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Karin Fischer

more and more widespread and the schools were controlled in practice by the Churches.9 To start with, the Catholic Church hierarchy tolerated a system that represented considerable progress compared with the Catholic population’s previous predicament in the field of education. Bishop Doyle, especially, spoke several times in favour of a system of education gathering all Irish children, Catholic and Protestant. This approach was rejected, however, by Paul Cullen, Archbishop of Armagh from 1849, then of Dublin from 1851. He had recently returned from Rome, where

in Schools and the politics of religion and diversity in the Republic of Ireland
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Carmen M. Mangion

priests.6 3 4 5 6 Anthony Fahey, ‘Female Asceticism in the Catholic Church: A Case-Study of Nuns in Ireland in the Nineteenth Century’, doctoral thesis, University of Illinois at Urbana-Champaign, 1982, p. 154. Salvation was a prominent theme in many religious denominations during the nineteenth century; Salvationists, evangelicals and nonconformists all saw their efforts towards salvation as an important component of their spirituality. Robert J. Klaus, The Pope, the Protestants, and the Irish: Papal Aggression and AntiCatholicism in Mid-Nineteenth Century England

in Contested identities
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Tomás Finn

Tuairim members helped transform ireland beginning in the 1950s, a decade which has traditionally been characterised as one of uniform mediocrity and episcopal hegemony in intellectual and social life. While the irish state could be said to have been dominated by a conservative political elite and a powerful catholic church during its early decades, this situation changed in the 1950s and 1960s. on the one hand, during much of the 1920s, 1930s and 1940s, the national question permeated political thought and informed public policy. political events, such as the 1921

in Tuairim, intellectual debate and policy formulation
Michele Dillon

woman’s boldness and envy that she was able to get away with it. It was not customary in Ireland in those days to speak so irreverently to a priest, never mind a bishop; ‘Yes Father, no Father’, ‘Yes my Lord Bishop, no my Lord Bishop’ were the more typical expressions. The Catholic Church in Ireland long enjoyed a powerful and uncontested moral monopoly over the minds, heart and bodies of all Irish Catholics, a dominance further consolidated by the Church’s organisational control in the fields of education and health and its unquestioned influence in Irish media

in Are the Irish different?
Regnar Kristensen

death of Beltrán Leyva and the disfiguration of his corpse could also have influenced how people view the afterlife of his soul. Before continuing with this analysis, I have to clarify that the idea of purgatory as a physical place is not part of the Roman Catholic Church’s doctrine; however, gang members (and others) often believe that it is a place, as the noun grammatically indicates. This adds a spatial dimension to the purification process in purgatory, which becomes crucial to the ‘lives’ of the ‘bone-trapped’ souls who cannot leave earth because of their ‘bad

in Governing the dead
Bryan Fanning

nor the sole creator of Ireland’s devotional revolution.2 But one of the problems of a book of essays that place the same man at the centre of each of these is that the result will almost inevitably place him at the centre of his time. In Cullen’s case this is justifiable. Cullen’s London Times obituary described him as undistinguished as a theologian, a writer or a preacher, but an agent of great change who typified better than any other prelate the vast change that had come over the spirit of the Catholic Church in Ireland. He was, according to Emmet Larkin (in a

in Irish adventures in nation-building
Carol Engelhardt Herringer

1843 he resigned as vicar of the Church of St Mary the Virgin in Oxford. Even with these warning signs, his late-night, rural conversion in October 1845 sent shock waves throughout the Church of England. Tractarians lost one of their most prominent and articulate spokesmen, while their Anglican opponents seized on it as proof that Tractarianism ‘has furnished, and continues to furnish, to Romanism all its most valuable converts’.33 Newman was followed into the Roman Catholic Church almost immediately by Frederick W. Faber, a flamboyant and emotional man who had been

in Victorians and the Virgin Mary
Philip M. Taylor

Catholic Church, he was acting like any other normal medieval polemicist but his action was to launch a war for the hearts and minds of Europe and beyond that utilized all the available media of persuasion. As Professor A.G. Dickens has written: Between 1517 and 1520, Luther’s thirty publications probably sold well over 300,000 copies … Altogether in relation to the spread of religious ideas it seems difficult to exaggerate the significance of the Press, without which a revolution of this magnitude could scarcely have been consummated … For the first time in human

in Munitions of the Mind
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Lindsey Earner-Byrne

potential of state power and determined that the only source that would intervene on the preserve of the family and compromise the role of the father would be a benevolent and discretionary source under his auspices. McQuaid viewed motherhood as a potential source for either moral power or social disruption. Consequently, he was determined that the Catholic church should control maternal welfare. To this end he pursued a policy of co-operation with the state, a strategy that served him well initially, both with respect to the threat of nonsectarian competition and in

in Mother and child
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Adrian Millar

had someone close to them killed or injured in the conflict. 1 These statistics provide us with some indication of the experience of pain of the republican community. The authors also remark that the pain of the wider Catholic church-going community is greater than that of the Protestant church-going population: ‘Among churchgoers, Catholics are three times more likely to have been intimidated and

in Socio-ideological fantasy and the Northern Ireland conflict