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The war, the poor, the Church and the state, 1939–45
Lindsey Earner-Byrne

Irish social policy’.12 An essential part of this story is the relationship forged between certain members of the Department of Local Government and Public Health and the Archbishop of Dublin. In this context it is possible to analyse the changing relationship between the Irish state and the Irish Catholic Church in the era of modern welfare provision that prefigured the mother-and-child controversy of the 1950s. There is little doubt that McQuaid entered the field of social services in general, and maternity services in particular, in order to counteract the

in Mother and child
Ian Campbell

as there were four provinces in the kingdom, and two kinds of Catholics, natives (aborigines) and those of English descent, ‘reason itself suggested that these divisions should be taken into consideration in all Confederate government’.69 Certainly if there were four places on an ecclesiastical committee, two members would tend to be English Irish and two Gaelic Irish. In 1648 the Irish Catholic church, an institution which had developed over the previous half century out of the medieval churches ‘among the Irish’ and ‘among the English’, failed to withstand the

in Renaissance humanism and ethnicity before race
The legacy of 1848
Christine Kinealy

It added that even Father Kenyon, who was well known for his uncompromising pronouncements, had given Lalor ‘a cool reception’.7 Only two weeks later though, The Times chided the Catholic clergy for seeking a prominent role in the negotiations between government and the prisoners, and between government and the Irish people.8 To some extent, the Church’s disapproval was not unexpected, especially in the aftermath of the violent ‘June Days’ in France. Moreover, throughout the nineteenth century, the Irish Catholic Church hierarchy had proved to an implacable enemy

in Repeal and revolution
Open Access (free)
Sarah Roddy

historians have hypothesised that a concern for the religious welfare of the departed may have coloured clerical condemnation of the exodus, there has been little substantiating analysis of the pastoral response of the Irish Catholic Church to the mass out-movement of their congregations.33 Examination of what the Freeman’s Journal termed ‘priests for the emigrants’ has instead been the almost exclusive preserve of ecclesiastical historians, often moonlighting clergy, who have arguably treated the subject of the pastoral response of the Catholic Church with excessive

in Population, providence and empire
Patrick Browne (c.1720–90), an Irish botanist and physician in the West Indies
Marc Caball

influence and status on the island. Tuite was known to Browne as he is listed among the subscribers to the history of Jamaica. 60 Tuite’s bequest of monies to both the Danish Lutheran and Irish Catholic churches on St. Croix is suggestive of the cultural and religious malleability of the Irish elite in the West Indies in the eighteenth century. 61 A number of Galway families such as the Bodkins, Skerretts and Kirwans established themselves as planters and traders on the island. St. Croix became a royal colony in 1754. 62 In 1755, the

in Early Modern Ireland and the world of medicine
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Maternal welfare and child health, 1920–40
Lindsey Earner-Byrne

dogged by anxiety regarding the role of charity and religion. The relationship between charity and public assistance became increasingly complex and political as the fears of state control increased.108 In response to the modern world, the Catholic Church sought, through Catholic Action,109 to ‘counteract by suitable measures in harmony with the teachings of the church, the poverty, insecurity and material misery of the labouring populations’.110 Since the nineteenth century the Irish Catholic Church had laid claims ‘to prerogatives which, in modern Europe, are

in Mother and child
Myth or reality?
Donnchadh Ó Corráin

2 Island of saints and scholars: myth or reality? Donnchadh Ó Corráin There is a view that Ireland experienced a golden age in the early middle ages, though the term is used sparingly by more recent writers. Peter Harbison’s splendid study of Irish art, 600–1200,1 is an exception in this as in other things. Historians of Northumbria’s early medieval achievements have little inhibition about the expression,2 nor had earlier generations of Irish historians.3 The burgeoning Cullenite Irish Catholic Church of the later nineteenth century saw itself, without self

in Irish Catholic identities
Thomas O’Connor

that for more than half a century after the Henrician suppressions and confiscations, the Irish survived well enough with no seminaries at all. This was partly, of course, because no one was entirely clear at the time what a seminary was. But even if they had been, it is not certain that the Irish laity, who effectively ran what might be called the Irish Catholic Church after the Henrician confiscations, would Chambers_O’Connor_Printer.indd 90 08/09/2017 09:53 THE ROLES OF IRISH OVERSEAS COLLEGES 91 have seen the need for them. Like most societies of the time

in College communities abroad
Patrick Doyle

Oldcastle, County Meath, attacked the book as ‘rather the drivel of a charlatan than a university-trained thinker’ in the nationalist newspaper, Freeman's Journal . He called Plunkett's work ‘mean and insidious’ and set a template for further attacks from Catholic hierarchy and clergy. 25 Barry's broadside precipitated Cardinal Logue's Pastoral in which the leader of the Irish Catholic Church condemned the book ‘though he admits he has not read it’. 26 Several months later, the rector of the Irish College in Rome, Monsignor Michael O’Riordan, responded to the

in Civilising rural Ireland
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Lindsay J. Proudfoot and Dianne P. Hall

skills which enabled many of them to flourish in the colonial economy. 51 In Argentina, the Irish Catholic Church established itself as a mediator between landowners and the state, on the one hand, and an Irish community that numbered perhaps 30,000 by 1860, on the other. Many of these emigrants had been encouraged to Argentina by the local Catholic hierarchy there, who were worried over the spiritual

in Imperial spaces