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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
Karin Fischer

seemed to waive the very principle and goal of non-discrimination to start with. Over the past decade (as we saw in Chapter 4), the Irish Catholic Church has constantly reaffirmed the principle that a Catholic ethos should permeate all aspects of school life. In a memorandum addressed to Minister for Education Batt O’Keeffe in September 2008, representatives of church interests in the field of education in Ireland (the Bishops’ Education Commission, the Catholic School Managers’ Association and the CORI) took up this idea once again: Catholic schools are communities

in Schools and the politics of religion and diversity in the Republic of Ireland
Abstract only
Michael G. Cronin

. This abuse did not represent a failure of the system but was endemic to it; as Ryan observes, ‘abuse occurred in the Institutions’ and ‘the Institutions in themselves were abusive’.3 Likewise, the three reports on the failure of the Catholic Church to adequately confront the sexual abuse of children by some of its priests, along with the testimony of their victims, have thoroughly discredited the Irish Catholic Church as an authority on human sexuality.4 Throughout the twentieth century, as Ursula Barry and Clair Wills note, ‘the Catholic Church in Ireland played a

in Impure thoughts
Church, State and modernity in contemporary Ireland
David Carroll Cochran

-​the-​church-​in-​ireland (accessed 19 August 2015). —​—​(2011) ‘ “Keeping the Show on the Road”: Is this the Future of the Irish Catholic Church?’, Address to the Cambridge Group for Irish Studies, Magdalene College, Cambridge, 22 February, available at​2011/​02/​22/​address-​ by-​archbishop-​martin-​to-​the-​cambridge-​g roup-​for-​irish-​studies-​magdalene-​college-​ cambridge (accessed 19 August 2015). McDonagh, Enda (2003) ‘Church-​State Relations in Independent Ireland’, in James P. Mackey and Enda McDonagh (eds.), Religion and Politics in Ireland at the Turn of the

in Tracing the cultural legacy of Irish Catholicism
Irish priests and the unravelling of a culture
Eamon Maher

to minimise and sometimes deny the prevailing crisis in the Irish Catholic Church’ by asking who will actually say mass for the people in another decade or two: Suddenly there it was, like a pearl glistening in a clearance, demanding our attention. It isn’t, of course, the only question that needs to be asked as our Church faces a difficult future, but it is of immediate and critical concern. For, at most, we have a window of a decade or so to come to terms with this imminent crisis. And unless we do a Eucharist famine will prevail in Ireland as parishes without

in Tracing the cultural legacy of Irish Catholicism
The fraught relationship between women and the Catholic Church in Ireland
Sharon Tighe-Mooney

(accessed 1 November 2014). Beale, Jenny (1986) Women in Ireland: Voices of Change, Dublin: Gill & Macmillan.   207 Irreconcilable differences? Conroy, Pauline (2004) ‘Maternity Confined in the Struggle for Fertility Control’, in Patricia Kennedy (ed.), Motherhood in Ireland:  Creation and Context, Cork:  Mercier, pp. 127–​38. Donnelly, James S. (2002) ‘The Troubled Contemporary Irish Catholic Church’, in Brendan Bradshaw and Daire Keogh (eds.), Christianity in Ireland: Revisiting the Story, Dublin: Columba, pp. 271–​86. Fahey, Tony (1992) ‘Catholicism and Industrial

in Tracing the cultural legacy of Irish Catholicism
Joe Cleary

British political elites moved rightwards by embracing a callous neo-​liberalism. It is not unlikely that the Irish Catholic Church will, despite its antipathy to sexual and gender policies embraced by the left, also find itself impelled to move in liberal-​left directions as the once socially conservative and overtly Catholic parties, Fianna Fáil and Fine Gael, become more openly neo-​liberal and secular and espouse an aggressive neo-​liberal capitalism. Declining authority and less cosy church–​state relations are wholly compatible with increased Catholic critical

in Tracing the cultural legacy of Irish Catholicism
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