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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
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Maternal welfare and child health, 1920–40

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

. His characters write in neat aphorisms about the (re)constructedness of historical narratives, prompting readers to question, as does Dr. Grene, ‘the written word [which] assumes authority but…may not have it.’65 Barry establishes his novel’s political significance via the intersection between Roseanne’s personal history and an Ireland beleaguered by the perpetually open wounds of colonial trauma and revolution. The Secret Scripture focuses on the unchecked authority by which the Irish Catholic Church rules over the haunted conscience of Irish individuals for much

in Haunted historiographies
Myth or reality?

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

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

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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university in the form in which it was founded could not flourish. 3 Introduction 3 Disestablishment of the Church of Ireland in 1869 was followed by the passage in 1872 of Fawcett’s Act, which removed all religious tests from Dublin University. The effect of this change was to make Trinity College even less acceptable to the Catholic hierarchy than it had previously been. In their eyes it now resembled the Queen’s Colleges in its godlessness and the first version of the Irish Catholic Church’s ‘Trinity ban’ dates from this time. As originally formulated in 1875, and

in Church, state and social science in Ireland
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thus give Irish law a more distinctly Catholic cast’ (J. H. Whyte 1980: 167). Before Whyte, Gavan Duffy’s project had been highlighted by Jean Blanchard, a French diplomat encouraged by Archbishop McQuaid’s friend Professor Gabriel Le Bras to undertake a doctoral thesis on the Irish Catholic Church in the course of a Dublin embassy posting. Blanchard’s book was published in French in 1958 and  –​as The Church in Contemporary Ireland –​in a 1963 English translation. In the previous year Newman had written that ‘given a judiciary composed of men like Gavan Duffy, the

in Church, state and social science in Ireland
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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
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in industrial estates. In contrast, it is more difficult to identify visible traces of immigrant Catholics. This is because immigrant Catholics are more likely to use the existing material infrastructure of the Irish Catholic Church. Sometimes, this means attending regular services in English, offered by the local parish priest. As numbers grew, however, chaplaincies developed around specific communities. By 2011, there were around seventy Catholic chaplaincies in Ireland, serving communities from Poland, Lithuania, Latvia, the Philippines, Brazil, France, Nigeria

in Ireland and migration in the twenty-first century