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The clergy and emigration in practice

O’Brien (the daughter of William Smith O’Brien) also failed to capture the Irish Catholic Church’s whole-hearted cooperation. Having interested herself in the plight of ‘unprotected’ single female emigrants – who formed a disproportionately large number of the Irish exodus in the later nineteenth century87 and attracted a good deal of moral panic as a result – O’Brien attempted to persuade the Catholic Church to open a safe boarding house for them at Queenstown. This was to no avail, and she subsequently founded, ran and largely funded the home herself.88 Mindful

in Population, providence and empire
Education, migration and Catholicism in early modern Europe

main interconnecting milieux: domestic populations, migrant communities and host constituencies (ecclesiastical, university, municipal and state). The pioneering historians of the late nineteenth century concentrated understandably on one aspect of the colleges’ relationship with their domestic populations: their missionary dimension. Patrick Boyle, for example, argued bluntly that the Irish Catholic Church would have withered and died without the clergy formed in the abroad colleges.161 The reality was, of course, more complex and the manner in which the colleges

in College communities abroad

failed in its positive goal of bringing a vocationalist Irish social infrastructure into being. Moreover the Irish Catholic Church was divided during the early decades of Irish independent statehood by critiques of banking and finance capital formulated within this movement and ecclesiastical disciplinary mechanisms were invoked to hierarchically silence some of its radical voices. During the Second World War/​Emergency changes in the wider world and developments within Irish politics provided Ireland’s Catholic social movement with an alternative focus around which it

in Church, state and social science in Ireland

, very confidential file 16/02/1973 16/02/1973 West German foreign   policy; assessment of   Ireland, CatholicChurch n/a n/a Registration number of   source XV/15905/60 SE7301020 HVA-I [Dept. of   Intelligence re West   German State] 16 n/a n/a Object-indication Note Source: BStU, Berlin Information Service of   West German Foreign  Office 13 Title Number Pigeon House Ireland Sent to power station  construction n/a 14 Table 3.8  (Continued) The first ministerial   Council of the   enlarged EC and the   differences that have   appeared re the future

in East German intelligence and Ireland, 1949–90

characteristics, its sympathies and antipathies, its notions of things, its line of conduct, and so on; and all these things go to make up what is called the national character of a people’.68 For Burke and his contemporaries in the Irish Catholic Church, Irishness was defined as membership of the Catholic faith which accepted a Catholic mindset. The corollary of this nationally circumscribed Catholicism was a political culture which embraced authoritarian authority, hierarchical values and deferent conservatism. In the wake of the ‘Devotional Revolution’ in the late nineteenth

in Political corruption in Ireland, 1922–2010
Negotiating religious selfhoods in post-1945 England

the big oak doors at the end of the room, I told him what to do with his church and his rules. I had survived so much to see my children grow up, and there was no way I was going to let the church leave my children without their mother. 9 From the nineteenth century, the Irish Catholic Church exercised an extraordinary influence over the making modern Irish society. Via its intervention in diverse areas of Irish life, from national politics to the family, the Church was able to propagate an intensely pious and culturally pervasive form of religiosity

in Life history and the Irish migrant experience in post-war England
Abstract only
Church and state in The Bell

Julia was unsure of the full extent of his commitment to the Irish Catholic Church, noting that ‘if he was Catholic at all, he was no longer a full time one’. Yet she does recognise that he died ‘yearning for a belief in an afterlife which had evaded him, and feeling the ire of a man who had paid his dues to a club [the Catholic Church] which welshes on commitments’.83 O’Faoláin’s stated rebellion against Catholicism was never as one-­ dimensional as now perceived, and through a review of the omissions and contradictions in his own writing a much more rounded picture

in Rebel by vocation
The 1848-ers overseas

, if the coffin could be displayed in his cathedral. He complied, which was in contrast to the Irish Catholic Church’s condemnation of the Fenian movement by the Catholic hierarchy in Ireland. Thus, in September 1861, MacManus’s casket was laid in the centre of St Patrick’s Cathedral. Following the requiem mass, Hughes made an address ‘on the nature of lawful resistance to the state within the context of Catholic doctrine . . . [His] central purpose was to harmonise MacManus’s actions with Catholic teachings according to the precepts of St Thomas Aquinas. His main

in Repeal and revolution
The pastoral responses of the Irish churches to emigration

Catholic provision of clergy to its emigrants from the corresponding Irish Protestant missions was the significant extent to which the receiving churches and the emigrants themselves directly contributed towards the clergy they asked for, via the half-fee system and foreign collection tours. What the Irish Catholic Church offered its emigrants by way of religious aid, then, was simply personnel, and if anything, financial aid for religious purposes went in the opposite direction. As noted, students of All Hallows bore a considerable financial burden. Most had to find £10

in Population, providence and empire