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The Catholic Church during the Celtic Tiger Years

distinguish between the institution and its rituals. The former, in the rural north-­ west midlands in which McGahern grew up, was primarily concerned with control and power. But this did not take from the beauty of its sacraments that lifted people’s eyes from the avaricious earth and revealed the possibility of another, more wholesome, universe. In his essay ‘The Church and its Spire’, we read: I have nothing but gratitude for the spiritual remnants of that [Catholic] upbringing, the sense of our origins beyond the bounds of sense, an awareness of mystery and wonderment

in From prosperity to austerity

traditional Protestant hymns, Catholic schools concentrate on Irish historical commemorations and Catholic religious rituals, and teachers prepare Catholic children for the sacrament of First Communion and Confirmation. Lambkin found in the mid-1990s that children’s knowledge of the other communities’ religion is weak, and that many religious and historical myths fill in gaps of knowledge about the ‘other side’.27 In fact Lambkin found that schoolchildren thought that religion was very important and, unlike adults, believed that the conflict was caused by religion. As such

in Northern Ireland after the troubles
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The globalisation of an idea

strongly tied to the religious history of that country. Although few mainline Christian denominations openly endorse SSUs, the various denominations do define the purposes of marriage differently. Most Protestant denominations in Western Europe, for example, encourage their followers to participate in monogamous marriage, but unlike in the Catholic and Orthodox churches marriage is not a sacrament thought to be directly blessed by God. The Catholic Church also has strongly condemned homosexual behaviour and relationships, while a number of Protestant denominations

in The same-sex unions revolution in western democracies

Muiris MacCárthaigh for this insight. 27 In 1923, Cardinal Logue sent a Pastoral Letter, signed by Archbishops and Bishops in Ireland, condemning the rebels and denying them the Sacrament of Penance (Andrews, 1979: 248). 28 Cumann na nGaedheal: political party formed just before the end of the Civil War by pro-Treaty members of Sinn Féin. The party is inextricably associated with W. T. Cosgrave, who was its founding leader, who led it for the ten years it governed the Irish Free State, and who oversaw its dissolution in the creation of Fine Gael. Despite its position

in Irish nationalism and European integration

Volunteers, Fianna boys were ‘equipped with pads of enrolment forms’ and served as stewards. 54 Irish nationalists recognised the value of children and youth, particularly those in uniform, as potent symbols of the future nation state and often used them in different types of public displays. Up to 1916, the Cork sluagh served as the guard of honour for the Blessed Sacrament at the annual procession at Wilton Church, a more overtly religious use of the nationalist youth group than was usually the case. 55 Fianna members also participated in the annual Manchester

in Na Fianna Éireann and the Irish Revolution, 1909–23
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precarious, on the crown which his grandfather James II had relinquished or been expelled from. The sacrament of Holy Communion was an instrument of dynastic ambition alongside the secular weapon of highland armies. The course of most forms of identity in Britain has, whilst never approaching uniformity, moved away from rigid and ostentatious distinctions of rank, class, or wealth. Religious identity has moved in different directions, and whilst there was never uniformity, equality in variety was only approached in the twentieth century. It might be responded that

in Cultivating political and public identity
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Toward an ethical vision

. Thus, for example, sacraments and rituals allocated to only part of the life cycle (birth, marriage, death) a status of holiness and subordination to supernatural authority. Furthermore, religion became an integral part of modern politics. It had a say in public fields like economics, education, and science, thereby making it difficult to limit it to a clear and well-defined sphere in the life of modern nations. State law hence needed to redefine, again and again, the nature of genuine religion, and the proper positioning of its boundaries. Talal Asad, Formations of

in Arab liberal thought in the modern age
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interests or promote particular faith-based agendas, such actions are generally very much subordinate to their goal of preaching the gospel, celebrating the sacraments, encouraging prayer and spirituality, and generally caring for the ‘spiritual needs’ of their flock. From this perspective, the form of government is largely secondary so long as it does not impinge upon the ‘free exercise’ of religious belief and practice, though most Christian churches in the ‘West’ have come to recognise that democracy in some shape or form provides the best conditions for their survival

in Christianity and democratisation

’ was set up in several dioceses.89 The preparation for sacraments was to rest more on the parish and on the parents–church–school triangle, thus expecting parents to be more directly involved and giving schools a supporting role rather than the central one.90 Such a development was supported by the Irish Primary Principals’ Network (created in 2000), through declarations made by Sean Cottrell, who headed the network at the time. At the same time, the Catholic Church never meant for ‘its’ schools to be entirely freed from their responsibility in this area. In 2006

in Schools and the politics of religion and diversity in the Republic of Ireland

. Believing itself to be the unique means of human salvation, it must insist on its right to teach, proselytise and administer its sacraments. The exact nature of the temporal regime in any one country remains secondary to these basic objectives. 7 Whilst this in theory allowed the Church to adapt to any political regime, prior to 1945 the predominant regime type in the world was authoritarian, so religious organisations in general, and the Catholic Church in particular, found themselves siding with such regimes despite occasional challenges from

in Christianity and democratisation