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The fraught relationship between women and the Catholic Church in Ireland
Sharon Tighe-Mooney

practice is also recorded: ’3 in 4 find the Church’s teaching on sexuality irrelevant to them and/​or their family. […] The younger age cohorts are the least likely to find the teachings pertinent to them’ (Amárach 2012: 34). Additionally, at a recent presentation, Mary T. Malone recounted that young women see the Church as at best irrelevant and at worst evil. She also related that repeated studies have shown that in the main, religious faith and creeds are passed on by mothers and grandmothers (Malone 2015). While an older female cohort remains loyal to the Catholic

in Tracing the cultural legacy of Irish Catholicism
Joe Cleary

  209 13 The Catholic twilight Joe Cleary All we have gained then by our unbelief Is a life of doubt diversified by faith, For one of faith diversified by doubt: We called the chess-​board white –​we call it black. Robert Browning, ‘Bishop Blougram’s Apology’ (1885) Introduction It has been obvious for decades that Catholicism in Ireland is undergoing a crisis of historic proportions. That crisis is commonly defined in terms of a litany of clerical and religious-​run institution abuse scandals, an ageing clergy, a loss of institutional authority and

in Tracing the cultural legacy of Irish Catholicism
Silent and betrayed
Patricia Casey

long time. This was a period of great uncertainty for many, as members of religious congregations shed their habits and many practices that had been compulsory were abandoned, such as the obligatory Friday fast, women covering the head in church and so on. Indeed, to lament these practices was regarded as confirmation of excessive religiosity. I recall a nun chiding me in religion class when I asked why it was that fasting for three hours before communion was a requirement (under pain of venial sin) until recently and now was no longer regarded as such. She retorted

in Tracing the cultural legacy of Irish Catholicism
Irish-American fables of resistance
Eamonn Wall

ceremonies much of its symbolic power. Perhaps more than symbols, these solemn rites continue to serve as the meeting places of body and soul, reality and imagination, our lives on earth and in the great beyond. Even at a moment in history when the Church has lost its appeal, its cultural legacy retains much that is potent and important even to its sharpest critics. In a wonderful essay, ‘Getting Here from There:  A  Writer’s Reflections on a Religious Past’, Mary Gordon, whose first novel Final Payments infuriated traditional American Catholics when it appeared in 1978

in Tracing the cultural legacy of Irish Catholicism
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A witness in an age of witnesses
Catherine Maignant

above by the Vatican. In the forty years of his mission as a Redemptorist preacher, he sought to breathe new life into the Christian message and to be alert to the signs of the times. Tony Flannery is no theologian, but the books and articles of this prolific religious writer have articulated the frustrations and views of a whole generation of reformists who are appalled at the dwindling number of faithful, the vocations crisis and the marginalisation of the Church in Irish society. In 2010, he co-​founded the Association of Catholic Priests (ACP) with a view to

in Tracing the cultural legacy of Irish Catholicism
Church, State and modernity in contemporary Ireland
David Carroll Cochran

, plentiful and disciplined clergy, rigorous devotional practices and social welfare efforts (Larkin 1984, part 2; Inglis 1998, part 2). Perhaps most significantly, it helped undermine the British State’s plans for a national system of religiously mixed, non-​denominational primary schools. Instead, such schools were eventually co-​opted and run on denominational lines, with local Catholic clergy acting as patrons for the vast majority of them and Catholic religious orders running most secondary schools (Coolahan 2003; Kieran 2008). This emergence of Catholicism as a

in Tracing the cultural legacy of Irish Catholicism
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Eamon Maher and Eugene O’Brien

apparatuses may teach ‘know-​how’ but in forms that ensure subjection to the ruling ideology or the mastery of its ‘practice’ (Althusser 2001: 133). Althusser’s studies of ideology at work are especially pertinent to this book, which looks at how culture helped to reinforce, and also deconstruct, Catholic hegemony in Ireland while also examining how, in many ways, the Irish unconscious can be seen to be strongly influenced by the remnants of Catholic rituals and beliefs. Althusser noted that during the Middle Ages in Europe, ‘the Church’ was the ‘religious ideological State

in Tracing the cultural legacy of Irish Catholicism
A time of hope!
Vincent Twomey

world where you will not find Irish men and women, religious and lay, deeply involved in relief efforts from Outer Mongolia to South Sudan. Is the Catholic Church in Ireland viable today? The institutional Church is eternally viable, in so far as it is sacramental by nature. And it is important to recall this, since it is too easy to reduce the Church to a merely human institution dependent on human effort. The Church as the primordial sacrament, as taught by Vatican II, also works ex opero operato, that is to say, by the grace of God. This means that the weakness of

in Tracing the cultural legacy of Irish Catholicism
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Peter Murray and Maria Feeney

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
Women as citizens
Shailja Sharma

” usually denotes young men, not women.2 Both categories operate as coded language that indicates, but does not name, specific demographic categories while investing them with the symbolic weight of entire ethno-religious or racial groups. This group status is the basis for determining whether complex communities are fit to join the modern nation. These judgements create and reinforce a strong us-versus-them perception which inhibits integration (Korteweg and Yurdakul, 2009). But how does the signifier “gender” function within the debate about citizenship? What are the

in Postcolonial minorities in Britain and France