This book provides a review and consideration of the role of the Catholic Church in Ireland in the intense political and social changes after 1879 through a major figure in Irish history, Michael Logue. Despite being a figure of pivotal historical importance in Ireland, no substantial study of Michael Logue (1840–1924) has previously been undertaken. Exploring previously under-researched areas, such as the clash between science and faith, university education and state-building, the book contributes to our understanding of the relationship between the Church and the state in modern Ireland. It also sets out to redress any historical misunderstanding of Michael Logue and provides a fresh perspective on existing interpretations of the role of the Church and on areas of historical debate in this period.
It is generally agreed that the CatholicChurch played a highly significant
role in almost every dimension of the life of Irish migrants in nineteenthcentury Britain.1 Nonetheless, two caveats should be borne in mind. First,
whilst a good deal of attention will be focused on the social, cultural and
political impact of the church, its prime self-defined function was spiritual, namely to preach its version of the Christian message and provide
the faithful with opportunities for worship, spiritual solace, instruction
and guidance.2 Second
historical setting, but a composite part of a ‘liberationist’
Investigating Catholic women’s sexual experience
Throughout the history of the
CatholicChurch, the meaning and function of sex had been considered to
be trans-historical, prescribed by the strictures of
natural law. That the Church’s definition of sexuality could be shaped
by human intervention represented a
Migrant integration and the
‘network-making power’ of the
In this chapter I discuss the Irish CatholicChurch as both a bureaucratic hierarchal institution and transnational network that promotes migrant
integration and welfare via ‘network-making power’ (Castells, 2009, 2011).
The CatholicChurch has always channelled flows of religious values, information and people. However, my focus here is on the network-making power
of the Irish CatholicChurch in shaping the
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Sexual abuse and the CatholicChurch
The revelations of the Cloyne report have brought the Government, Irish Catholics
and the Vatican to an unprecedented juncture. It’s fair to say that after the Ryan and
Murphy Reports Ireland is, perhaps, unshockable when it comes to the abuse of
children. But Cloyne has proved to be of a different order. Because for the first time
in Ireland, a report into child sexual-abuse exposes an attempt by the Holy See, to
frustrate an Inquiry in
Scotland’s CatholicChurch before
For much of the period between the Reformation and the nineteenth century,
Catholicism existed on the periphery of Scottish society, its survival fraught
with uncertainty in an atmosphere of institutionalised anti-Catholicism and
extreme poverty. The Scottish Mission, a term used to describe the CatholicChurch in Scotland between 1603 and 1878, when it had no formal governing
hierarchy, had been thrown into complete disarray by the Reformation. Those
who remained Catholics went underground, keeping their
parts of Gaelic Scotland – provided that preachers were sent to convert them. Yet by the outbreak of the rising in 1641–42, the Roman CatholicChurch was so strong that its prelates and clergy soon replaced the Church of Ireland personnel as the de facto ecclesiastical establishment in those large areas of mid- and west Ulster under Irish military control.
This transformation demands exploration, for Catholic life has been a neglected corner in the field of recent plantation scholarship. 2 It is well known that the lack of any serious Protestant engagement with
The Irish mind has enabled the Irish to balance and accommodate imagination and intellect, emotion and reason, poetry and science. The notion of cultural difference is not just an Irish story, but a story of nations and ethnic groups all over the world. The story of modernity revolves around people coming to see and understand themselves as belonging to nations. Although there were other European nations that made Catholicism a keystone of national difference, there were many factors that made the Irish project different. The idea of creating a society that had a collective vision and commitment without being socialist became an ideal of the Catholic Church during the latter half of the twentieth century. The Church did, nevertheless, have a profound influence on Irish society and culture. The extent to which the Catholic Church shaped and influenced Irish politics has been the subject of much research and debate. The power of the Catholic Church in politics stemmed from the power it developed in the modernisation of Irish society and, in particular, the controlling of sexuality, marriage and fertility. During the first half of the twentieth century, the Irish developed a particular aversion to marriage. For many nations and ethnic groups, what binds people together is that they speak the same language. It may well be that for generations many Irish people identified the Irish language, music and sport as an inhibitor in embracing a less insular and more urbane, cosmopolitan disposition.
Given its significance in the history of Britain as the pioneer city of the industrial revolution, it is surprising that until the 1990s there was little academic research on the Manchester Irish. This book examines the development of the Irish community in Manchester, one of the most dynamic cities of nineteenth-century Britain. It examines the process by which the Irish came to be blamed for all the ills of the Industrial Revolution and the ways in which they attempted to cope with a sometimes actively hostile environment. The book first traces the gradual development of links between Manchester and Ireland, largely through the build-up of commercial connections, but also noting the two-way movement of people across the Irish Sea. Then, it focuses on Angel Meadow, discussing the rapid build-up of the resident Irish population and the spatial distribution of the Irish in the network of streets. An account on the significance of the Catholic Church for the migrant Irish follows. The book also examines the evolution St Patrick's Day. Next, it discusses how Manchester's Irish related to the broader political concerns of the city during the period from the 1790s to the 1850s whilst retaining a keen interest in Irish affairs. The role of the Irish in the electoral politics of the city from the 1870s onwards is subsequently examined. After an analyses on the evolution of the commemoration rituals for the Manchester Martyrs, the book attempts to trace the hidden history of the Irish Republican Brotherhood (IRB) in Manchester.
This book is concerned with political, intellectual and cultural developments in the context of assessments as to how Ireland was transformed during the 1950s and the 1960s. It analyses how Tuairim (meaning ‘opinion’ in Irish), an intellectual movement influenced key public policy decisions in relation to Northern Ireland, education, industrial schools and censorship. An analysis of Tuairim shows that the 1950s and 1960s were a transformative phase in modern Irish history. In these years, a conservative society dominated by the Catholic Church, and a state which was inward-looking and distrustful of novelty, gradually opened up to fresh ideas. This study considers this change. It explores how Tuairim was at the vanguard of the challenge to orthodoxy and conservatism. The society established branches throughout Ireland, including Belfast, and in London. It produced frequent critical publications and boasted a number of members who later became prominent in Irish public life; this included the future Taoiseach, Dr Garret FitzGerald, Donal Barrington, later a Supreme Court Judge and Miriam Hederman O’Brien, a future Chancellor in the University of Limerick. Tuairim provided a unique space for civic engagement for its members and made a significant contribution to debates on contemporary Ireland and its future. This book is concerned with the society’s role in the modernisation of Ireland. In so doing it also addresses topics of continued relevance for the Ireland of today, including the Northern Ireland Peace Process and the institutional care of children.