Identity is contingent and dynamic, constituting and reconstituting subjects with political effects. This book explores the implications of Protestant and 'British' incursions for the development of Irish Catholic identity as preserved in Irish language texts from the early modern period until the end of Stuart pretensions. Questions of citizenship, belonging, migration, conflict, security, peace and subjectivity are examined through social construction, post-colonialism, and gendered lenses from an interdisciplinary perspective. The book explains the issue of cultural Catholicism in the later middle ages, by way of devotional cults and practices. It examines Catholic unionism vis-a-vis Victorian politics, military and imperial service, the crown, and the position of the Catholic Church with relation to the structures of the state in Ireland. In particular the North American experience and especially the importance of the USA for consolidating a particular interpretation of Irish Catholic nationalist identity, is explored. Children studied in English Catholic public schools like Stonyhurst and Downside where the establishment Irish Catholics and rising mercantile classes sought to have the characteristics of the Catholic gentleman instilled in their progeny. The book sets out to detect the voices of those Catholic women who managed to make themselves heard by a wider audience than family and friends in Ireland in the years between the Act of Union of 1800 and independence/partition. It considers what devotional interests both Gaelic Irish and Anglo-Norman actually shared in common as part of a wider late medieval Catholic culture.
A case study: Sir Denis Stanislaus Henry (1864–1925)
Catholic Unionism: a case study: Sir
Denis Stanislaus Henry (1864–1925)
In the quiet Catholic churchyard at Straw, near Draperstown, Co.
Derry, a plain rectangular stone marks the grave of the Rt Hon. Sir
Denis Henry, Bart., the only Roman Catholic ever to have become an
Ulster Unionist MP and the first lord chief justice of Northern Ireland.
Denis Stanislaus Henry was born on 7 March 1864, in the townland
of Cahore, Draperstown, Co. Derry, the sixth son of James Henry,
a wealthy merchant and landowner, and his second wife, Ellen (née
This book seeks to explore the nature of religious belief and practice in pre-Reformation England. For most people in England the main access to the Bible, and indeed to instruction in the faith, would be through hearing priests from their pulpits. The book demonstrates with immediacy and potency the diverse expressions of faith and observance. It discusses the varieties of spirituality in later medieval England and the ways in which they received expression, through participation in church services, actions like pilgrimages, charitable foundations, devotional readings and instruction. Opposition to prevailing spirituality, expressed through 'Lollardy', is also considered. There is a great deal of written evidence for both the theory and the practice of late medieval English religion and spirituality. The mass was the central ceremony of the Church: the consecration of the bread and wine to become the body and blood of Christ. Within Christianity, the principal focus of devotion was necessarily the divinity, in particular Christ, the second person of the Trinity. While there was considerable concern to accumulate spiritual benefits during life, the most important issue was to secure salvation after death. For those who sought advanced domestic spiritual satisfaction, an episcopal licence for the celebration of divine offices within a private chapel or oratory was necessary.
The penal laws against Irish Catholics:
were they too good for them?
The question is not entirely facetious. At one time, the penal era of Irish
history – roughly 1690 to 1770 – was denounced as a period during
which, as an early twentieth-century Irish schoolbook had it, ‘Ireland
lay in helpless misery, ground down by an inhuman tyranny – the
blackest known to history’.1 During these decades, it was claimed that
the Catholic religion was in effect proscribed while Catholic priests
were ordered into exile or ruthlessly pursued by ‘priest
Irish Catholic culture in the
nineteenth century: a study in perjury
Owen Dudley Edwards
The historian plays at long and short centuries with varying success.
The Irish Catholic nineteenth century might seem comfortably to begin
on traditional target with the Act of Union of 1800, plus appropriate retroaction from the great Catholic emancipation of 1793, or the
averted potentially successful French invasion of 1796, but it would be
hard to deny a greater finality than the mid-century Great Famine. Did
the century itself end with the self-conscious fin de
and modern Irish poetry
Modern Irish poetry in English has been dominated by two major figures: both Nobel Prize winners, recognised as the leading practitioners
of their time. The first, W. B. Yeats, was a southern Irish Protestant
(though for much of his lifetime the northern–southern divide was
not such a stark one: he was nearly 60 when the Irish Free State was
declared); the second, Seamus Heaney, is a Northern Irish Catholic.
So the first notable reflection is that each of them belonged to the ideological
This book is a comparative study of the French and English Catholic literary revivals of the late nineteenth and early twentieth centuries. These parallel but mostly independent movements include writers such as Charles Péguy, Paul Claudel, J. K. Huysmans, Gerard Manley Hopkins, G. K. Chesterton and Lionel Johnson. Rejecting critical approaches that tend to treat Catholic writings as exotic marginalia, this book makes extensive use of secularisation theory to confront these Catholic writings with the preoccupations of secularism and modernity. It compares individual and societal secularisation in France and England and examines how French and English Catholic writers understood and contested secular mores, ideologies and praxis, in the individual, societal and religious domains. The book also addresses the extent to which some Catholic writers succumbed to the seduction of secular instincts, even paradoxically in themes which are considered to be emblematic of the Catholic literature.
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.
Power, wealth and Catholic identity in
Life is too short to follow a lisp into Burke’s Peerage.1
Arthur E. Clery, 1921
Catholics with money can be a rare sight in Irish history – a sort of
mythical, unlikely creature. The preoccupation with connecting poverty
to Catholicism suggests an institutional reliance within Irish historiography on the language of ‘endurance and emergence’ that has been passed
down from, among other sources, the widely-read Christian Brothers
schoolbooks of the early twentieth century.2 As Ian
Northern Catholics and the early years of
Oliver P. Rafferty
One of the most iconic images to emerge from the thirty-year history
of the recent Northern Ireland Troubles is that of then Fr Edward Daly
leading a group of people carrying the mortally wounded body of Jackie
Duddy in Derry on Bloody Sunday, 31 January 1972. Daly waves a
bloodied white handkerchief as a token of peace and as a plea for safety
so that the dying Duddy might be given some comfort in the last minutes
of his life. Here in brief is a summary of the Catholic Church