The Church of Ireland primary school in an expanding educational marketplace: the use of school websites to promote school identity and ethos

2020 ◽  
pp. 1-15
Author(s):  
Jacqueline Wilkinson
1979 ◽  
Vol 30 (3) ◽  
pp. 353-377 ◽  
Author(s):  
Hilary Jenkins

‘There were about ten million Catholics in the British dominions, and, properly considered, Queen Victoria was one of die great Catholic powers of Europe. She reigned over more Cadiolics man some Catholic Sovereigns’. This was the claim of an Irish member of parliament in advocating equality of Catholic education with Protestant at the great meeting held by Cardinal Cullen in the Marlborough Street ‘Cathedral’ in Dublin in January 1872. The meeting was intended to demonstrate the unanimity of laity and clergy in the demand for denominationalism in the National Schools system and the rejection of mixed schools. On the same day the opposition to Cullen's policy was expressed by die Radical John Roebuck in an address given in Sheffield, in the course of which he argued that the disestablishment of the Church of Ireland in 1869 had merely been a dissembling attempt by the Liberals to dupe Dissenters and Radicals and bind diem to Mr Gladstone. It had not brought religious peace to Ireland. ‘Were not the whole body of the Cadiolics, headed by Cardinal Cullen, still determined upon attaining their old end, which was supremacy of the Cadiolic Church in Ireland?’ At the Dublin gathering Cullen quoted J. S. Mill on die danger of a state monopoly in education and roundly condemned the government's policy of mixed education as a scheme which die Protestant Archbishop Whately had admitted was the only way of weaning the Irish from the abuses of popery. The organ of Irish nationalist opinion, The Freeman's Journal, rallied support by denouncing Lord Hartington for resisting the logic of die argument that Irish education of Cadiolic children should be handed over to ‘the priests and people of Ireland’: English Protestants were insincere in favouring a denominational system for Scotland while treating Catholic education for the Irish as subversive of civil and religious liberty.


2016 ◽  
Vol 85 (2) ◽  
pp. 219-245 ◽  
Author(s):  
Kathryn Rose Sawyer

The Church of Ireland in the later seventeenth century faced many challenges. After two decades of war and effective suppression, the church in 1660 had to reestablish itself as the national church of the kingdom of Ireland in the face of opposition from both Catholics and Dissenters, who together made up nearly ninety percent of the island's population. While recent scholarship has illuminated Irish protestantism as a social group during this period, the theology of the established church remains unexamined in its historical context. This article considers the theological arguments used by members of the church hierarchy in sermons and tracts written between 1660 and 1689 as they argued that the Church of Ireland was both a true apostolic church and best suited for the security and salvation of the people of Ireland. Attention to these concerns shows that the social and political realities of being a minority church compelled Irish churchmen to focus on basic arguments for an episcopal national establishment. It suggests that this focus on first principles allowed the church a certain amount of ecclesiological flexibility that helped it survive later turbulence such as the non-jurors controversy of 1689–1690 fairly intact.


Antiquity ◽  
2002 ◽  
Vol 76 (292) ◽  
pp. 493-497 ◽  
Author(s):  
Nick Brannon

The Environment and Heritage Service (EHS), an agency within the Department of the Environment, aims ‘to protect and conserve the natural and built environment and to promote its appreciation for the benefit of present and future generations‘ (EHS 1996: 7). EHS has a central statutory, regulatory, management and participatory role in Northern Ireland archaeology.Official care of archaeological sites and monuments in what is now Northern Ireland goes back to the Disestablishment of the Church of Ireland and the Irish Church Act of 1869. This made provision for the upkeep of certain irnportant ecclesiastical sites; 137 ruined churches and crosses were vested in the Commissioners of Public Works, to be maintained as National Monuments. Of these, 17 were in what was to become Northern Ireland. This precedent was noted in Parliamentary debates on the Ancient Monuments Protection Act 1882, which applied to Britain and Ireland, and of the 18 Irish sites, 3 were in what is now Northern Ireland. The Ancient Monuments Protection (Ireland) Act 1892 increased the scope for protection of sites in the earlier schedule.


2019 ◽  
pp. 168-193
Author(s):  
Thomas Hennessey ◽  
Máire Braniff ◽  
James W. McAuley ◽  
Jonathan Tonge ◽  
Sophie A. Whiting

This chapter examines the importance of the Protestant Faith and Church and of the Orange Order to UUP members. Whilst overwhelmingly Protestant, the UUP has always rejected the overtly fundamentalist, Free Presbyterian brand with which the DUP was associated for many years. The chapter analyses whether the Church of Ireland or Presbyterian Church provide most UUP members. The chapter then discusses the religiously conservative attitudes of members, assessing the extent of support for, or opposition to, the legalization of same-sex marriage and abortion, currently still prohibited (other than in exceptional cases for abortion) in Northern Ireland. The extent to which members offer support for ‘mixed’ (Protestant–Catholic) marriages and for unfettered marching rights for the Orange Order, will also be examined. Are older members, politically socialized in an era of fraternal Orange–UUP relations, still more sympathetic to the Orange Order? The survey data allow direct comparisons with the DUP.


Author(s):  
Tadhg Ó hAnnracháin

Chapter 4 provides an overview of the role played by migration in creating the Church of Ireland and its body of adherents. It discusses the manner in which secular Protestants derived great benefit from their religion and the manner in which they came to emphasize religious ‘reliability’ as a touchstone of loyalty, and the central role of the rebellion of 1641 in developing Irish Protestants’ understanding of their situation and role in Ireland. The chapter demonstrates the profoundly migratory character of Early Modern Irish Protestantism and the manner in which its leadership was dominated primarily by British-born bishops and then secondarily by New English migrants, to the almost complete exclusion of figures of native provenance. As a result, both the church and its community acquired a migrant stamp which contributed to its evangelical inefficacy in Ireland.


2018 ◽  
Vol 42 (162) ◽  
pp. 336-344 ◽  
Author(s):  
Brian Mac Cuarta

AbstractDown to the mid-nineteenth century, the rural population in Ireland was obliged by law to contribute to the upkeep of the Church of Ireland clergy by means of tithes, a measure denoting a proportion of annual agricultural produce. The document illustrates what was happening in the late sixteenth century, as separate ecclesial structures were emerging, and Catholics were beginning to determine how to support their own clergy. Control of ecclesiastical resources was a major issue for the Catholic community in the century after the introduction of the Reformation. However, for want of documentation the use of tithes to support Catholic priests, much less the impact of this issue on relationships within that community, between ecclesiastics and propertied laity, has been little noted. This text – a dispensation to hold parish revenues, signed by a papally-appointed bishop ministering in the south-east – illustrates how the recusant community in an anglicised part of Ireland addressed some issues posed by Catholic ownership of tithes in the 1590s. It exemplifies the confusion, competing claims, and anxiety of conscience among some who benefited from the secularisation of the church’s medieval patrimony; it also preserves the official response of the relevant Catholic ecclesiastical authority to an individual situation.


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