Anti-Catholicism in Northern Ireland, 1600–1998: The Mote by John D. Brewer

By John D. Brewer

Anti-Catholicism kinds a part of the dynamics to Northern Ireland's clash and is necessary to the self-defining id of yes Protestants. even if, anti-Catholicism is as a lot a sociology method as a theological dispute. It used to be given a Scriptural underpinning within the heritage of Protestant-Catholic family members in eire, and wider British-Irish family, with a purpose to make stronger social divisions among the spiritual groups and to supply a deterministic trust process to justify them. The publication examines the socio-economic and political procedures that experience resulted in theology getting used in social closure and stratification among the 17th century and the current day.

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Extra info for Anti-Catholicism in Northern Ireland, 1600–1998: The Mote and the Beam

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The great schism among Protestants in Britain and Ireland', the report argued, 'may be justly numbered among the principal causes of the decay of religion ... : 375,378). Dissenters were encouraged to pray for the Established Church because theirs was a 'common Christianity'. Four years later, Presbyterianism was given official recognition in Ireland and various indemnity acts were passed permitting dissenters access to public offices, although pan-Protestantism did not emerge for another hundred years because the theological divisions within Protestantism remained important.

The 1715 report of the state of religion by the Presbyterian General Synod of the Ulster was very critical of harassment from the episcopalians, but it also recognised the need for a pan-Protestantism. 'The great schism among Protestants in Britain and Ireland', the report argued, 'may be justly numbered among the principal causes of the decay of religion ... : 375,378). Dissenters were encouraged to pray for the Established Church because theirs was a 'common Christianity'. Four years later, Presbyterianism was given official recognition in Ireland and various indemnity acts were passed permitting dissenters access to public offices, although pan-Protestantism did not emerge for another hundred years because the theological divisions within Protestantism remained important.

The rationalisation for the violence was explicitly theological. It was all done by the spirit of God and 'it is therefore right that God alone should have the glory' (quoted in Kee, 1995: 46). To the Speaker of the House, Cromwell later explained that his conduct had been a 'righteous judgement of God upon these barbarous wretches who have imbrued their hands in so much innocent blood'. The victims in the 1641 massacre were thus finally avenged, no matter that it involved other victims of a different hue.

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