Relevant bibliographies by topics / Counter-Reformation – Ireland

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Academic literature on the topic 'Counter-Reformation – Ireland'

Author: Grafiati
Published: 10 March 2023

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Journal articles on the topic "Counter-Reformation – Ireland"

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Robinson-Hammerstein, Helga. "The confessionalisation of Ireland? Assessment of a paradigm." Irish Historical Studies 32, no. 128 (November 2001): 567–78. http://dx.doi.org/10.1017/s0021121400015285.

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Historians feel the need to label their research. These labels can be either descriptive, for example by dynasties, such as ‘Tudor and Stuart history’, or interpretative (analytical), such as ‘the age of Reformation and Counter-Reformation’. Alternatively, labels can be used as heuristic devices: ‘confessionalisation’ in preference to ‘Reformation and Counter-Reformation’. The theoretical approach expressed in the ‘confessionalisation paradigm’ claims to open up a perspective on all the essential forces at work in the era, whereas the empirical research, assumed to be covered by the more conventional labels, is deemed too compartmentalised.
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Jefferies, Henry A. "Why the Reformation failed in Ireland." Irish Historical Studies 40, no. 158 (November 2016): 151–70. http://dx.doi.org/10.1017/ihs.2016.22.

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AbstractThe Reformation failed comprehensively and absolutely in Ireland before the end of Elizabeth’s reign: contemporaries estimated the number of Irish Protestants at between forty and 120 individuals. The debate about that failure has been long running, yet inconclusive. After a short historiographical review, this paper considers a range of factors which may have been pertinent in shaping Irish responses to the Reformation policies of Henry VIII and his Protestant children. It shows that Elizabeth’s Reformation in Ireland was stymied by the absence of indigenous support, which meant that religious change was neither propagated by local clergymen nor enforced by the local elites in Irish parishes. It points to the strength and persistence of Catholic resistance to the Reformation in different forms from the very start of Elizabeth’s reign in Ireland, contradicting the unsubstantiated notion that passive ‘church papistry’ was general. Nonetheless, it argues that it was only from the 1580s, when the Catholic church in Ireland was reorganised as a disestablished ‘people’s church’, and infused with the confidence inspired by the Counter-Reformation, can it be stated that the Reformation had failed in Ireland definitively.
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McCavitt, John. "Lord Deputy Chichester and the English Government’s ‘Mandates Policy’ in Ireland, 1605–1607." Recusant History 20, no. 3 (May 1991): 320–35. http://dx.doi.org/10.1017/s0034193200005446.

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One of the liveliest debates in recent early modern Irish historiography has concerned the ‘failure’ of the Reformation in Ireland and when this occurred. Originally Professor Canny took issue with Dr. Brendan Bradshaw on this topic. Canny rejected Bradshaw’s thesis that the Reformation had failed in Ireland by 1558 and argued that counter-reformation catholicism only triumphed in the nineteenth century. Other contributions were then made to the debate by Dr. Alan Ford and later Karl Bottigheimer. Ford considered the 1590–1641 period as crucial, while Bottigheimer favoured the early seventeenth century as the key era. In the light of the work of Ford and Bottigheimer, Canny reconsidered the issue in an article published in 1986. He rejected what he believed to be Ford’s overly-pessimistic assessment that the Church of Ireland clergy soon despaired of the Reformation’s success in the seventeenth century. Instead, it is contended, Protestant clergy and laymen alike were optimistic that penal prosecution might still pave the way for considerable advances at this time. Moreover, Canny further argued that Ford was ‘mistaken in treating the clergy as an autonomous group and mistaken also in allowing excessive influence to ideology as the determinant of policy’.
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Highley, Christopher. "John Copinger and the Counter-Reformation: The Writings of a Forgotten Exile from Ireland." Prose Studies 24, no. 1 (April 2001): 1–14. http://dx.doi.org/10.1080/713662177.

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Kane, Brendan. "Making the Irish European: Gaelic Honor Politics and Its Continental Contexts*." Renaissance Quarterly 61, no. 4 (2008): 1139–66. http://dx.doi.org/10.1353/ren.0.0343.

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This article looks at Irish attempts to fashion Gaelic elites as members of a European-wide aristocracy. Historiographical consensus holds that a modern Ireland, defined by a confessionalized sense of national consciousness, emerged from the ashes of the Gaelic political system's collapse ca. 1607. Central to that process was the exile experience of Irish nobles in Counter-Reformation Europe. This article reads two Irish texts — Tadhg Ó Cianáin's Imeacht na nIarlaí and Lughaidh Ó Cléirigh's Beatha Aodha Ruaidh Uí Dhomhnaill — to argue that inclusion in a pan-European nobility was not antithetical to traditional Gaelic cultural norms. In doing so, it attempts to soften the contrast between medieval and modern Ireland, to study the relation between provincial elites and central authority in this period of European state formation, and to explore the interplay between new international identities and traditional local authority.
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Spurlock, Scott R. "Confessionalization and Clan Cohesion: Ireland’s Contribution to Scottish Catholic Renewal in the Seventeenth Century." Recusant History 31, no. 2 (October 2012): 171–94. http://dx.doi.org/10.1017/s003419320001356x.

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The story of the relationship between Ulster and Scotland during the seventeenth century has long been dominated by the flow of people and ideas from Scotland to the north of Ireland. This, however, belies the prominent role that Ireland had in the social and cultural history of the Western Isles and Highlands of Scotland during that century. This paper argues that of even greater importance to the resurgence of Catholicism in the Scottish Gaidhealtachd than a Rome driven Counter-Reformation were the financial support and personnel provided by Ulster Catholics. In the face of aggressive Stuart policies, Catholicism was rejuvenated and became an ideological justification for asserting traditional rights in the face of government sanctioned, Protestant blessed, incursions in the Western Isles. Moreover, in the face of historiography that has argued for the continual disintegration of ClanDonald throughout the seventeenth century, this article explores the ways the clans and their neighbours inspired, funded and facilitated the revival of Catholicism in the Gaidhealtachd.
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Gebarowski-Shafer, Ellie. "Catholics and the King James Bible: Stories from England, Ireland and America." Scottish Journal of Theology 66, no. 3 (July 16, 2013): 253–60. http://dx.doi.org/10.1017/s0036930613000112.

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AbstractThe King James Bible was widely celebrated in 2011 for its literary, religious and cultural significance over the past 400 years, yet its staunch critics are important to note as well. This article draws attention to Catholic critics of the King James Bible (KJB) during its first 300 years in print. By far the most systematic and long-lived Catholic attack on the KJB is found in the argument and afterlife of a curious counter-Reformation text, Thomas Ward's Errata of the Protestant Bible. This book is not completely unknown, yet many scholars have been puzzled over exactly what to make of it and all its successor editions in the nineteenth century – at least a dozen, often in connection with an edition of the Catholic Douai-Rheims Bible (DRB). Ward's Errata, first published in 1688, was based on a 1582 book by Catholic translator and biblical scholar Gregory Martin. The book and its accompanying argument, that all Protestant English Bibles were ‘heretical’ translations, then experienced a prosperous career in nineteenth-century Ireland, employed to battle the British and Foreign Bible Society's campaign to disseminate the Protestant King James Bible as widely as possible. On the American career of the Counter-Reformation text, the article discusses early editions in Philadelphia, when the school Bible question entered the American scene. In the mid-nineteenth century, led by Bishop John Purcell in Cincinnati, Bishop Francis Patrick Kenrick in Philadelphia and Bishop John Hughes in New York City, many Catholics began opposing the use of the KJB as a school textbook and demanding use of the Douai Rheims Bible instead. With reference to Ward's Errata, they argued that the KJB was a sectarian version, reflecting Protestant theology at the expense of Catholic teachings. These protests culminated in the then world-famous Bible-burning trial of Russian Redemptorist priest, Fr Vladimir Pecherin in Dublin, in late 1855. The Catholic criticisms of the KJB contained in Ward's Errata, which was reprinted for the last time in 1903, reminded the English-speaking public that this famous and influential Protestant version was not the most perfect of versions, and that it was not and never had been THE BIBLE for everyone.
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Clarke, Aidan. "Varieties of Uniformity: The First Century of the Church of Ireland." Studies in Church History 25 (1989): 105–22. http://dx.doi.org/10.1017/s0424208400008615.

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The historiographical background to this paper is provided by a recent dramatic change of perspective in the study of the Reformation in Ireland. Traditionally the failure of Protestant reform has been explained in ways that amounted to determinism. In its crudest expression, this involved the self-sufficient premise that the Catholic faith was so deeply ingrained in the Irish as to be unshakable. More subtly, it assumed a set of equations, of Protestantism with English conquest and Catholicism with national resistance, that acted to consolidate the faith. In the 1970s, these simplicities were questioned. Dr Bradshaw and Dr Canny argued that religious reform had made sufficient headway in its initial phase to suggest that the replacement of Catholicism by Protestantism was at least within the bounds of possibility, and raised a fresh question; why did this not happen? That the debate which followed was inconclusive was due in part to an inability to shake off an old habit of circular thought, so that the issue has remained one of deciding whether Protestantism failed because Catholicism succeeded, or Catholicism succeeded because Protestantism failed. Both Dr Robinson-Hammerstein, when she observed that ‘Ireland is the only country in which the Counter-Reformation succeeded against the will of the Head of State’, and Dr Bottigheimer, when he insisted that the failure of the Reformation must ‘concentrate our attention on the nature and limits of political authority’, implied that what needs to be explained is how actions were deprived of their effect. The alternative possibility is that the actions themselves were inherently ineffectual. The premise of this paper is that the failure of Protestantism and the success of Catholicism were the necessary condition, but not the sufficient cause, of each other, and its object is simply to recall attention to the existence of very practical reasons why the Church of Ireland should have evolved as it did in the hundred years or so between the first and second Acts of Uniformity, that is, from an inclusive Church, claiming the allegiance of the entire community, to one that excluded all but a privileged minority.
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McShane, Bronagh A. "Negotiating religious change and conflict: Female religious communities in early modern Ireland, c.1530–c.1641." British Catholic History 33, no. 3 (March 30, 2017): 357–82. http://dx.doi.org/10.1017/bch.2017.2.

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This article explores how communities of female religious within the English sphere of influence in Ireland negotiated their survival, firstly in the aftermath of the Henrician dissolution campaigns of the late 1530s and 1540s and thereafter down to the early 1640s. It begins by examining the strategies devised by women religious in order to circumvent the state’s proscription of vocational living in the aftermath of the Henrician suppression campaigns. These ranged from clandestine continuation of conventual life to the maintenance of informal religious vows within domestic settings. It then moves on to consider the modes of migration and destinations of Irish women who, from the late sixteenth century onwards, travelled to the Continent in pursuit of religious vocations, an experience they shared with their English counterparts. Finally, it considers how the return to Ireland from Europe of Irish Poor Clare nuns in 1629 signalled the revival of monastic life for women religious on the island. The article traces the importance of familial and clerical patronage networks to the ongoing survival of Irish female religious communities and highlights their role in sustaining Catholic devotional practices, which were to prove vital to the success of the Counter-Reformation mission in seventeenth-century Ireland.
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Empey, Mark. "State intervention in disputes between secular and regular clergy in early seventeenth-century Ireland." British Catholic History 34, no. 2 (September 27, 2018): 304–26. http://dx.doi.org/10.1017/bch.2018.25.

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The success of the Counter-Reformation in Ireland following the restoration of the Catholic hierarchy was a remarkable achievement. Between 1618 and 1630 Rome made a staggering nineteen episcopal appointments in a kingdom that was ruled by a Protestant king. Documenting the achievements of the initial period only paints half the picture, however. The implementation of the Tridentine reforms and the thorny issue of episcopal authority brought the religious orders into a head-on collision with the secular clergy. This protracted dispute lasted for a decade, most notably in the diocese of Dublin where an English secular priest, Paul Harris, led a hostile attack on the Franciscan archbishop, Thomas Fleming. The longevity of the feud, though, owed at least as much to the intervention of Lord Deputy Sir Thomas Wentworth as it did to the internal tensions of the Catholic Church. Despite Wentworth’s influential role, he has been largely written out of the conflict. This article addresses the lacunae in the current historiography and argues that the lord deputy’s interference was a decisive factor in exacerbating the hostilities between the secular and regular clergy in early seventeenth-century Ireland.
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Dissertations / Theses on the topic "Counter-Reformation – Ireland"

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Ó, HANNRACHAIN Tadhg. "Far from Terra Firma : the mission of GianBattista Rinuccini to Ireland,1645-49." Doctoral thesis, 1995. http://hdl.handle.net/1814/5920.

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Defence date: 26 May 1995
Examining board: Prof. Nicholas Canny (External Supervisor) ; Prof. Olwen Hufton, EUI ; Dr. John Morill, Selwyn College, Cambridge ; Dr. Mary O'Dowd, Queen's University, Belfast ; Prof. Daniel Roche (Supervisor)
PDF of thesis uploaded from the Library digitised archive of EUI PhD theses completed between 2013 and 2017
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Books on the topic "Counter-Reformation – Ireland"

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Catholic reformation in Ireland: The mission of Rinuccini, 1645-1649. Oxford: Oxford University Press, 2002.

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Forrestal, Alison. Catholic synods in Ireland, 1600-1690. Dublin, Ireland: Four Courts Press, 1998.

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Donnelly, Colm J., and Eileen M. Murphy. Children’s Burial Grounds (cillíní) in Ireland. Edited by Sally Crawford, Dawn M. Hadley, and Gillian Shepherd. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199670697.013.33.

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Children’s burial grounds (cillíní) are a recognized class of Irish archaeological monument that were used as the designated burial places for unbaptized infants among the Roman Catholic population. The evidence from historical and archaeological studies indicates a proliferation in the use of cillíní following the 17th century and that the tradition continued in use until the mid 20th century. This can be linked with the rise of Counter-Reformation Catholicism and the role played in Ireland by the Franciscans of Louvain, who were strong Augustinianists. The chapter reviews the development of new burial legislation in the Victorian era and suggests that this led the Church to take greater responsibility for the burial of the unbaptized through the creation of unconsecrated burial plots in Catholic cemeteries. The end of the tradition can be ascribed to the reforms undertaken within the Church as a result of the Second Vatican Council in the 1960s.
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Book chapters on the topic "Counter-Reformation – Ireland"

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hannracháin, Tadhg Ó. "Counter Reformation: The Catholic Church, 1550–1641." In The Cambridge History of Ireland, 171–95. Cambridge University Press, 2018. http://dx.doi.org/10.1017/9781316338773.010.

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"Chapter Thirteen. Ecclesiastical Politics and the Counter- Reformation in Ireland, 1618–48 (1960)." In Ireland, 224–36. New York University Press, 2022. http://dx.doi.org/10.18574/nyu/9780814748602.003.0018.

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Hayes-Mccoy, G. A. "The Completion of The Tudor Conquest and the Advance of the Counter-Reformation, 1571–1603." In A New History of Ireland, 94–141. Oxford University Press, 2009. http://dx.doi.org/10.1093/acprof:oso/9780199562527.003.0004.

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"Britain’s Reformations." In The Oxford History of the Reformation, edited by Peter Marshall, 238–91. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192895264.003.0006.

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Abstract This chapter assesses the distinctive patterns Reformation took in Britain and Ireland. In the early sixteenth century, there was little clamour for change in England, Scotland or Ireland. Anticlericalism was muted and the Tudor crown benefitted from association with the papacy. In England, interest in reform came not so much from Lollards as from pious Catholics, whose desire for vernacular scripture was blocked by Church authorities but encouraged by the translations of William Tyndale. Henry VIII’s marital difficulties caused a break with Rome that from the outset was more than an ‘act of state’, as Henry fashioned himself as a reformer. Resistance took more ideological forms in Ireland than in England, but was contained. Religious minorities in both England and Scotland produced growing religious divisions, as Edward VI’s government pursued reform and Mary of Guise’s regime sought to suppress it. Mary I’s restoration of Catholicism had potential for success, but was undermined by failure to secure a Catholic heir. Instability persisted through the 1560s and beyond, as Calvinist Reformation in Scotland led to Mary Queen of Scots’ deposition, and the forces of Catholic Counter-Reformation threatened Elizabeth’s ambiguous religious settlement in England and Ireland. Across the British Isles, deep divisions developed between advocates of ‘godly’ moral reformation and traditional communal values. Such divisions helped cause the civil wars that convulsed the three kingdoms in the mid-seventeenth century. The wars failed to reverse the fragmented, plural character of British Christianity, which the dynamics of empire subsequently exported to the wider world.
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Murphy, James H. "The role of Vincentian parish missions in the ‘Irish counter-reformation’ of the mid nineteenth century." In Ireland and Anglo-Irish Relations since 1800: Critical Essays, 365–84. Routledge, 2017. http://dx.doi.org/10.4324/9781351155328-20.

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Boland, Tom, and Ray Griffin. "Conclusion: Parables of Welfare." In The Reformation of Welfare, 167–78. Policy Press, 2021. http://dx.doi.org/10.1332/policypress/9781529211320.003.0008.

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Revisiting the EU-wide tensions of the sovereign debt crisis of 2010, this chapter identifies the religious roots of the demand for fiscal rectitude in ordo-liberal and puritan demands for frugal self-discipline. Yet, beyond the different religious histories across Europe, we identify the impulse towards welfare reformation within Ireland, despite being a late-comer to activation policy. Briefly restating the arguments of the book, we argue that welfare reform seeks to transform individuals by subjecting them to trials and tests, with the market as judge of their worth – based on long-standing theological impulses. However, here we also identify counter tendencies, the urge to alleviate suffering and the refusal of judgement in a charitable view – not just giving support generously, as the word charity also means love, care, understanding, a relationship of respect for individual circumstances and choices. Rebalancing the welfare state simply requires unconditional payments, neither a revolutionary nor reformist logic, just a return to the spirit of generosity.
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