By John D. Brewer
Anti-Catholicism varieties a part of the dynamics to Northern Ireland's clash and is necessary to the self-defining id of convinced Protestants. even though, anti-Catholicism is as a lot a sociology procedure as a theological dispute. It was once given a Scriptural underpinning within the background of Protestant-Catholic family members in eire, and wider British-Irish family members, that allows you to toughen social divisions among the non secular groups and to provide a deterministic trust approach to justify them. The publication examines the socio-economic and political techniques that experience resulted in theology getting used in social closure and stratification among the 17th century and the current day.
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Additional resources for Anti-Catholicism in Northern Ireland, 1600–1998: The Mote and the Beam
Depositions were collected from survivors some years later during Puritan governance in Ireland following Cromwell's victory, and the accounts stress the antiProtestantism of the rebels: but they would anyway by this time. These depositions were collected together in a two-volume, vehemently anti-Catholic tome in the latenineteenth century (Hickson, 1884), for their political effect during Home Rule debates. This gives a hint to the real meaning of the massacre. Many of the claims contained in the depositions are open to dispute, and by some counts as many Catholics died in retaliation as in the original massacre, and with equal atrocity towards women and children (see Bardon, 1992: 139), but the event has entered the pantheon of Protestant mythology, commemorated and kept alive today in its distorted form.
This gives a hint to the real meaning of the massacre. Many of the claims contained in the depositions are open to dispute, and by some counts as many Catholics died in retaliation as in the original massacre, and with equal atrocity towards women and children (see Bardon, 1992: 139), but the event has entered the pantheon of Protestant mythology, commemorated and kept alive today in its distorted form. Its immediate effects on Protestants were more real, however. It convinced the settlers of the innate untrustworthiness and savagery of Catholics and that there was no limit to the horrors these idolaters would inflict on believers of the 'true' religion.
Freedom of worship was also addressed. Parish priests were allowed to celebrate mass, but all other orders were banished. Nor were new seminarians allowed to be trained, with the intention for the priesthood thus to die out naturally. Priests had to be registered, the requirement for which was that they abjure the authority of the Pope. Only thirty-three took such an oath (Bardon, 1992: 169). The English Parliament threw out a recommendation from the Irish Parliament that unregistered priests be castrated, preferring instead that they be branded with the letter 'P' on the forehead.