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Journal articles on the topic 'Church in Ireland'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2025

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1

Perkins, Harrison. "Ussher and Early Modern Anglicanism in Ireland." Unio Cum Christo 8, no. 2 (2022): 111. http://dx.doi.org/10.35285/ucc8.2.2022.art9.

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This essay argues that the Church of Ireland in the early modern period was a Reformed expression of Anglicanism by investigating a few events in the life and ministry of James Ussher, the Archbishop of Armagh. First, it looks at Ussher’s contributions to the Church of Ireland’s burgeoning Reformed identity by recounting his debate with a well-known Jesuit theologian, which substantiated his vigorously Protestant outlook, and his involvement in composing the Irish Articles of 1615. Second, it looks at how he later attempted to defend Reformed theology in the Church of Ireland from Arminianizin

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2

Sawyer, Kathryn Rose. "True Church, National Church, Minority Church: Episcopacy and Authority in the Restored Church of Ireland." Church History 85, no. 2 (2016): 219–45. http://dx.doi.org/10.1017/s0009640716000408.

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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 me

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3

Brown, Stewart J. "Dissolving the ‘Sacred Union’? The Disestablishment of the Church in Ireland." Bulletin of the John Rylands Library 97, no. 1 (2021): 145–60. http://dx.doi.org/10.7227/bjrl.97.1.10.

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In 1869, Parliament disestablished the Church of Ireland, dissolving what Benjamin Disraeli called the ‘sacred union’ of church and state in Ireland. Disestablishment involved fundamental issues – the identity and purpose of the established church, the religious nature of the state, the morality of state appropriation of church property for secular uses, and the union of Ireland and Britain – and debate was carried on at a high intellectual level. With disestablishment, the Church of Ireland lost much of its property, but it recovered, now as an independent Episcopal church with a renewed miss

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4

Colton, Paul. "The Pursuit of a Canonical Definition of Membership of the Church of Ireland." Ecclesiastical Law Journal 10, no. 1 (2007): 3–33. http://dx.doi.org/10.1017/s0956618x07000610.

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This paper pursues a canonical definition of membership of the Church of Ireland. Both civil and Church laws presuppose that membership is defined; clergy rely on definitions, both formal and informal. In Ireland, freedom of religion is guaranteed and the courts are reluctant to interfere in the internal affairs of religious entities. Churches are voluntary associations, and church members are bound, inter se, by the church's internal laws as a matter of contract; this is given statutory expression in the Irish Church Act 1869. While the law of the Church of Ireland presents no unified definit

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5

Ford, Alan. "The Church of Ireland: a critical bibliography, 1536–1992 Part II: 1603–41." Irish Historical Studies 28, no. 112 (1993): 352–58. http://dx.doi.org/10.1017/s0021121400011299.

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There is a marked difference between the history of the Church of Ireland in the sixteenth century and in the early seventeenth century. The historian of the early Reformation in Ireland has to deal with shifting religious divides and, in the Church of Ireland, with a complex and ambiguous religious entity, established but not necessarily Protestant, culturally unsure, politically weak, and theologically unselfconscious. By contrast, the first part of the seventeenth century is marked by the creation of a distinct Protestant church, clearly distinguished in structural, racial, theological and

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6

O’Ferrall, Fergus. "The Church of Ireland: a critical bibliography, 1536–1992 PartV: 1800–1870." Irish Historical Studies 28, no. 112 (1993): 369–76. http://dx.doi.org/10.1017/s0021121400011329.

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The ‘United Church of England and Ireland’, established by the Act of Union ‘for ever’ as ‘an essential and fundamental part of the Union’, survived less than seventy years. N. D. Emerson, in his 1933 essay on the church in this period, presented the history of the church in the first half of the nineteenth century as ‘the history of many separate interests and movements’; he suggested a thesis of fundamental importance in the historiography of the Church of Ireland: Beneath the externals of a worldly Establishment, and behind the pomp of a Protestant ascendancy, was the real Church of Ireland

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7

Ganiel, Gladys. "A charismatic church in a post-Catholic Ireland: negotiating diversity at Abundant Life in Limerick City." Irish Journal of Sociology 24, no. 3 (2015): 293–314. http://dx.doi.org/10.7227/ijs.0010.

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This article analyses Abundant Life Christian Church in Limerick City, a multi-ethnic, Pentecostal/charismatic congregation in the Assemblies of God denomination. It provides insights about how religious groups are negotiating immigration and ethnic diversity and how charismatic expressions of Christianity are engaging in Ireland's post-Catholic public sphere. The study revealed remarkably harmonious relationships between native Irish and immigrants of diverse backgrounds, which were built in large part on a leadership model in which one ethnic group did not hold significantly more power than

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8

Hill, Judith. "Architecture in the Aftermath of Union: Building the Viceregal Chapel in Dublin Castle, 1801–15." Architectural History 60 (2017): 183–217. http://dx.doi.org/10.1017/arh.2017.6.

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AbstractThe chapel in Dublin Castle, built between 1807 and 1815, was one of the most impressive ecclesiastical Gothic buildings of the pre-Pugin revival in the British Isles. It was commissioned by the viceregal establishment following the Act of Union between Great Britain and Ireland in 1801, and was closely associated with Church of Ireland objectives for post-Union Protestantism in Ireland. This essay investigates the patrons’ ambitions for the chapel, and discusses its design and execution by Francis Johnston, successor to James Gandon as the foremost architect of public buildings in Ire

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9

Francis, Leslie J., and Ursula McKenna. "Self-identifying as Anglican within the two political jurisdictions on the island of Ireland: A study among sixth-form students in the Greer tradition." ΕλΘΕ/GjRE 5, no. 2 (2022): 15. http://dx.doi.org/10.30457/050220222.

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This study explores what self-assigned religious identity as Church of Ireland means to sixth-form students living on the island of Ireland. Drawing on data contributed to the 2011 Greer survey on sixth-form religion by 327 self-identified Anglican students in Northern Ireland and by 288 in the Republic of Ireland, the salience of religious practices, religious beliefs, and moral values is compared between the two groups. The main conclusion drawn is that religious practice and religious belief is significantly more important to Anglican students in Northern Ireland than in the Republic of Ire

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10

McGrath, Michael. "The narrow road: Harry Midgley and Catholic schools in Northern Ireland." Irish Historical Studies 30, no. 119 (1997): 429–51. http://dx.doi.org/10.1017/s0021121400013249.

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The Ministry of Education was, and remains, the most important government department for the Catholic church in Northern Ireland. As Cormack, Gallagher and Osborne note, The Department of Education in Northern Ireland occupies a distinctive place in terms of the general relationships between the government and the Catholic community. Throughout the period since the creation of Northern Ireland, the most significant social institution over which the Catholic community has exercised control, principally through the Catholic church, has been the Catholic education system.The devolved government a

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11

Murray, James. "Historical revisit: R. Dudley Edwards, Church and state in Tudor Ireland (1935)." Irish Historical Studies 30, no. 118 (1996): 233–41. http://dx.doi.org/10.1017/s0021121400012876.

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Robert Dudley Edwards’s Church and state in Tudor Ireland is an extremely durable, almost monolithic, work. Despite recent judgements that it is shot through with the confessional bias of its author, it has managed to retain an eminent place in the Irish historical canon since its publication in 1935. Two plausible reasons for this durability are readily identifiable. The first concerns Dudley Edwards’s role as a ‘founding father’ of ‘scientific’ historical scholarship in Ireland. In this context, Church and state stands out as an archetypal publication of the ‘new history’ and, for the author

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12

Milne, Kenneth. "The Church of Ireland: a critical bibliography, 1536–1992 Part VI: 1870–1992." Irish Historical Studies 28, no. 112 (1993): 376–84. http://dx.doi.org/10.1017/s0021121400011330.

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The standard general histories of the Church of Ireland are inevitably curtailed in their treatment of the years under review in this section. Mant’s two volumes were published in 1840, and the relevant volume of Phillips’s three-part work appeared in 1934. The final chapter (by C. A. Webster) is entitled ‘The church since disestablishment’, and its tone is consistent with the instructions given to the team of authors by the general synod in 1929, when the work was commissioned, that it should constitute ‘a measure of defence against hostile propaganda’. Accordingly, considerable attention is

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13

Vershinina, Dar’ya B. "FAMILY VALUES IN A SECULARIZING COUNTRY. IRELAND’S GENDER POLICY IN THE SECOND HALF OF THE 20TH – EARLY 21ST CENTURY BETWEEN THE CATHOLIC CHURCH AND THE WOMEN’S MOVEMENT." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 1 (2021): 315–24. http://dx.doi.org/10.28995/2073-6401-2021-1-315-324.

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The paper deals in the issues of the evolution in the gender policy in Ireland and the role in that evolution of the women’s movement and the Catholic Church – two actors who took opposite positions in the process. It considers an influence of the Irish movement for women’s liberation on the change in the gender policy of the state, fighting the influence of the Catholic Church. Based on documents of the women’s liberation movement, legislative documents and materials from periodicals, the dynamics of the gender agenda development is revealed, as well as the factors of its change. The article

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14

Ford, Alan. "The Cost of Democracy: The Church of Ireland and Its Ritual Canons, 1871–1974." Church History 91, no. 3 (2022): 575–95. http://dx.doi.org/10.1017/s000964072200213x.

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In 1870, disestablishment suddenly turned the Church of Ireland from a state church into a democracy, governed by its “parliament,” the General Synod. The empowerment of the laity left it with a distinctive, indeed unique, feature among the churches of the Anglican communion—a set of disciplinary canons designed to exclude high-church ritualism from its worship. Passed in 1871, these canons, the most radical of which included a ban on the use of the cross, were used by evangelical pressure-groups to prosecute high-church clergy in the church courts. For the dominant low-church lay party, deter

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15

Tong, Stephen. "An English Bishop Afloat in an Irish See: John Bale, Bishop of Ossory, 1552–3." Studies in Church History 54 (May 14, 2018): 144–58. http://dx.doi.org/10.1017/stc.2017.9.

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The Reformation in Ireland has traditionally been seen as an unmitigated failure. This article contributes to current scholarship that is challenging this perception by conceiving the sixteenth-century Irish Church as part of the English Church. It does so by examining the episcopal career of John Bale, bishop of Ossory, County Kilkenny, 1552–3. Bale wrote an account of his Irish experience, known as theVocacyon, soon after fleeing his diocese upon the accession of Queen Mary to the English throne and the subsequent restoration of Roman Catholicism. The article considers Bale's episcopal caree

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16

CASEY, James. "Church and State in Ireland 1993." European Journal for Church and State Research - Revue européenne des relations Églises-État 1 (January 1, 1994): 57–60. http://dx.doi.org/10.2143/ejcs.1.0.2002900.

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17

CASEY, James. "Church and State in Ireland 1994." European Journal for Church and State Research - Revue européenne des relations Églises-État 2 (January 1, 1995): 23–27. http://dx.doi.org/10.2143/ejcs.2.0.2002875.

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18

CASEY, James. "Church and State in Ireland 1995." European Journal for Church and State Research - Revue européenne des relations Églises-État 3 (January 1, 1996): 21–26. http://dx.doi.org/10.2143/ejcs.3.0.2002852.

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19

Warren, W. L. "Church and state in Angevin Ireland." Peritia 13 (January 1999): 276–91. http://dx.doi.org/10.1484/j.peri.3.370.

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20

Power, Maria. "The Catholic Church in Ireland today." Irish Studies Review 24, no. 2 (2016): 240–41. http://dx.doi.org/10.1080/09670882.2016.1147409.

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21

MacDonald, Brian. "Aghabog Church of Ireland Survey 1824." Clogher Record 16, no. 1 (1997): 71. http://dx.doi.org/10.2307/27699416.

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22

Inglis, Tom. "Church and Culture in Catholic Ireland." Studies: An Irish Quarterly Review 106, no. 421 (2017): 21–30. http://dx.doi.org/10.1353/stu.2017.0015.

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23

O’Hanlon, Gerry. "The Catholic Church in Ireland Today." Studies: An Irish Quarterly Review 106, no. 421 (2017): 9–20. http://dx.doi.org/10.1353/stu.2017.0009.

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24

Stanca, Nicoleta. "Interfaith Dialogue Reflected in The Irish Times. A Defence of Romanian Immigrants in Ireland." DIALOGO 9, no. 2 (2023): 179–86. http://dx.doi.org/10.51917/dialogo.2023.9.2.15.

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This article draws the portrayal of the church support for Romanians as depicted in articles from the most important Irish newspaper, The Irish Times (1992-2020). The articles analyzed show: the help of the Church of Ireland for the Romanian people in the aftermath of the 1989 fall of the communist regime; the interest that the Irish society showed for the Orthodox Church in the context of an increase in the number of immigrants from Romania, a predominantly Orthodox country; the efforts of the churches in Ireland to establish an interfaith dialogue for the benefit of the Romanian immigrants;

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25

Jefferies, Henry A. "Why the Reformation failed in Ireland." Irish Historical Studies 40, no. 158 (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

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26

Farrell, Sean. "Building opposition: the Mant controversy and the Church of Ireland in early Victorian Belfast." Irish Historical Studies 39, no. 154 (2014): 230–49. http://dx.doi.org/10.1017/s0021121400019076.

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In 4 October 1842, Richard Mant, the Church of Ireland bishop of Down and Connor, presided over the first meeting of the Down and Connor Church Architecture Society in the Clerical Rooms in central Belfast. The scholarly Mant doubtless was in his element as he introduced this initiative dedicated to promoting discussion about historical and contemporary aspects of Anglican church architecture. The Ulster Times, the city’s self-proclaimed newspaper of the Church of Ireland, welcomed the new society, arguing that it was good to have ‘correct views’ on these matters and hoping that features like

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27

Gray, Breda, and Ria O'Sullivan Lago. "Migrant Chaplains: Mediators of Catholic Church Transnationalism or Guests in Nationally Shaped Religious Fields?" Irish Journal of Sociology 19, no. 2 (2011): 94–110. http://dx.doi.org/10.7227/ijs.19.2.7.

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Migrant chaplains are key mediators in the Catholic Church's ministry to its mobile flock. In this article we draw on field-work with migrant chaplains in Ireland, scholarship in transnationalism and Bourdieu's concepts of field, habitus and capital to examine the transnational and local relations by which this ministry is shaped. Three themes are addressed: first, how the dispositions or positions of migrant chaplains as visitors or guests are produced in the negotiation of nationally infected religious capital; second, the ways in which migrant chaplains challenge the Catholic Church field a

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28

Methuen, Charlotte. "Leuenberg und die GEKE aus anglikanischer Perspektive." Materialdienst 74, no. 3 (2023): 156–60. http://dx.doi.org/10.1515/mdki-2023-0028.

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Zusammenfassung Die Leuenberger Konkordie wird im Kontext anglikanischer ökumenischer Abkommen, insbesondere in Europa, betrachtet. Anglikaner haben mit mehreren GEKE-Mitgliedskirchen ähnliche Vereinbarungen wie Leuenberg getroffen, die allerdings keine Kirchengemeinschaft begründen und keine Austauschbarkeit der Ämter ermöglichen. Die Gemeinsame Erklärung von Porvoo konnte aufgrund einer Einigung über das Bischofsamt die Kirchgemeinschaft erreichen. Auch die Vereinbarung zwischen der Church of Ireland und der Methodist Church in Ireland führte zur Kirchengemeinschaft.

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29

Davey, Michael. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 18, no. 1 (2015): 93–94. http://dx.doi.org/10.1017/s0956618x15000927.

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This year's General Synod, the first meeting of the triennium, was held in the now familiar surroundings of the City Hotel, Armagh. Over the past few years there has been a heavy emphasis on finance in the legislative programme, principally with regard to pensions. This year there was one Pensions Bill. It merely formalised the arrangements governing the separate Defined Contributions Schemes that have operated for Northern Ireland and the Republic of Ireland since 2013. The Bill duly passed.

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30

Little, Patrick. "Discord in Drogheda: a window on Irish Church–State relations in the sixteen–forties*." Historical Research 75, no. 189 (2002): 355–62. http://dx.doi.org/10.1111/1468-2281.00154.

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Abstract This article explores a dispute between the clergy and choir of St. Peter's church, Drogheda, in November 1645. At first sight this seems little more than a local row over pay and conditions, but the dispute also sheds light on relations between the town and its royalist governors, the difficulty of the marquess of Ormond's political position in a crucial period, and the collaboration between Ormond and the primate of Ireland, Archbishop Ussher. It also reveals much about the condition of the Church of Ireland outside the Irish capital in a time of uncertainty and upheaval in Church a

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31

Brannon, Nick. "The role of the Environment and Heritage Service in Northern Ireland archaeology." Antiquity 76, no. 292 (2002): 493–97. http://dx.doi.org/10.1017/s0003598x00090608.

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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 e

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32

Munro, C. R. "Does Scotland Have an Established Church?" Ecclesiastical Law Journal 4, no. 20 (1997): 639–45. http://dx.doi.org/10.1017/s0956618x00002775.

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Whatever may be thought about the question of the possible disestablishment of the Church of England, there is one premise which the protagonists do not dispute. Nobody doubts that the Church of England is established. Well informed persons also know that, as one aspect of struggling with ‘the Irish question’ in the nineteenth century, the union of the Churches of England and Ireland was dissolved, and the Church disestablished, so far as the island of Ireland was concerned, by the Irish Church Act 1869. Besides, there was disestablishment for the territory of Wales and Monmouthshire by the We

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33

Ganiel, Gladys. "Ireland Is Post-Catholic, But Religion Still Matters." Current History 124, no. 860 (2025): 89–94. https://doi.org/10.1525/curh.2025.124.860.89.

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While the Irish religious landscape is “post-Catholic,” religion still matters on both sides of the border. Declining religious influence is explained through the lens of the church abuse crisis, while also considering factors like economic growth, increased religious pluralism, societal liberalization, and the end of the Troubles in Northern Ireland. The latter remains less secularized than the Republic of Ireland, as confirmed by higher levels of religiosity and closer church–government relations during the COVID-19 pandemic. Though relations within Northern Ireland and between the Irish and

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34

Turner, Cate. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 23, no. 2 (2021): 217–19. http://dx.doi.org/10.1017/s0956618x21000119.

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Like so much else, this year's Synod was very different from what had been planned. As the Church of Ireland marks 150 years since disestablishment, this last Synod of the current triennium was to be held in May in Croke Park, the home of the Gaelic Athletic Association and a politically significant venue. Instead, pursuant to section 30 of the Civil Law and Criminal Law (Miscellaneous Provisions Act) 2020, which provides for the validity of remote meetings of an unincorporated body, notice was given that an ordinary meeting of the General Synod would be held by electronic communication techno

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35

Kantowicz, Edward R., and Marvin R. O'Connell. "John Ireland and the American Catholic Church." Journal of American History 76, no. 3 (1989): 938. http://dx.doi.org/10.2307/2936487.

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36

Turner, Cate. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 24, no. 2 (2022): 246–47. http://dx.doi.org/10.1017/s0956618x22000096.

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The Church of Ireland Synod took place from Thursday 30 September to Saturday 1 October, meeting again by electronic communication technology. Being the first meeting of the triennium, it was for many their first experience of General Synod; yet the online format was a more familiar medium than it had been at the last meeting held in December 2020.

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37

O'Toole, James M., and Marvin R. O'Connell. "John Ireland and the American Catholic Church." New England Quarterly 62, no. 3 (1989): 461. http://dx.doi.org/10.2307/365791.

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38

Wadden, Patrick. "Church, Apostle and People in Early Ireland." Medieval Worlds medieval worlds, Volume 5. 2017 (2017): 143–69. http://dx.doi.org/10.1553/medievalworlds_no5_2017s143.

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39

Carey, Patrick W., and Marvin R. O'Connell. "John Ireland and the American Catholic Church." American Historical Review 95, no. 4 (1990): 1297. http://dx.doi.org/10.2307/2163695.

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40

CASEY, James. "Church and State in Ireland in 1996." European Journal for Church and State Research - Revue européenne des relations Églises-État 4 (January 1, 1997): 23–28. http://dx.doi.org/10.2143/ejcs.4.0.2002830.

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41

CASEY, James. "Church and State in Ireland in 1997." European Journal for Church and State Research - Revue européenne des relations Églises-État 5 (January 1, 1998): 23–27. http://dx.doi.org/10.2143/ejcs.5.0.2002805.

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CASEY, James. "Church and State in Ireland in 1998." European Journal for Church and State Research - Revue européenne des relations Églises-État 6 (January 1, 1999): 59–63. http://dx.doi.org/10.2143/ejcs.6.0.2002778.

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43

CASEY, James. "State and Church in Ireland in 1999." European Journal for Church and State Research - Revue européenne des relations Églises-État 7 (January 1, 2000): 91–95. http://dx.doi.org/10.2143/ejcs.7.0.565574.

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44

CASEY, J. "Church and State in Ireland in 2000." European Journal for Church and State Research - Revue européenne des relations Églises-État 8 (January 1, 2001): 91–94. http://dx.doi.org/10.2143/ejcs.8.0.505012.

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45

CASEY J. "Church and State in Ireland in 2000." European Journal for Church and State ResearchRevue europ?enne des relations ?glises-?tat 8, no. 1 (2005): 91–94. http://dx.doi.org/10.2143/ejcs.8.1.505012.

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46

CASEY, J. "Church and State in Ireland in 2001." European Journal for Church and State Research - Revue européenne des relations Églises-État 9 (January 1, 2002): 15–16. http://dx.doi.org/10.2143/ejcs.9.0.505208.

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CASEY J. "Church and State in Ireland in 2001." European Journal for Church and State ResearchRevue europ?enne des relations ?glises-?tat 9, no. 1 (2005): 15–16. http://dx.doi.org/10.2143/ejcs.9.1.505208.

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48

McKevitt, Gerald, and Marvin R. O'Connell. "John Ireland and the American Catholic Church." Western Historical Quarterly 20, no. 4 (1989): 458. http://dx.doi.org/10.2307/969502.

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49

McDonagh, Enda. "Church and State: The Case of Ireland." New Blackfriars 70, no. 830 (1989): 401–7. http://dx.doi.org/10.1111/j.1741-2005.1989.tb05139.x.

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50

Boyle, Elizabeth. "Book review: Church and Settlement in Ireland." Irish Economic and Social History 47, no. 1 (2020): 141–44. http://dx.doi.org/10.1177/0332489320969995h.

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