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Catholicism and Protestantism in Ireland
Catholicism and Protestantism in Ireland
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Were De Valera’s personal Catholic views responsible for the religious elements in the Irish Constitution?
Eamon De Valera put much effort into the making of the Irish Constitution. In fact he is said to have “helped to confirm the stable, constitutional direction of the independent Irish state. ” The Constitution is often referred to as “De Valera’s Constitution ” as it was something that he put so much effort and time into. Chubb has said that at times, De Valera seemed to see Catholicism and Irishness as the one and the same. He uses a reference from De Valera’s Patrick’s Day broadcast to demonstrate this; “Since the coming of St. Patrick, fifteen hundred years ago, Ireland has been a Christian and a Catholic nation. All the ruthless attempts made down through the centuries to force her from this allegiance have not shaken her faith. She remains a Catholic nation.”
Did De Valera recognise the Catholic Church had a special place in the eyes of the Irish State because of his own personal conviction? Or was he simply catering for the masses that were the new Irish State?
Fr John Charles McQuaid was a close family friend of Eamon De Valera. He had thought De Valera in school and was a prominent figure in the Catholic education system. These close family ties could suggest that this was De Valera trying to put his own personal stamp on the new constitution. It seems likely that he first became casually involved in the drafting of the constitution in autumn of 1936. It is obvious that De Valera took Dr. McQuaid’s council to be very important, as he is quoted to have said “The parts he approved of then have never been questioned, the parts he disapproved of have been criticised. ” From early in the next year McQuaid was co...
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...e and have a new all-inclusive constitution unlike the one that went before.
Works Cited
Cahill, Edward to De Valera 22 March 1932. Edward Cahill papers, Jesuit Archives, 35 Lower Leeson Street, Dublin 2
Casey, J, Constitutional Law in Ireland (Longon 1987)
Chubb, Basil, The Politics of the Irish Constitution (Dublin 1991)
Farragher, Seán, “Dr McQuaid, Éamon de Valera and the Constitution,” Blackrock College Annual 1987 FIND
Farrell, Brian, Chairman or Chief? – The role of Taoiseach in Irish Government (Dublin 1971)
Keogh, Dermot and McCarthy, Andrew J, The Making of the Irish Constitution 1937: Bunreacht na hÉireann (Cork 2007)
Longford, Earl of and O’Neill, Thomas P, Éamon De Valera (London, 1970)
“DIRECTIVE PRINCIPLES” P150 (PAGE 235 OF KEOGH APPENDIX AND 108 OF ACTUAL BOOK)
Whyte, John, Church and State in Modern Ireland 1923-1979 (Dublin 1980)
Irish American Magazine, Aug.-Sept. 2009. Web. The Web. The Web. 06 May 2014.
“Ireland must be governed in the English interest” as Document 1 states. The Irish and English relationship is one of ethnic superiority over the other and geographical divide. The English feel like it is their duty to make the Irish people like themselves and they believe that their religion is the crux of what makes them inferior and the Irish just want to be left alone. The geographical divide between the nations is the mainly protestant, Ulster, and the Catholic rest of the island as Document 9 suggests. This has caused many disputes because of the fact that Irish Nationalists want the whole island unified.
Tithe Applotment Books for Northern Ireland, ca. 1822—1937. Ireland: Land Commission. Parish of Dromore, Tyrone. FHL microfilm 258456.
Meagher, Timothy. “The Columbia Guide to Irish American History.” Columbia University Press- New York, 2005
"Sinn-ne Fianna Fail", the first line of the Irish National Anthem loosely translates "soldiers are we/whose lives are pledged to Ireland" , served as Eamon de Valera's focus throughout his life. Born on October 14th, 1882 in New York City's New York Nursery and Child's Hospital to Catherine (Kate) Coll and Vivion Juan de Valera of 61 East 41st Street, Manhattan. Eamon's mother Kate emigrated from the small town of Knockmore, inside County Limerick, and his father was born in Spain. The couple married on September 19th, 1881 in Greenville's St. Patrick' Church. Two and half years after Eamon's birth, Vivion's death forced Kate to send her young son back to Ireland in the company of her brother Ned Coll. Kate's mother, Elizabeth Coll, raised Eamon in the same small community that had nurtured his mother. De Valera's preliminary education included eight years at the National School followed by two years at Christian Brothers School in Charlesville during which he earned a scholarship to finance his further education at Blackrock College in Dublin and University College, Blackrock. Upon completion of his education, de Valera began his career as a mathematics professor. In 1908, de Valera began to pursue proficiency in the Irish language by joining the Central Branch of the Gaelic League, an organization "trying to rebuild Irish nationalism through teaching its members about the native Gaelic language and its culture". Tim Pat Coogan summed up de Valera's decision stating "everything else of importance which followed flowed from that decision: his marriage, involvement in revolution and later, his political career. Eamon met his wife, Sinead Flanagan a schoolteacher fou...
O'Connor, Thomas H. The Boston Irish: A Political History. Boston, MA. Northeastern University Press, 1995.
A V Dicey, Introduction to the Study of the Law of the Constitution (10th ed 1964) 40.
Ireland has a very conflicted history. Just when that history may seem to take a turn for the better, it seems that there is always another event to keep the trend of depression ongoing. The separation of the Protestant and Catholic Church would be the center of these events. However, the two different groups could potentially work together for the betterment of the nation. Through an analysis of why Protestants and Catholics split in the first place, disadvantages that Catholics would face in the coming years and also how these disadvantages were lifted, an argument will be developed in that there is perhaps the chance that they may end up working together in the future for the betterment of Ireland. Although these two groups would fight over the countless decades, they need to join into one entity if they wish to see a better future for Ireland.
Ronsley, Joseph, ed., Myth and Reality in Irish Literature, Wilfrid Laurier University Press, Canada, 1977
Eamon de Valera, although born in New York City, in the United States of America, devoted his life to help the people of Ireland. As he once said it, “If I wish to know what the Irish want, I look into my own heart.” De Valera loved Ireland and its people with a deep and lasting passion. It was he, probably more than any other person in their history, who helped that country win freedom from British rule and then shaped its history well into the twentieth century.
Religion in James Joyce's Dubliners Religion was an integral part of Ireland during the modernist period, tightly woven into the social fabric of its citizens. The Catholic Church was a longstanding tradition of Ireland. In the modernist spirit of breaking away from forces that inhibited growth, the church stood as one of the principal barriers. This is because the Catholic faith acted as the governing force of its people, as portrayed in James Joyce’s Dubliners. In a period when Ireland was trying to legitimize their political system, religious affiliations further disillusioned the political process. The governing body of a people needs to provide a behavioral framework, through its constitution, and a legal process to make delegations on issues of equity and fairness. When religion dominates the government that is in tact, it subjects its citizens to their religious doctrines. In terms of Catholicism in Ireland, this meant that social progress and cultural revolutions were in terms of what the church would allow. The modernist realized that this is what paralyzed the Irish society of the times. In the stories of Dubliners the legal system is replaced by the institute of religion, and it is the presence and social context of the Catholic Church which prevents the Irish community from advancement. ...
Tovey, H and Share, P. (2002). Sociology of Ireland. 2nd ed. Dublin: Gill & Macmillen.
McCann et al. Belfast: Institute of Irish Studies, 1994, 95-109).
Pollen, John Hungerford. "The Jesuits During the Interim (1773-1814)." The Catholic Encyclopedia. Vol. 14. New York: Robert Appleton Company, 1912. 23 Mar. 2014 .
Bainvel, Jean. The New Catholic Encyclopedia. New York City: Robert Appleton Company, 1912. http://www.newadvent.org/cathen/15006b.htm (accessed September 23, 2011).