By John D. Brewer
Anti-Catholicism varieties a part of the dynamics to Northern Ireland's clash and is important to the self-defining id of definite Protestants. even though, anti-Catholicism is as a lot a sociology approach as a theological dispute. It used to be given a Scriptural underpinning within the background of Protestant-Catholic kinfolk in eire, and wider British-Irish relatives, with the intention to strengthen social divisions among the spiritual groups and to provide a deterministic trust procedure to justify them. The publication examines the socio-economic and political procedures that experience ended in theology getting used in social closure and stratification among the 17th century and the current day.
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Extra resources for Anti-Catholicism in Northern Ireland, 1600–1998: The Mote and the Beam
This fissure also came to Ireland (on the Scottish background to these theological disputes in Ireland, see Stewart, 1977: 96-9). The covenanting societies which formed in Ireland during the eighteenth century made explicit their loyalty to the seventeenthcentury covenants, both in their theological antipathy to Catholicism and political loyalty to the old Constitution. For example, applicants to membership were asked if they abjured Popery and Prelacy, if they supported the extirpation of Catholicism, recognised the sinfulness of the present constitution and government, and wished for the Reformation of Ireland (see Loughridge, 1984: 136-8).
In fact, as third-and fourth-generation English and Scots planters became increasingly Irish in identity - Irish enough in the early eighteenth century to assert their wish for legislative independence from England and to be thoroughly anti-English - religion remained the sole marker of the original ditlerentiation between settler and native. Anti-Catholicism was ensured a continued social role 34 Anti-Catholicism as a Sociological Process because Catholics remained a political problem - at least in Europe if not in Ireland any more; Catholicism posed a threat as the embodiment of the anti Christ and the Whore of Babylon, and Protestant ascendancy needed to be legally established and further secured.
Both distinguished Ulster from Munster. The former O'Neill rebels and soldiers, with Ulster as their stronghold, disappeared into the hills and forests of the province after o 'Neill's defeat and exile, harassing settlers as robbers, thieves and murderers. Ulster was as much like Virginia in the hostility facing the settlers. Fear of attack was heavy. Sir Thomas Philips warned the English government in 1628, for example, that the bands of dispossessed bandits would have no hesitation in killing planters: 'it is fered that they will rise upon a sudden and cutt the throts of the poor dispersed Brittish' (quoted in Bardon, 1992: 132).
Anti-Catholicism in Northern Ireland, 1600–1998: The Mote and the Beam by John D. Brewer