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Download Anti-Catholicism in Northern Ireland, 1600–1998: The Mote by John D. Brewer PDF

By John D. Brewer

Anti-Catholicism kinds a part of the dynamics to Northern Ireland's clash and is necessary to the self-defining identification of convinced Protestants. even though, anti-Catholicism is as a lot a sociology procedure as a theological dispute. It used to be given a Scriptural underpinning within the heritage of Protestant-Catholic family members in eire, and wider British-Irish relatives, so that it will strengthen social divisions among the non secular groups and to supply a deterministic trust procedure to justify them. The e-book examines the socio-economic and political strategies 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

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The rationalisation for the violence was explicitly theological. It was all done by the spirit of God and 'it is therefore right that God alone should have the glory' (quoted in Kee, 1995: 46). To the Speaker of the House, Cromwell later explained that his conduct had been a 'righteous judgement of God upon these barbarous wretches who have imbrued their hands in so much innocent blood'. The victims in the 1641 massacre were thus finally avenged, no matter that it involved other victims of a different hue.

The military campaign was bloody. He stormed Drogheda and Wexford and massacred many. By the time his forces arrived in Ulster, towns surrendered but many hundreds were killed in a battle outside Lisburn. Skirmishes continued until 1653, but parliamentary forces had essentially won by Christmas 1649. The slaughter seemed not to be simple anti-Irishness: English Royalists defending the garrison in Drogheda were killed; one elderly gentlemen being beaten to death with his own wooden leg. The agenda was clearly driven by English politics.

The peace treaty signed at Limerick said that Romanists could retain such privileges as they exercised under the Restoration (not much, but better at least than under Cromwell), and those who took an oath recognising William's government could secure their property and possessions. But all this would have been a battle lost to local Protestants, and the Irish Parliament which William called in 1692 objected vociferously and they annulled his provisions, arguing that they would free themselves from the 'yoke of England' rather than pemlit Catholics freedom of worship and property.

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