The lived experience of Irish diocesan priests. A qualitative study of clerical identity, obedience and celibacy.

The main aim of this thesis is to document and explore the lived experience of Irish diocesan priests and former priests, in order to explore the reality of diocesan priesthood in contemporary Ireland, and to investigate how, if at all, diocesan priesthood has changed in Ireland during the past fifty years. It sought to do this by interrogating the stories of thirty-three diocesan priests and former priests, and by placing their individual stories within the broader context of Irish society and the Catholic Church, during the fifty-year period, 1962–2012. The research focused on three core areas of priesthood – identity, obedience, and celibacy – and it addressed the following questions. First, how do Irish diocesan priests understand their priesthood and how has this understanding changed over time, if at all? I will argue that three paradigms of priesthood co-exist in the contemporary Irish Church, and that each of these models corresponds with a distinct period in contemporary Irish Church history. I will also demonstrate the existence of underlying similarities in the cultural practice of priesthood that transcend the different generations of priests. Second, how do Irish diocesan priests negotiate their priesthood within a large and complex institution? My study suggests that Irish diocesan priests are typically loyal and obedient. However, they are not necessarily subservient. Third, how do Irish diocesan priests understand and experience celibacy in their day-to-day lives? My study demonstrates that celibacy is typically understood and experienced along a continuum, ranging from total acceptance to total rejection, with most priests somewhere in between. Fourth, I will argue that while priests are experiencing many difficulties in their lives, there is insufficient evidence from the present study to indicate they are experiencing a crisis.

Representations of Catholicism in selected works by Colm Tóibín

The aim of this thesis is to provide an original and extensive study of Colm Tóibín as the “secular revisionist who acknowledges Catholicism as an enduring element of Irish society” (Ryan, Ireland and Scotland 251). Tóibín is uniquely placed to interpret many aspects of Ireland in the latter half of the twentieth century and I will argue that intertwined with his revisionism of Irish history is a reimagining of Ireland and Catholicism in fictive terms. An extensive amount of material from Tóibín’s time as a journalist and travel writer will feature in my research because it validates my argument concerning his prolonged engagement with Catholicism. Similarly, a broad range of Tóibín’s prose will be studied because it affords opportunities for an exploration of a literary Catholic oeuvre in his fiction. Therefore, I am emphasizing that a crucial linkage of Catholicism is identifiable throughout Tóibín’s diverse canon of work. However, I will argue that divergences of attitude and mode can be found in how Tóibín depicts Catholicism in his journalism and fiction. My argument identifies Tóibín’s recurrent journalistic questioning of the Church���s teaching and leadership but I classify a benignity towards Catholicism in his travel writing and fiction. Overall, Tóibín’s fiction merits significant status in this thesis because of the representations of Catholicism in the work of a writer who has been short-listed three times for The Booker Prize.

Report on Archaeological Investigations Conducted at the St. Mary's Site (18AP45), 107 Duke of Gloucester Street, Annapolis, Maryland, 1987-1990

In celebration of the 250th anniversary of the birth of Charles Carroll of Carrollton, Archaeology in Annapolis was invited to excavate the Carroll House and garden on 107 Duke of Gloucester Street in Annapolis, Maryland. The site, named the St. Mary's Site (18AP45) for the Catholic church on the property, is currently owned by the Redemptorists, a Roman Catholic congregation of priests and brothers who have occupied the site since 1852. Prior to the Redemptorists' tenure, the site was owned by the Carroll family from 1701-1852 and is perhaps best known as the home of Charles Carroll of Carrollton (1737-1832), signer of the Declaration of Independence. Excavations at the site were conducted during four consecutive summer seasons from 1987-1990. The investigation focused on three research questions. The first line of inquiry were questions surrounding the dating, architectural configuration, and artifact deposits of the "frame house," a structure adjoining the west wall of the brick Carroll House via a "passage" and later a three story addition. The frame house was partially demolished in the mid-nineteenth century but the construction was thought to pre-date the brick portion of the house. The second research question was spurred by documentary research which indicated that the property might have been the location of Proctor's Tavern, a late 17th-century tavern which served as the meeting place of the Maryland Provincial Assembly. Archaeological testing hoped to determine its location and, if found, investigate Annapolis' early Euro-American occupation. The third research question focused on the landscape of the site as it was shaped by its occupants over the past three hundred years. The research questions included investigating the stratigraphy, geometry, and architectural and planting features of Charles Carroll of Carrollton's terraced garden built during the 1770s, and investigating the changes to the landscape made by the Redemptorists in the nineteenth and twentieth centuries. While no structural evidence associated with Proctor’s Tavern was uncovered during limited excavations along Spa Creek, the historic shore of Spa Creek was identified, buried beneath deep fill deposits laid down during construction of the Carroll Garden. Features and deposits associated with this period likely remain intact in a waterlogged environment along the southeastern sea wall at the St. Mary’s Site. Evidence of extensive earth moving by Carroll is present in the garden and was identified during excavation and coring. This strongly suggests that the garden landscape visible at the St. Mary’s Site is the intact Carroll Garden, which survives beneath contemporary and late nineteenth century strata. The extant surviving garden should be considered highly sensitive to ground-disturbing activities, and is also highly significant considering demonstrable associations with the Carroll family. Other garden-related features were also discovered, including planting holes, and a brick pavilion or parapet located along Spa Creek to the south of the site. The Duke of Gloucester Street wall was shown to be associated with the Carroll occupation of the site. Finally, intensive archaeological research was directed at the vicinity of a frame house constructed and occupied by the Carrolls to the east of the existing brick house, which was replaced by the Redemptorists in the nineteenth century with a greenhouse. These superimposed buildings were documented in detail and remain highly significant features at the St. Mary’s Site.

An Inconvenient Truth: Barriers to Truth Recovery in the Aftermath of Institutional Child Abuse in Ireland

Contemporary settled democracies, including the United States, England and Wales and Ireland, have witnessed a string of high profile cases of institutional child abuse in both church and state settings. Set against the broader literature on transitional justice, this analysis argues that there are significant barriers to truth recovery within the particular context of historical institutional abuse by the clergy in the Republic of Ireland. In the main, I argue that the frameworks of the inquiries and commissions into historical institutional child abuse are not conducive to truth recovery or the search for justice in dealing with the legacy of an abusive past. It is the church-state relationship which makes the Irish situation noteworthy and unique. The Catholic Church and child care institutions are especially self-protective, secretive and closed by nature and strongly discourage the drawing of attention to any deficiencies in organisational procedures. The nature of the public inquiry process also means that there is often a rather linear focus on accountability and apportioning blame. Collectively, such difficulties inhibit fuller systemic investigation of the veracity of what actually happened and, in turn, meaningful modification of child care policies. The article concludes by offering some thoughts on implications for transitional justice discourses more broadly as well as the residual issues for Ireland and other settled democracies in terms of moving on from the legacy of institutional child abuse.

Getting Away With It:Corruption, Moral Indignation and the Limits of Legal Accountability

In this paper we address the idea of ‘legal but corrupt’ through a discussion of two cases: abuse scandals in the Irish Catholic Church and the financial services industry in the wake of the Global Financial Crisis. We identify two important dynamics that generated the scandals: that they were driven by strong and stable groups existing within a peculiar kind of ‘accountability space’ that we describe as ‘monastic’ and that those groups persisted with tacit or explicit support from the state. ‘Legal but corrupt’ is, we argue, a matter of insider incomprehension sustained by the ceding of sovereignty over some aspect of social or economic life.

Transforming Post-Catholic Ireland: Religious Practice in Late Modernity

Transforming Post-Catholic Ireland is the first major book to explore the dynamic religious landscape of contemporary Ireland, north and south, and to analyse the island’s religious transition. It confirms that the Catholic Church���s long-standing ‘monopoly’ has well and truly disintegrated, replaced by a mixed, post-Catholic religious ‘market’ featuring new and growing expressions of Protestantism, as well as other religions. It describes how people of faith are developing ‘extra-institutional’ expressions of religion, keeping their faith alive outside or in addition to the institutional Catholic Church.

Drawing on island-wide surveys of clergy and laypeople, as well as more than 100 interviews, this book describes how people of faith are engaging with key issues such as increased diversity, reconciliation to overcome the island’s sectarian past, and ecumenism. It argues that extra-institutional religion is especially well-suited to address these and other issues due to its freedom and flexibility when compared to traditional religious institutions. It describes how those who practice extra-institutional religion have experienced personal transformation, and analyses the extent that they have contributed to wider religious, social, and political change. On an island where religion has caused much pain, from clerical sexual abuse scandals, to sectarian violence, to a frosty reception for some immigrants, those who practice their faith outside traditional religious institutions may hold the key to transforming post-Catholic Ireland into a more reconciled society.

Civil defence pedagogies and narratives of democracy: disaster education in Germany

‘Disaster education’ is a fledgling area of study in lifelong education. Many countries educate their populations for disasters, to mitigate potential damage and loss of life, as well as contribute to national security. In this paper, which draws on interview data from the German Federal Office for Civil Defence and Disaster Assistance and the Federal Agency for Technical Relief, archival research, analysis of websites and promotional materials as well as relevant academic literature, I examine disaster education and preparedness for national emergencies in Germany. I argue that it is not generally extended to the general public, rather confined to trained experts, decentralised, localised and exclusive. Theorising disaster education as a ‘civil defence pedagogy’ (Preston, 2008), a type of public pedagogy, which contributes to shaping narratives of national identity, I argue that it is unlikely that Germany will develop a more inclusive, universal, formalised, nor high-profile campaign in disaster education in the foreseeable future. This, I suggest, is due to narratives of the German democratic nation state as secure, federal, peaceful and unified, which originated at the founding of West Germany in 1949, and continue to shape contemporary political narratives.

Second Welland Canal - Book 3, Survey Map 21 - Village of Port Colborne

Survey map of the Second Welland Canal created by the Welland Canal Company showing the areas in and around Port Colborne. Identified structures associated with the Canal include Lighthouse, Pier Light, Old Lock House, Collector's Office, Harbour Master's House, Canal Boundary, Back Ditch, Reserved Back Ditch, Basin, Light-Keeper's House and Ferry Recess. The surveyors' measurements and notes can be seen in red and black ink and pencil. Local area landmarks and businesses are also identified and include Gordon's Woodyard, Welland Rail Road, Welland Railway Elevator and Proposed Elevator, W.R.R. Flour Shed, Roman Catholic Church, School House, Sandhills, Lake Erie, and the High Water Mark. Streets running parallel to Canal include King St., West St., East St., Queen St., Hamilton St., and the Road Allowance are labelled. Streets running perpendicular to Canal include Kent St., Victoria St., Adelaide St., SugarLoaf St., George St., Alexandrina St., William St., Fort Erie St., Lake Rd., and New Road to Dutch Settlement are also labelled. Property owners and leasers as well as buildings on lots are also idenitified and noted as follows: Adams estate, J. Towhig, J.C. Kerr, Mrs. Hill, S. Cooke, Mrs. Yocum, W.T. Cooke, P. Wintermute, J. Shickluna, William Cooke, J. McChesney, John Beatty, W. Robertson, John Gordon, T. Armstrong, John Harper, George Keefer, Estate of James Black, Thomas Park, N. Higgins, S. Hopkins, and L.G. Cartier. Map of the Village of Port Colborne. Being Lot No. 27 and part of Lot No. 28 in the 1st Con. Township of HUMBERSTONE. Scale 2 Chs. per Inch. land shaded in RED Owned by DEPT. Do. Do. BLUE Sold to the COUNTY of WELLAND

Le cardinal Paul Grégoire et l'Église de Montréal (1968-1990)

L’historiographie récente du catholicisme québécois a passé pratiquement sous silence la vie et l’épiscopat de Mgr Paul Grégoire, archevêque de Montréal de 1968 à 1990. Pourtant, son épiscopat s’est déployé pendant une période cruciale de l’histoire du Québec et de l’Église catholique. Lorsque Mgr Grégoire devient archevêque de Montréal en avril 1968, le Québec vit encore sa Révolution tranquille, une période qui a vu l’éclosion au Québec de mentalités et moeurs nouvelles à l’enseigne du rejet du passé, sous l’impulsion d’une sécularisation et d’une déchristianisation déferlantes. De son côté, l’Église catholique vit son propre renouveau identitaire, fruit des travaux du Concile Vatican II, terminé depuis décembre 1965. C’est au confluent de ces deux renouveaux identitaires que l’épiscopat de Mgr Grégoire va prendre forme. L’archevêque de Montréal devra faire face à de nombreux défis inédits sur les fronts externes et internes. Ad extra, il devra prendre acte des défis d’une nouvelle donne sociale extrêmement défavorable à son Église, notamment sur le flanc de la confessionnalité du système d’éducation. Ad intra, il devra implanter les réformes conciliaires dans son diocèse, non sans avoir à affronter plusieurs résistances et incompréhensions, dont certaines deviendront des crises remettant en question la qualité de son leadership comme archevêque de Montréal. Au moment de sa retraite en mars 1990, Monsieur le cardinal Grégoire aura vu l’Église catholique perdre la majeure partie de son influence morale et spirituelle sur la société montréalaise et québécoise. Même si sa personnalité ne l’avait pas desservi dans ses efforts pour imprimer à l’Église de Montréal son orientation doctrinale, sa discipline et son style, on voit mal comment il aurait pu contrer significativement une évolution toute-puissante dans sa globalité. C’est ce que révèle le bilan de son épiscopat.

José Antonio Gómez’s Ynvitatorio, Himno y 8 Responsorios : historical context and music analysis of a manuscript ; José Antonio Gómez y Olguín, Ynvitatorio, Himno y 8 Responsorios, orchestral score

La version intégrale de cette thèse est disponible uniquement pour consultation individuelle à la Bibliothèque de musique de l’Université de Montréal (www.bib.umontreal.ca/MU).

«Tu ne tueras plus!» : une étude du processus de «recivilisation» de la société ouest-allemande d’après les catéchismes catholiques (1945-1970)

Chez les historiens qui se sont consacrés à l’étude de l’Allemagne contemporaine, plusieurs considèrent qu’en perpétrant un crime aussi barbare que la Shoah, le Troisième Reich a provoqué une « rupture de civilisation » (Zivilisationsbruch) au sein de l’histoire occidentale. En règle générale, ces spécialistes ont réfléchi sur le sens ainsi que sur les implications historiques et philosophiques de cet événement pour le monde contemporain. Peu d’entre eux, toutefois, se sont intéressés au pendant de cette « rupture de civilisation » : le processus de « recivilisation » qui a été à l’œuvre dans la société ouest-allemande au cours des premières décennies d’après-guerre. Caractérisé par le rejet de la violence et du militarisme, par la restauration des normes élémentaires de la civilité ainsi que par l’importance croissante accordée à des valeurs telles que la démocratie et le respect des droits de la personne, ce processus permet en grande partie d’expliquer comment, en à peine deux décennies, les Allemands de l’Ouest ont réussi à édifier un État stable et démocratique sur les ruines d’une dictature génocidaire. En étudiant la présentation du Décalogue dans les catéchismes catholiques, ce mémoire cherche à déterminer le rôle attribué aux prescriptions morales de nature religieuse dans le processus de « recivilisation » de la société ouest-allemande. Il se propose de montrer qu’au cours des années 1950 et 1960, les catéchismes catholiques publiés en RFA ont présenté de plus en plus d’indices d’une volonté que l’on pourrait qualifier de « recivilisatrice ». Ces indices ont surtout pris la forme d’une attention grandissante aux questions relatives à la guerre et à la paix, d’un assouplissement dans la présentation de l’autorité parentale et de l’adoption d’une conception de l’autorité civile fondée désormais sur l’accomplissement de devoirs civiques plutôt que sur l’obéissance aux supérieurs hiérarchiques.

Écoles catholiques et diversité religieuse en classe : cas du Collège catholique Père Aupiais de Cotonou en République du Bénin

Résumé La diversité religieuse est un fait bien attesté aujourd’hui en République du Bénin. Chrétiens, Musulmans, adeptes des religions traditionnelles et ceux d'autres spiritualités se côtoient autant dans la sphère publique que privée sur le territoire béninois. N’épargnant donc aucun domaine de la société béninoise, cette diversité s'exprime également dans les milieux scolaires notamment dans les écoles privées catholiques du pays. La volonté du diocèse de Cotonou d'ouvrir les portes de ses écoles à tous les enfants sans distinction de religions ni d'ethnies, entraine de facto l'épineux problème de la gestion de la diversité religieuse et du pluralisme dans ses institutions confessionnelles. Sensible à cette problématique en milieu scolaire auprès des jeunes, le cas du collège catholique Père Aupiais nous intéresse pour son approche du cours de religion dispensé aux élèves du premier cycle. Le présent travail dans une démarche praxéologique, observe, analyse et interprète un cours confessionnel de religion donné en classe de 5è secondaire dans ledit collège. Cette interprétation s’appuie sur des référents théoriques que sont le Magistère de l'Église, un texte biblique, l’approche pédagogique de Philippe Meirieu, la théologie dialogale de Richard Bergeron, l’apport de certains responsables d'écoles privées confessionnelles québécoises. Ces derniers constituent des éléments importants dans notre intervention dans le contexte de ce travail. Il s’agit en définitive de proposer quelques recommandations pour la mise en place d'un cours d'enseignement moral et religieux favorisant le « vivre ensemble ». L’intérêt de ce travail est de susciter le débat sur la gestion de la diversité et du pluralisme en milieu scolaire catholique béninois.

De episcopis Hispaniarum : agents of continuity in the long fifth century

En année 408 après J.-C., l’Espagne, malgré sa position péninsulaire à la fin de l’Europe, était intégrée à une culture pan-Méditerranéenne qui s’étendait du Portugal jusqu’à la Syrie. Trois décennies n’étaient pas encore passées depuis l’instauration du Christianisme comme religion de l’état romain et l’Eglise Catholique était en pleine croissance. L’année suivante, l’Espagne entra sur une voie de transformation irrémédiable alors que les païens, avec leurs langues barbares Germaniques franchirent les Pyrénées portant la guerre et la misère aux Hispano-Romains et fondant leurs royaumes là où auparavant gouvernait l’état romain. Dans le désarroi du Ve siècle, les évêques Catholiques luttèrent pour imposer leur dominance dans les communautés et dans les coeurs des pieux. À la lumière des progrès dans l’archéologie et la qualité des éditions critiques de nos sources littéraires est venu le moment d’identifier les évêques ibériques avec une attention aux conditions régionales. Ce mémoire caractérise les évêques de l’Espagne et du Portugal et démontre les épreuves auxquelles ils firent face comme intermédiaires entre indigènes et envahisseurs, comme évangélistes parmi les païens, persécuteurs des apostates et gardiens de la romanitas à la fin du monde Antique.

Finding Spaces for Urban Food Production – Matching Spatial and Stakeholder Analysis with Urban Agriculture Approaches in the Urban Renewal Area of Dortmund-Hörde, Germany

Using the case of an economically declined neighbourhood in the post-industrial German Ruhr Area (sometimes characterized as Germany’s “Rust Belt”), we analyse, describe and conclude how urban agriculture can be used as a catalyst to stimulate and support urban renewal and regeneration, especially from a socio-cultural perspective. Using the methodological framework of participatory action research, and linking bottom-up and top-down planning approaches, a project path was developed to include the population affected and foster individual responsibility for their district, as well as to strengthen inhabitants and stakeholder groups in a permanent collective stewardship for the individual forms of urban agriculture developed and implemented. On a more abstract level, the research carried out can be characterized as a form of action research with an intended transgression of the boundaries between research, planning, design, and implementation. We conclude that by synchronously combining those four domains with intense feedback loops, synergies for the academic knowledge on the potential performance of urban agriculture in terms of sustainable development, as well as the benefits for the case-study area and the interests of individual urban gardeners can be achieved.

cultural field of the seventeenth century in Spain and New Granada

The article aims to make visible some nuances of the 17TH century in Spain and the New Granada with emphasis on articulations and tensions that made up this cultural and social space through the analysis of the letrados and its position in the Hispanic cultural field of the 16th and 17TH centuries. This article also discusses the traditional thesis about the cultural isolation and obscurantism in the American colonies before the eighteenth century through the analysis of the circulation of books and knowledge between mainland Spain and its colonies, and the heterogeneous character of the lawyers that affect the symbolic monopoly of the Catholic Church.