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Catholic Education

Of the grievances from which the Irish Catholic laity suffered, they appear to have felt none more acutely than the difficulty, under the existing laws, of obtaining a liberal education for their sons. During the reign of Elizabeth, this had also been complained of, but now that the English authority had extended itself over the whole island, the state of the case had become worse. Investigations were made, and schoolmasters who had not conformed to the State religion were ordered to close their schools, however efficient these might be. It is certain that, in this as in other matters, evasions were often practised with success.

 

The great schools which had long existed in many of the principal towns, as Waterford, Limerick, Galway and Kilkenny, continued to flourish. To what extent they were ” reformed ” it is °ften difficult to say ; certainly, amongst the men trained in them during the later sixteenth and the earlier seventeenth centuries, were found many steadfast champions of Catholicity. In these schools the classical languages, and especially Latin, were the chief subjects of instruction but, in several, Irish, the native tongue, was also cultivated.

The Ecclesiastical Jurisdiction of the Queen

Ofcourse, the efforts of the Queen were not acknowledged in Rome, and the Pope himself made appointments to Sees, when vacancies occurred owing to either death or ” removals for heresy.” The position of Papal bishops was a very dangerous one, as Elizabeth regarded them as most serious obstacles to the success of her religious policy. Large rewards were offered for their apprehension, and, when captured, they were imprisoned, for years or for life, often in dark and filthy dungeons into which the light of day never penetrated.

Nor was the Irish Catholic Church without its martyrs during Elizabeth’s reign and that of her successor. Several prelates and a great many of the clergy suffered death for their faith. The execution of Dermot O’Hurley, Archbishop of Cashel, in 1584, was accompanied by circumstances of great atrocity. His feet, enclosed in metal boots partly filled with oil and butter, were ” toasted ” in a fire, till the flesh fell from the bones. He was afterwards hanged. Bishop Patrick O’Hely of Mayo was also tortured on the rack, before being put to death (1578). Laymen and women who gave shelter to bishops or priests were often punished

by imprisonment.

The Beginning of Plantation Policy

A sympathetic and kindly treatment of the Irish people, who had adhered so strongly to the Catholic faith, might well have been expected of the Catholic Queen. No trace of this appears, however, in her policy. The distinction between the Celtic and the Anglo-Irish Churches was to be maintained. Priests were “to be well chosen and sent out of England ” to fill the Irish livings. When Dowdall, the Primate, desired leave of the Queen to pronounce ecclesiastical censures against ” the wild Irish,” who resisted the authority of the Crown, the permission was accorded.

The restoration to his native land of the long-exiled Gerald of Kildare, and of the chief O’Connor Faily are the only two gracious acts for which Ireland has to thank Mary Tudor. That her religious persecutions did not extend across the Channel was no merit of hers. In Ireland there were no Protestants to persecute. The Irish Catholics, always friends of toleration, gave help and shelter to many of those  who had fled from England to escape the religious tyranny that prevailed there.

Of all the evils and miseries which afflicted Ireland during the sixteenth and seventeenth centuries, none certainly caused suffering so widespread or produced results so evil as what is called ” the Plantation Policy.” It was during Mary’s reign that this policy may be said to have begun.

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