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This paper charts the development of one of Ireland's first comprehensive schools located in Carraroe in County Galway. Through a systematic, historical analysis of Department of Education and diocesan correspondence, this article provides a unique insight into how official policy was reconciled at ground level. The analysis exposes the ambiguity of previous studies surrounding the role of the church hierarchy in educational reform during the 1960s and seeks to clearly identify key personnel involved in consolidating policy concerning the comprehensive school scheme. Underpinning this narrative, is the deliberate exclusion, by both church and state, of local school authorities from policy decision-making regarding the comprehensive school in Carraroe. In particular, this paper illustrates how a paradigm shift in Department of Education negotiation tactics provided the government with an effective means for introducing new educational policy measures in the future.

This paper makes a novel and important contribution to scholarship by developing and presenting a set of concepts and questions for those researching student voice in Ireland to consider and explore in their studies, and specifically in relation to classroom practice at post-primary level. Here, a distinction is drawn between consultations that take place inside classrooms between students and teachers and consultations that take place between management and students and cognisance is paid to school patronage, school socio-economic context, and the career stage of teachers and positions in the school hierarchy. This paper ultimately offers a heuristic device as a starting point for future research on student voice in Irish post-primary schools and sets out to bring about more critical thinking regarding how student voice plays out vis-à-vis classroom practice.

This study reports on findings from an online survey which was carried out in Ireland, in May-June 2019, as part of the Adult Religious Education and Faith Development (AREFD) research project being conducted at the "Mater Dei Centre for Catholic Education," Dublin City University. Data provided by 738 respondents to the survey are reported upon in this paper. The three areas focused on are the profile of the respondents, the content areas and skills in religious education and faith development they said they would like to engage with, and the forms and modes of delivery they preferred. The key findings point to the importance of identity, influence, and language, the broad and diverse interests expressed by participants, and the preferences they indicated for blended learning, evening engagement during the week, and local discussion groups. The findings of the study will be beneficial to those involved in developing new and creative approaches to adult religious education and faith development.

In the years either side of Federation in 1901, Australia's Irish Catholics balanced two often contradictory impulses: their determination to retain their cultural and religious links with Ireland in the face of an often unsympathetic Protestant majority, and the desire to become 'good' Australians in order to make 'a go' of their lives in the new land. This paper explores how this process played out at St Joseph's Nudgee College, a Christian Brothers' day and boarding school in Brisbane, the capital of the Australian state of Queensland, and how sport played a central role in satisfying both imperatives. This discussion will be framed by the intersection of the social/political/economic context of Queensland during the period 1891-1914. It will focus on the educational context in which the Irish Christian Brothers operated as they struggled to make the College a bastion of Irish Catholicism and a vehicle for the socio-economic advancement of their community.

The moral and practical regulation of sexuality and associated risk has been in some ways traditionally bound by Catholic religious doctrine in the Republic of Ireland. Over the last century, however, the emergence of professional social work as a state risk management strategy around sexuality is evident. This tallies with the disrepute of the Church following high-profile abuse scandals and publicized tragedies tied to institutional segregation. This paper presents theoretically informed critical commentary, through uptake of the Foucauldian notion of discourse. It concludes that critique of the regulation of sexuality, should be qualified on three counts. Firstly, tensions between Catholicism and social work remain. Secondly, wariness towards the operation of power is requisite. Thirdly, both that which is said, and unsaid, enlightens present debates. [ABSTRACT FROM AUTHOR]

Recent studies of Anglicanism during the "long" eighteenth century have illuminated the fundamental role played by sermons, both as evangelistic and political tools. Virtually no scholarly attention, however, has been devoted to the preaching and publication of recantation sermons in post-Restoration England and Ireland. By exploring these sermons, this paper highlights the changing ways in which former Catholic and Dissenting clergymen represented their experiences of conversion. Also, by analyzing the reception of these sermons, it elucidates popular perceptions of clerical converts. Finally, by exploring discussions of "popery" in these sermons, it illuminates the paradoxical nature of anti-Catholicism during this period. [ABSTRACT FROM AUTHOR]

Dwight Lyman Moody (1837–1899) established the blueprint for modern evangelical revivalism. He targeted a broad audience and so avoided contentious points of theology and local political issues. The result was that how Moody was interpreted by those who heard him is often more revealing than the content of his addresses. Moody's three evangelistic campaigns in southern Ireland (1874, 1882–1883, 1892) offer a suggestive case study of how his brand of modern revivalism was accepted and challenged in a particular context. His first tour was significant because it was the first time he had worked in a location with a Catholic majority; his second and third missions took place against a background of political unrest associated with the growing demand for Irish "Home Rule". This article examines the effect of Moody's brand of modern revivalism on unity amongst southern Ireland's protestant minority. It also investigates the impact of Moody's missions on Catholic Ireland, and the extent to which he was able to transcend religio‐political divisions. It demonstrates that Moody promoted evangelical unity yet generated friendly criticism as well as opposition from Protestants, and that the efforts to convert Catholic Ireland that he stimulated provoked a variety of responses that ranged from tolerance to outright hostility. [ABSTRACT FROM AUTHOR]