The consecration is a major ecclesiastical event attended by PresidentÉamon de Valera, who lights the sanctuary candle, and by Cardinal William Conway, Archbishop of Armagh and Primate of All Ireland, who celebrates Mass. Bishop Michael Browne, Bishop of Galway and Kilmacduagh, is accompanied at the altar by four archbishops, underscoring the cathedral’s importance as the mother church of the Diocese of Galway and Kilmacduagh. Thousands of people gather for the blessing, which begins with a procession from the Convent of Mercy to the cathedral’s front entrance.
Galway Cathedral is built on the site of the old city prison, with construction starting in 1958 and completion in 1965. Designed by architect John J. Robinson, it is a striking example of Renaissance Revival architecture, with influences from Romanesque and Gothic styles. Constructed almost entirely of local limestone, it features an octagonal dome 44.2 metres (145 ft.) high, supported by eight pillars each adorned with a mosaic of one of the Beatitudes.
The consecration marks the opening of the cathedral as the last great stone cathedral to be built in Europe. The dedication to Our Lady Assumed into Heaven reflects both Marian devotion and the city’s maritime heritage, while the building itself stands as a testament to Galway’s cultural and religious identity.
In summary, August 15, 1965, is a historic day for Galway, when Cardinal Richard Cushing’s consecration of the new cathedral brings together national and international religious figures, Irish political leadership, and the faithful in a celebration of faith, heritage, and architecture.
The Ursuline Convent, founded in 1820 by BishopJean-Louis Lefebvre de Cheverus, is a Catholic school for girls established to educate the poor. It is built on a 24-acre estate with brick structures, gardens, and a chapel, attracting both Catholic and Protestant students. By the early 1830s, about 50–60 Protestant girls from wealthy families attend, alongside Catholic students.
The riots are sparked by rumors and gossip about a nun, Elizabeth Harrison (Sister Mary St. John), who had left the convent for 24 hours on July 28 to visit a student’s family and then returned. Her decision to leave and return is framed by anti-Catholic sympathizers as evidence of instability or even “insanity,” feeding existing prejudices. These rumors are amplified by the “Know Nothing” nativist movement, which is gaining traction in Massachusetts.
In the early morning hours of August 12, 1834, a Protestant mob—largely poor Yankee laborers hostile to Irish Catholicimmigrants—sack the convent. The nuns and their students flee for their lives, and the convent is set ablaze. The destruction is swift and complete, leaving only the ruins.
The burning reflects deep-seated anti-Catholic sentiment in New England, rooted in colonial-era restrictions on Catholic worship and reinforced by Irish immigration and Protestant revivalism. It foreshadows the more violent nativist uprisings of the 1850s, such as the Know Nothing Party’s later attacks on Catholic institutions.
Those arrested for the outrage are quickly found not guilty and become heroes in Boston. After failed attempts to get the Commonwealth of Massachusetts to pay for the damages, and amid threats of further violence, the nuns eventually move to Canada, driven from the country by bigotry and hate.
The convent is never rebuilt, and the event becomes a symbol of sectarian violence. Survivors and the community face legal and social challenges, and the incident is widely reported in newspapers, fueling further anti-Catholic rhetoric.
In short, the 1834 Charlestown convent burning is both a localized mob attack and a harbinger of the intense anti-Catholic nativism that defines much of antebellum America.
Parry is born c. 1599 in Madyn Dyswy, Amlwch, Anglesey, Wales, the son of Rhys Parry, a merchant of Newry, County Down. The name of his mother is disputed. His siblings are Arthur, Grace and Magdalen. He is educated in Newry. In 1616, he enrolls as a student of Trinity College Dublin (TCD) where he graduates with a BA in 1620. He obtains his MA there in 1623 and a fellowship on November 24, 1624. In 1630 he graduates as a Doctor of Divinity and later becomes Pro-Vice-Chancellor of the college.
In Anglican politics Parry is regarded as a Laudian. In 1627, he is appointed Prebendary of Tipperkevin, a living belonging to St Patrick’s Cathedral, Dublin. In 1630, he is Incumbent of St. Bride’s Church, Dublin, where several of his children are baptised. In 1634, he is made Treasurer of Christ Church Cathedral, Dublin and chaplain to Lancelot Bulkeley, Archbishop of Dublin. In 1635, he is appointed one of the High Commission for Ecclesiastical Causes. In 1636, he is appointed Prebendary of Stagonyl, another living belonging to St Patrick’s Cathedral, Dublin. By patent dated April 28, he is presented to St. Olave’s in Waterford where he is installed on May 11, but is also licensed to hold his other preferments at the same time. In 1640, he resigns from St. Olave’s and is appointed Dean of Lismore, County Waterford. Some of the Deanery lands had been seized by Richard Boyle, 1st Earl of Cork and Parry tries to get them back but fails. His successor as Dean of Lismore is his first cousin, Robert Parry. In 1643, he is Archdeacon of Glendalough, County Wicklow.
On December 29, 1646, King Charles I of England in a letter states he favours Parry for the See of the Diocese of Killaloe, County Clare. On March 20, 1647, a patent is issued confirming his appointment as Bishop of Killaloe and he is consecrated at Christ Church Cathedral, Dublin, on March 28, 1647, by Lancelot Bulkeley, Archbishop of Dublin, assisted by the Bishops of Kildare and Cloyne. However, as this is in the middle of the Irish Rebellion he was unable to travel to his diocese and remains in Dublin, where he resides in Chichester House, St. Stephen’s Street, which later houses the Parliament of Ireland. In the Hearth Money Rolls the house is assessed for eight hearths so is quite large. On July 9, 1647, he signs the petition of the clergy praying to be allowed the use of the Liturgy, then abolished by order of the commissioners under Oliver Cromwell. On account of his good character and the smallness of the revenues of Killaloe, the King permits him to hold his former preferments in commendam.
Parry marries the daughter of John Price and by her has six children, who are John Parry, Bishop of Ossory, Benjamin Parry, Bishop of Ossory, Edward Parry, Robert Parry, Mary Parry who marries John Bulkeley, and Elinor Parry who is a love and correspondent of John Locke and later marries Richard Hawkshaw.
Parry dies in his house in St. Stephen’s Street on July 20, 1650, at the age of 51, after contracting the plague which rages there, and is buried in St. Audoen’s Church, Dublin. His will dated July 17, 1650, is proved in the Prerogative Court, Dublin. Its terms are: (1) his body is to be interred in St. Audeon’s Church near the doors, with his face to the east, where he also desires the body of his wife to be translated, and laid by his side, (2) he gives to his eldest daughter, Mary Parry, alias Bulkeley, a little silver watch, and her mother’s dear-head ring, (3) to his other daughter “Eleynor Parry” other ornaments that belonged to her mother, (4) to his sister “Madelius Evans” five pounds, (5) to other beneficiaries are given legacies out of the fifty pounds due to him by William Usher, (6) to his cousin, Robert Parry, he leaves his lexicon and other books, (7) to his cousin, Richard Parry, he leaves a gold ring, (8) to his cousin, Mary Parry, wife of Richard, he leaves a money legacy, and (9) he appoints his cousin, Robert Parry, as overseer of his will.
Parry writes a book entitled David restored; or an Antidote against the Prosperity of the Wicked, and the Afflictions of the Just, which is a sermon on the seventy-third Psalm. This is afterward published by his son, John Parry at Oxford in 1660. This work contains an engraved portrait of Edward Parry (above).
(Pictured: An engraved portrait by John Dickson of Dr. Edward Parry, Bishop of Killaloe, from a book authored by the bishop entitled “David restored; or an Antidote against the Prosperity of the Wicked, and the Afflictions of the Just”, published at Oxford in 1660.)
Wilson begins his priestly career as a hospital chaplain, where he becomes aware of the systemic neglect and exploitation of women. This experience shapes his later advocacy for marginalized groups. In 1966, he is assigned to St. John’s parish in Ballymurphy, a heavily working class and nationalist area. Confronted with poverty, deprivation, and social neglect, he rejects a purely clerical role and chooses to live among his parishioners, earning deep community trust.
Wilson facilitates grassroots initiatives such as the Springhill Community House and the Conway Education Centre, establishing spaces for alternative education, vocational training, small business incubators, and cultural engagement. These efforts emphasize the empowerment of local communities, adult education, and economic development, drawing inspiration from liberation theology and Worker Priest models.
Wilson’s ministry coincides with some of the most violent years of the Northern Ireland Troubles. He provides support to families affected by violence, offers shelter and practical assistance, and maintains dialogue channels between republican and loyalist communities. He criticizes the Catholic Church for its detachment from the struggles of working class Catholics and refuses to condemn paramilitary groups acting as “alternative police and armies,” reflecting his nuanced approach to community protection and justice. Alongside figures like Fr. Alec Reid, he is instrumental in mediating discussions that contribute toward the peace process.
Wilson’s work earns widespread admiration for his courage, humanity, and commitment to justice. He hosts Mother Teresa in west Belfast, helping to establish charitable outreach in the community. Despite periods of estrangement with his bishop and being barred from celebrating Mass in churches, he continues his ministry at home and through community projects.
Wilson is also a prolific writer, recording diaries, pamphlets, and weekly columns, later commemorated in the documentary “Fr. Des – The Way He Saw It” narrated by Stephen Rea, and in theatre productions celebrating his life. PresidentMichael D. Higgins and countless individuals recognize his significant role in civil rights, education, and peacemaking.
Wilson dies in Belfast on November 5, 2019, at the age of 94, leaving a lasting impact on Belfast and a model for socially committed clergy worldwide. His approach to ministry stands as a testament to living faith in solidarity with marginalized communities, emphasizing education, dialogue, and justice over institutional authority.
The institutions Wilson helps create, notably the Springhill Community House and Conway Mill, continue to support education, enterprise, and community engagement in Belfast, embodying Wilson’s vision of an empowered, inclusive society. His life remains an inspiration for those committed to social justice, peacebuilding, and community-centered ministry.
Wilson is remembered as a priest,educator, community activist, and mediator, whose dedication to the underprivileged and commitment to peace has left an indelible mark on Northern Ireland.
Todd is born in Rathfarnham, on April 23, 1805. He is noted for his efforts to place religious disagreements on a rational historical footing, for his advocacy of a liberal form of Protestantism, and for his endeavours as an educator, librarian, and scholar in Irish history.
Todd is the son of Charles Hawkes Todd, a professor of surgery, and Eliza Bentley, and is the oldest of fifteen children. Noted physician Robert Bentley Todd is among his younger brothers. His father dies a year after he receives a BA from Trinity College Dublin (TCD) in 1825, diminishing his prospects for success. However, he is able to remain at the college by tutoring and editing a church periodical.
Todd obtains a premium in 1829, and two years later is elected Fellow, taking deacon’s orders in the same year. From that time until 1850, when he becomes a Senior Fellow, he is among the most popular tutors in TCD.
Todd takes priest’s orders in 1832. He begins publishing in earnest, including papers on John Wycliffe, church history, and the religious questions of his day. He is Donnellan Lecturer in 1838 and 1839, publishing works related to the Antichrist in which he opposes the views of the more extreme of his co-religionists who apply this term to the Roman Catholicism and the Pope. In 1840 he graduates Doctor of Divinity.
In 1837, Todd is installed Treasurer at St. Patrick’s Cathedral in Dublin and becomes Precentor in 1864. His style of preaching is described as simple and lucid, and his sermons interesting. He co-founds Saint Columba’s College in 1843, a school which promotes the Irish language for those who intend to take orders, as well as promoting the principles of the Church of Ireland.
In 1849, Todd is made Regius Professor of Hebrew at Trinity, and a Senior Fellow the following year. In 1852, he is appointed Librarian, and working alongside John O’Donovan and Eugene O’Curry, he classifies and arranges the collection of manuscripts. When his office receives money, he spends it on the acquisition of manuscripts and rare books, and he deserves much credit for the library’s high ranking as one of the chief libraries of Europe.
Todd’s secular achievements are no less remarkable. In 1840, he co-founds the Irish Archaeological Society and acts as its honorary secretary. He is elected a member of the Royal Irish Academy (RIA) and strives actively to acquire transcripts and accurate accounts of Irish manuscripts from foreign libraries. He is honorary secretary from 1847 to 1855, and president from 1856 to 1861. In 1860, he is given an ad eundem degree at the University of Oxford.
Todd is a notable person among notable people. His work is widely respected and cited. Among his friends and acquaintances are lawyer and poet Sir Samuel Ferguson, Conservative Member of Parliament (MP) and Roman Catholic convert Edwin Wyndham-Quin, fellow historian William Reeves, artist Sir George Petrie, and the Stokes family (physician father William, future lawyer and Celticist son Whitley, and future antiquarian daughter Margaret).
Todd dies at his home in Rathfarnham on June 28, 1869, and is buried in the churchyard of St. Patrick’s Cathedral.
On an 1880 trip through the Colony of Victoria, Gibney is traveling by train between Benalla and Albury when at Glenrowan, he disembarks to offer assistance during the Siege of Glenrowan. Ned Kelly and his gang have been cornered by the police in a local hotel, which the police set afire in order to draw out the remaining bushrangers. Gibney enters the burning building in an attempt to rescue anyone inside, and finds the bodies of gang members Joe Byrne, Dan Kelly and Steve Hart, as well as the mortally wounded hostage Martin Cherry, who he helps retrieve and to whom he gives the last rites. He also tends to the injured Ned Kelly following his capture, hears his confession and gives him the last rites.
In January 1887, Gibney is consecrated as Bishop of Perth. His episcopate is marked by a number of poor investment decisions as the diocese purchases shops, offices, houses, and a hotel in Perth as well as a newspaper, exerting editorial influence by banning the publication of horse racing information, which leads to the paper’s eventual demise. As the diocese’s debts mount, he is forced to resign in May 1910. During his episcopate he is closely involved with the founding of the Beagle BayAboriginal community north of Broome, along with what eventually becomes St. John of God Health Care.
During restoration work in the cathedral from 2003 to 2006, the brick and plaster crypt containing the coffins of Gibney and Bishop Martin Griver are discovered by archaeologists under the floorboards of the cathedral.
Downey’s tenure sees the construction and dedication of the crypt of Liverpool Metropolitan Cathedral, built to a design by Sir Edwin Lutyens, although the Cathedral itself is never completed as he had envisaged. A picture of Lutyens proposed cathedral is printed on postcards sold to raise funds.
In 1929, before the actual construction begins, Downey states, “Hitherto all cathedrals have been dedicated to saints. I hope this one will be dedicated to Christ himself with a great figure surmounted on the cathedral, visible for many a mile out at sea.” He also declares that while the Cathedral will not be medieval and Gothic, neither will it be as modern as the works of Jacob Epstein, a statement somewhat at odds with the design that is finally realised after his death.
Downey dies in Liverpool at the age of 72 on June 16, 1953, having served as Liverpool’s archbishop for twenty-four years. His remains are interred in a crypt at Liverpool Metropolitan Cathedral, Liverpool.
McNamara and Newman are particularly outspoken on the issue of a proposed anti-abortion amendment to the Constitution of Ireland. While other bishops advocate people vote with their conscience in the referendum on the issue, McNamara and Newman instruct Catholics that they have a duty to “vote yes” to the referendum.
In 1984, the Archdiocese of Dublin becomes vacant when Archbishop Ryan is given a senior appointment in the Roman Curia. Ryan is expected to be made a cardinal as a result of the appointment but dies suddenly in office before a consistory can be held. McNamara’s selection to replace the more liberal Ryan in Dublin creates media reports linking his appointment to the ongoing tensions between the papal nuncio in Ireland, Archbishop Gaetano Alibrandi, and the liberal Fine Gael–Labour Partycoalition under Garret FitzGerald. Relations between Alibrandi and the coalition break down, with the government requesting that Alibrandi be removed because of his suspected closeness to Irish republicans in Sinn Féin and to the opposition Fianna Fáil party and in particular its leader, Charles Haughey. Critics accused Alibrandi of engineering McNamara’s appointment in the belief that the outspoken McNamara can help derail the coalition’s liberal policies on divorce and contraception.
McNamara, as expected, takes a far more outspoken stance of issues than had Ryan previously. While the coalition succeeds in liberalising the law on contraception, its efforts to amend the constitution on divorce are defeated.
McNamara’s service in Dublin is short-lived. Already suffering from what proves to be terminal cancer, he dies on April 8, 1987 after a three year battle with the disease, months after the Fine Gael minority government is defeated in the 1987 Irish general election. He is succeeded as archbishop by a university lecturer, Desmond Connell.
In the early 2000s, amid growing scandals within the Catholic Church in Ireland about clerical sex abuse, it is revealed that as archbishop McNamara had sought legal advice as to the Church’s liability arising from such abuse.
Pilkington is born to John Pilkington and Margaret Mary Pilkington (née Torsney), the second of twelve children born to the couple. Only nine of his siblings survive into adulthood. He receives his education at the local Marist Brothers convent school and the Day Trades Preparatory School. Later he is a student at the Department of Agriculture Forestry College in County Wicklow. When the Irish War of Independence begins, the college is closed and he is forced to return to Sligo. He then gains employment with Wehrly Brothers Ltd., a jewelry and watchmaking store in Sligo.
Several notable incidents occur in Pilkington’s military career. On October 25, 1920, at Moneygold, eight miles from Sligo (between Grange and Cliffoney), IRA men led by him ambush a nine-man Royal Irish Constabulary (RIC) patrol, killing four (Sergeant Patrick Perry, Constables Patrick Keown, Patrick Laffey, Patrick Lynch) and wounding two others (Constables Clarke and O’Rourke). In January 1922, he makes clear his opposition to the IRAs General Headquarters (GHQ) support for the Anglo-Irish Treaty. “We intend to cut away from this headquarters, all of you (pointing to the staff and officers of the GHQ) want to build up a Free State Army so you can march in step into the British Empire. Do it openly. We stand by the Republic.” On April 6, 1922, a meeting addressed by Arthur Griffith in Sligo, is proclaimed illegal by Pilkington, who is the local Anti-Treaty IRA divisional commander. His troops take over a number of buildings in the town. Seán Mac Eoin brings Provisional Government troops from Athlone and on the day of the meeting, he is joined by further troops led by J. J. “Ginger” O’Connell. A tense situation ensues but, at the last minute, Pilkington backs down and the meeting goes ahead. On September 4, 1922, an Anti-Treaty IRA unit under Pilkington takes the Dromhaire barracks in County Sligo after the Free State garrison surrenders.
On August 27, 1923, Pilkington runs unsuccessfully in the general election for the 4th Dáil as a Republican candidate, polling 2,089 first preference votes.
Pilkington is a prominent member of the Anti-Treaty IRA for many years, but his most important role as part of the Anti-Treaty IRA comes on April 20, 1923. The Executive of the Anti-Treaty IRA meets in Poulacappal (four miles southwest of Callan and three miles from Mullinahone). Present in addition to Pilkington (who is replacing Liam Lynch) are Frank Aiken, Sean Hyde, Sean Dowling, Bill Quirke, Tom Barry, Tom Ruane (replacing Michael Kilroy), Tom Sullivan (replacing Sean Lehane), Sean McSwiney, Tom Crofts, P. J. Ruttledge and Sean O’Meara (substitute for Séumas Robinson). Frank Aiken is elected Chief-of-Staff and an Army Council of Aiken, Pilkington and Barry is appointed. Aiken proposes that peace should be made with the Pro-Treaty Government on the basis that “the sovereignty of the Irish Nation and the integrity of its territory is inalienable.” This is passed by nine votes to two.
Pilkington becomes a Catholic priest after his foray into politics and due to the disillusionment of the Irish War of Independence. He joins the Redemptorist Order and becomes known as Father William Pilkington CSsR. He serves as a priest in the Archdiocese of Cape Town, South Africa, priest of Monmouthshire, Wales, and retires to Bishop Eton Monastery, Liverpool.
In 1954, Pilkington is guest of honour at a dinner sponsored by Clan na Gael and the IRA Veterans of America in New York City where he says he is returning to the mission fields of Africa, but he remains faithful to the All Ireland Republic. He dies at Bishop Eton Monastery on March 26, 1977, and is buried in Liverpool.
The Catholic Association is the latest in a series of similar associations formed over the previous ten years or so, none of which had prospered. Like the other associations, this new association is composed mainly of the middle class elite: an annual subscription amounting to a guinea, an amount equivalent to what an average farmer would pay for six months’ rent. In 1824, the Catholic Association begins to use the money that it has raised to campaign for Catholic emancipation.
In 1824, the association creates a new category of associate members at the cost of a penny per month, the so-called Catholic Rent. The reasoning behind the creation of this new membership category is to stimulate a swelling in association numbers. This new, cheaper category ensures Catholics from a poorer background can join, and thus the association’s initial class-based entry barriers are removed. The Catholic rent transforms the association and Catholic political advocacy more broadly. In terms of the association, the rent catalyzes a transformation in a number of ways. Firstly, as previously mentioned, it gives the Catholic Association a constant source of money, which enables O’Connell to run a consistent campaign. Secondly, it facilitates easy calculation of total association membership numbers so that O’Connell can say with confidence that he has the support of so many people. This is important as it can be used to apply pressure against the British government. Third, and perhaps most importantly, however, it announces the arrival of mass mobilization politics, being the first such populist movement in Europe. O’Connell decides to add this additional membership level, at a reduced price of a penny a month, deliberately. The benefits are clear. With the membership subscription set at a relatively cheap price, a large number of the peasant and working classes can join. Affordability ensures large numbers. In effect, it becomes a universal Catholic organization that is transparent and populist. The fact that each member contributes financially to the association also ensures that they are more deeply involved in pushing the cause of Catholic emancipation. People want value for their money. Thus, this ensures a cheap method for O’Connell to get the message of Catholic emancipation spread throughout Ireland.
The Catholic Association’s funds are diffused widely in a variety of areas. Some is spent campaigning for Catholic emancipation, defraying the costs of sending petitions to Westminster, and training of priests. Following the 1826 election campaign, funds are used to support the members of the organization who had voted against their landlords. The money is used for those who have been evicted from land by the landlords because of their connection to the Catholic organization or for those who were boycottingabsentee landlord. For the Catholic peasants that are in this situation, the future would be grim as they would be unable to continue the boycott without food and money, and they would be unable to lease land from any landlord as the peasants would be boycotted against in return. The Catholic Association’s funds are used to support these boycotts so that they can continue and live well enough to have enough food to survive.
The Catholic Association is originally aristocratic in its composition, and some of the gentry (such as Richard Lalor Sheil) hold relatively conservative views. However, O’Connell holds an enormous influence over society and largely dictates the policies it pursues. It is radical in nature but also extremely loyal to the Crown in appearance. This had been the strategy of the previous major Catholic group, the Catholic Committee of the 1790s, which achieved major Catholic Relief in 1793.
Since the aims of the Catholic Association are fairly moderate and the organization remains loyal to the monarch, British MPs are conceptually more willing to pass Catholic emancipation. The matter had been discussed in London since the Acts of Union 1800, when Prime MinisterWilliam Pitt and most of his colleagues resign from the cabinet when emancipation is denied by the king. Henry Grattan continues to support the cause, and Catholic emancipation had been passed by the House of Commons previously by a majority of six, but it is rejected in the House of Lords and generally by King George III, who reigns until 1820.
The biggest strength of the Catholic Association is that the Catholic Church helps in the collection of the Catholic rent. Catholic priests also hold sermons in favor of Catholic emancipation. This means that it is easy for the members to pay the Catholic rent, and it will attract more members as the message of Catholic emancipation is being spread throughout Ireland. Sir Robert Peel believes the alliance of the Catholic Association and the Catholic Church is a “powerful combination.”
In 1826, the Catholic Association begins to use its funds to support pro-emancipation MPs in elections. They use their money and manpower to campaign for the candidate to be elected into parliament to pressure the government from within to pass Catholic emancipation.
The turning point comes in 1828, when two factors come into play. The first is that the Catholic Church takes over the collection of the Catholic Rent and effectively the Catholic Association itself. The other is that by 1828, O’Connell’s reputation has increased dramatically. He is an internationally recognized figure and is seen as one of the leading figures in liberal thinking. This successful campaign leads on to, but is distinguished from, his later efforts to end the union with Britain, to increase the franchise, and to end the payment of tithes. His particular talent is to push the emancipation process along in an organized way.
In May 1828, the Sacramental Test Act 1828 repeals the Test Acts 1673 & 1678 against non-AnglicanProtestants. This gives non-Catholic non-conformists greater political freedom and equality in Britain. The repeal has two effects: it gives Catholics hope that a similar act will be passed that will include Catholics; it also alienates Catholics, as they have become the only Christians not to have political freedom and equality.
In May 1828, William Huskisson resigns from the cabinet, and William Vesey-Fitzgerald is chosen as the President of the Board of Trade. According to the law, there is to be a by-election in his constituency of Clare. O’Connell decides to exploit a loophole in the Acts of Union 1800. It requires MPs to take the Oath of Allegiance, but the oath is not required of candidates for election. He stands in the by-election and wins. Since he is a Catholic, he cannot take his seat in parliament. Demand rises to allow him to become an MP for Clare, as it does not have representation.
Sir Robert Peel and Arthur Wellesley, 1st Duke of Wellington, see that if O’Connell is not allowed to take his seat, then there could be a revolution in Ireland. While using non-violent methods, O’Connell hints that he will get more Catholics elected to force the situation. In an emotive speech, he says, “They must crush us or conciliate us.”
Peel decides to change the government’s approach and submits the Roman Catholic Relief Act 1829 in February 1829. The bill is passed. It is a momentous victory for O’Connell and the Catholic middle class, and he becomes known as “the liberator” and the “uncrowned king of Ireland.” However, the simultaneous enactment of the Parliamentary Elections (Ireland) Act 1829 restricts the franchise in the county constituencies in Ireland. The archive of the Catholic Association is housed with the archives of Dublin Diocese in Holy Cross College, Dublin.
(Pictured: “Daniel O’Connell: The Champion of Liberty” poster published in Pennsylvania, 1847)
seamus dubhghaill 