This is offered as the mere germ of a suggestion. I am familiar with the arguments that may be brought against it. For the most part they can be urged with equal effect against the whole system of interference with that freedom of contract which prevails in England and Scotland, but which, as I have pointed out, has already been destroyed in Ireland. What I claim is that there must be a means of defeating such a conspiracy to make the law inoperative as that practised—to the grave detriment of Irish tenants' interests—by the omnipresent agencies of the National League, ever since the Unionist party set itself to solve the agrarian sources of Irish discontent.
Birmingham, August 14th.
No. 61.—CLERICAL DOMINATION AND ITS CONSEQUENCES.[ToC]
hose who play at bowls must expect rubbers. The Roman priesthood of Ireland having assumed the manipulation of Irish politics, have laid themselves open to mundane criticism. Said Mr. Gladstone:—"It is the peculiarity of Roman theology that by thrusting itself into the temporal domain, it naturally, and even necessarily, comes to be a frequent theme of political discussion." Priestly pretensions to authority are without limit. The Catholic clergy of Ireland claim the right to coerce the laity in political matters, themselves remaining exempt from public criticism. They also claim to be exempt from civil jurisdiction, and to have the right of overruling the law of the land, with every moral obligation, when clashing with the interests of the Church. They distinctly teach that every political question is a question of morals, and that to vote against the priest's instructions is a deadly sin. Such being a few of the claims advanced by the Irish priesthood, let us see on what rests the hope of these extraordinary demands being recognised. A.M. Sullivan, a Roman Catholic Nationalist M.P., says:—"Of all Catholic nations or countries in the world—the Tyrol alone excepted—Ireland is perhaps the most Papal, the most ultramontane. In Ireland religious conviction—what may be called active Catholicism—marks the population, enters into their daily life and thought and action. The churches are crowded as well by men as by women, and in every sacrament and ceremony of their religion participation is extensive and earnest. Reverence for the sacerdotal character is so deep and strong as to be called superstition by observers who belong to a different faith; and devotion to the Pope, attachment to the Roman See, is probably more intense in Ireland than in any other part of the habitable globe, the Leonine city itself not excluded." In other words, the Irish are more Roman than the Romans themselves. Here we have on the one hand the claims of the Romish priesthood, and on the other the disposition of the Irish people. But as the alleged claims will to the majority of Englishmen appear monstrous and incredible, it becomes necessary to prove that these claims are actually made.
The fall of Parnell brought the clergy into striking prominence. The powerful personality of the Irish leader, his great popularity, and his determination to rule alone, had to some extent forced the Church into the background. Parnell once removed, the Church at once aimed at undivided rule, directing all her energies to this end mercilessly and without scruple. Her instruments were worthy of the work. The modern Irish priest is usually low-bred, vulgar, and ignorant. The priest of Lever's novels, brimming over with animal spirits, full of bonhomie, sparkling with wit and abounding with jovial good-nature, is nowhere to be found. The men of the olden time were educated in France, and by rubbing against the cultured professors of Douai or Saint Omer, had acquired a polish, a breadth of view, a savoir faire, denied to the illiterate hordes of Maynooth. The olden priest was loyal, just as cultured Irishmen who have travelled, whether in America, England, or elsewhere, are loyal and averse to Home Rule. The modern priest, usually the son of an Irishman such as visits England at harvest time, brought up amidst squalor and filth, is in full sympathy with the limited ideas of the peasantry among whom he was reared. The conversation of his parents and associates would relate to the burden of the Saxon yoke, and his surroundings would perpetually re-echo the stories of Ireland's wrongs and woes. Any literature he might absorb would be a priest-written history of Ireland, with the rebel doggerel of 1798 and the more seductive sedition of later years. At Maynooth he meets a crowd of students like himself, crammed to the throat with his own prejudices, viewing everything from the same standpoint. He returns to the people a full blown ecclesiastic, saturated with a sense of his own importance and the absolute supremacy of the Church he represents; knowing nothing of mankind outside his own narrow sphere, profoundly ignorant of the world's political systems, and intensely inimical to England. Average Keltic priests fully bear out the description furnished by a loyal priest of Donegal, who, on alluding to their social status and Maynooth course, said:—"They are merely shaved labourers, stall-fed for three years."
As to their exceptional claims. The attitude of omniscience and omnipotence has often been crudely stated by the Catholic hierarchy. Archbishop Walsh, of Dublin, has declared that there is no dividing line between religion and politics. Dr. Walsh has also laid down the dictum that, "As priests and independent of all human organisations, we have an inalienable and indisputable right to guide our people in every proceeding where the interests of Catholics as well as the interests of Irish nationality are involved." This prelate rescinded the wholesome rule enforced by his predecessors, forbidding the clergy to take part in political demonstrations. He went further. He ordered that at all political conventions an ex-officio vote should be given to the priests. It is in view of this fact that the Unionists of Ireland not unreasonably declare that under a Home Rule Bill the Roman Catholic clergy would become endowed with civil privileges which would make them absolute rulers of Ireland. It may be urged that Bishop Walsh is discredited at Rome, and that therefore his utterances may be somewhat discounted. But what of the new Irish Cardinal, Archbishop Logue, of Armagh? He agrees with Dr. Walsh, and with reference to the Parnellite split, thus delivers himself:—"We are face to face with a grave disobedience to ecclesiastical authority! The doctrines of the present day are calculated to wean the people from the priests' advice, to separate the priests from the people, and to let the people use their own judgment!" Surely nothing could be clearer or more uncompromising than this. Bishop Nulty, alluding to the refusal of Mr. Redmond's political party to accept without question the political commands of the Church, thus hinted at the consequences to recalcitrant Papists:—"It is exclusively through us that the clean and holy oblation of the mass is offered daily for the living and the dead on the thousands of altars throughout our country. It is through our ministry that the poor penitent gets forgiveness of his sins in the Sacrament of Penance. The dying Parnellite will hardly dare to face the justice of his creator till he has been prepared and anointed by us for the last awful struggle and for the terrible judgment that will immediately follow it." This threat of eternal damnation was eagerly taken up and re-echoed by the inferior clergy. Father Patrick O'Connell speaking from the altar at Ballinabrackey said that no Parnellite could receive the sacrament worthily, and warned all parents against allowing their sons or daughters to attend a Parnellite meeting, as it was not a merely political matter, but a matter of their holy religion. In his sermon he referred to a meeting of the political party favoured by the Church, and said that every man, woman, and child must be present. All must assemble at the chapel, and all must be in time to walk in procession to the place of meeting. He would be there with Father McLoughlin, and the pair would go round to see who was absent. All absentees must let him know the reason why, and if the reason did not satisfy him he would meet them in the highways and in the byways, at the Communion rails, and would "set fire to their heels and toes." He would make it hot for them. There would be no compromise. All voters against clerical instruction he denounced as "infidels and heretics." Mr. Edward Weir, who was suspected of having opinions of his own, was denounced in Castlejordan Chapel as a 'Pigotted Guardian.' He was a member of the Poor Law Board. He was threatened to be 'met at the communion rails,' by which he understood that the sacrament would be refused to him. Two nights afterwards the hedge around his house was set on fire, and fire was placed on the gate in front of it. This was a gentle hint that the people were backing the priest, and that unless he complied his house might be next destroyed. When Mr. Michael Saurin, J.P., a member of the Ballinabrackey congregation, went to vote, the door of the booth was crammed to keep him out. The crowd booed and shouted at him, and he was spat upon. The priests were present in force. Nicholas Cooney was also spat upon, and so was his brother, both on their clothes and in their faces. Father Woods was looking on. Matthew Brogan, who was also thought to be against clerical dictation, was refused admission to mass; and not only poor Matthew himself, but his son, daughter-in-law, her children, and two friends who were suspected of sympathy. The woman insisted on entering the chapel, when one of the crowd of true believers "near cut the hand off her." Michael Kenny and Peter Fagan were served with the same sauce by these enthusiastic preachers of the Onward March to Freedom, poor Fagan exhibiting the touching devotion of the Irish peasantry by kneeling outside during the whole of the service. Englishmen do not realise what these refusals mean to Irish Catholics. They constitute the cruellest and most effective coercion possible. To be refused the sacraments, to be turned away from the door of his chapel, is to the Irish peasant a turning away from the gates of Paradise, a denial of the Kingdom of Heaven, a condemnation to everlasting torment, to say nothing of the accompanying odium in which he is held by his neighbours and associates, and the ever present dread of boycotting. Thomas Brogan dare not leave the polling-booth for his life, until Mr. Carew took him on his car. He had been threatened by the priest, who drew a circle round him with a walking stick, to show that he was cut off from his fellows, and that contamination must be feared. Patrick Hogan, whose views were not in accordance with those of the priest, was afraid to vote. He went to the booth, but feared to proceed. Thomas Dunn was more plucky, but his temerity resulted in a cut face and a black eye for his wife at the hands of a patriot named James Mitchell. Father McEntee tore down a party flag belonging to the station-master of Drumree, a Parnellite, and jumped on it, in a towering rage, saying that the owner must follow the instructions of the Bishop. He then threw the flag into a field. Father Crinnion, of Batterstown, standing in his vestments at the altar, called out the names of all persons supposed to be disaffected to the clerical cause, and ordered them to meet him in the vestry after mass. He asked for their votes, and showed a ballot paper. He had previously read in chapel the opinion of Bishop Nulty, quoted above. Father Tynan told Patrick King that unless he voted "straight" he would not receive the sacraments on his deathbed. The same priest told John Cowley, of Kilcavan, that unless he voted for the right candidate he would be expelled from the Church, and would be deprived of Christian burial when he died. Cases of this kind might be multiplied ad infinitum. Father Shaw, of Longwood, accentuated the horrible condition of the party who refused to vote under his orders by asking his congregation to pray for them. Father Cassidy sailed on the same tack, and besides thanked God that the "wrong 'uns" were so few. Father Fay, of Cool, said (between the Gospels) that his political opponents should be "treated like wild beasts," and that he would never forget the men who voted against his orders. Thomas Darby was canvassed by his priest, who, on finding that his parishioner was pledged the other way, curtly said, "Then you'll go to hell," to which Darby replied that he would at any rate have a few companions. James Guerin has no confidence in the secrecy of illiterate voting, for after voting in the presence of a priest he had to jump a wall and hide in a wood to escape the vengeance of the people. When he came out, at ten o'clock at night, he was stoned. Father O'Donnell, presumably in the interests of peace, advised his congregation to take their sticks to a certain meeting, and promised to be there with his own faithful blackthorn. The peasant Fagan, who said his prayers outside the chapel, was burned in effigy, but priestly displeasure was not satisfied until his cowshed, with a cart and harness were also destroyed by fire. To have independent opinions costs something substantial in Ireland. The aspirations of a People and the Onward March to Freedom are not kept up for nothing. The patriots are not afraid of their trouble. They will not spoil the Union of Hearts for want of a little incendiarism. Now and then, but very seldom, the priests meet their match. They presume on their spiritual immunity. The priest who refused to leave a house into which he had intruded was threatened by Colonel Dopping with expulsion. "Dare to touch my consecrated body," said the "shaved labourer." "Your consecrated body be hanged!" said the Colonel, and out went Father McFadden. Father Fay, of Summerhill, said in a sermon delivered at Dangan:—"You must not look upon me as a mere man! The priest is the ambassador of Jesus Christ, and not like other ambassadors either. He carries his Lord and master about with him, and when the priest is with the people, Almighty God is with them!" Father Fagan, of Kildalkey, was so vexed with the refusal of John Murtagh to vote according to clerical instructions that he said:—"May the landlords come and hunt the whole of ye to hell's blazes." Murtagh said, "Ye wish yer neighbour well, Sorr!" The man of God threatened to kick poor Murtagh into the ditch, to which the erring parishioner replied that in that case he would kick the good shepherd like a puppy. "Ah," said Father Fagan, "you ruffian, you'll want me at the Last Day," and refused to hear his wife's confession. The woman was dying, the husband had been for the priest, and on the way to what proved a death-bed, Father Fagan improved the shining hour by trying to nobble a straying vote. The clergy make the most of their opportunities. At Boardmills Father Skelly spread out a ballot paper on the altar at Sunday service. Having described the situation of the names, he pointed out where they were to make the cross. He then went on with the mass. He thought of something else! Some of them, he hinted, were pledged to the other side. They could shout for this candidate, but when they went to vote they must "wink the other eye," as advised by the music-hall song. Colonel Nolan, M.P., when canvasing at Headford, was violently assaulted by a priest, who cut open the Parnellite head with a stout blackthorn. Like a good Catholic, the Colonel would fain have endured this clerical argument; but the police authorities insisted on the matter seeing the light.
Clerical domination and the means by which it is attained are therefore proven by undeniable evidence. The Papal hierarchy and their subordinates are resolved to be supreme. Aut Cæsar, aut nullus. And it is a striking fact that by none is this doctrine so strongly deprecated, so bitterly resented, as by the educated and enlightened portion of Roman Catholic Ireland. Their aspirations are all on the side of toleration, harmony and peaceful progress. They are not only law-abiding, but loyal, and unlike the ignorant clergy and their still more ignorant dupes, are ever ready to join in singing "God Save the Queen." From an English, even a Conservative point of view, the educated Catholics of Ireland, like all classes of English Catholics, are everything that can be desired. But what are they among so many?