Project MUSE®: Studies: An Irish Quarterly Review - Latest Articles
https://muse.jhu.edu/journal/799
Project MUSE®: Latest articles in Studies: An Irish Quarterly Review.daily12026-05-11T00:00:00-05:00text/htmlen-USVol. 106 (2017) through current issueLatest Articles: Studies: An Irish Quarterly ReviewTWOProject MUSE®Studies: An Irish Quarterly Review2565-65700039-3495Latest articles in Studies: An Irish Quarterly Review. Feed provided by Project MUSE®'Handling the Fruits of Apartheid': The Workers, the Diplomats, and the Catholic Connection
https://muse.jhu.edu/article/988657
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South African exile Nimrod Sejake told Dunnes Stores workers that 'South Africa is like a pint of Guinness: a small number of whites on top and all the black people underneath.' In 1984, Dunnes Stores workers had followed Mary Manning's lead when she refused to process two South African grapefruit through the checkout. The Dunnes Stores strike is one of the events of Irish resistance to apartheid that stands out in collective memory.Irish solidarity with anti-apartheid resistance consisted in awareness-raising actions initiated by individuals, unions, and government ministers at home. It also involved Irish diplomatic efforts at the United Nations and the European Economic Community. Those channels of solidarity
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmall'Handling the Fruits of Apartheid': The Workers, the Diplomats, and the Catholic Connection2026-04-28text/htmlen-US'Handling the Fruits of Apartheid': The Workers, the Diplomats, and the Catholic Connection2026-04-282026TWOProject MUSE®485432026-05-11T00:00:00-05:002026-04-28Doing Justice in the World: Recognising the Contribution of Women
https://muse.jhu.edu/article/988658
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The documents of General Congregation 32 (GC32), issued by the Society of Jesus in 1975, signalled a transition in how the Jesuits understood their mission to serve the faith and promote justice in the world. This document captured 'the signs of the times' and articulated the Society's commitment to social justice. In issuing the document, the Society sought to not only name injustice but also identify pathways towards a more just world. It is a rich document, at times reflecting the optimism of the era, but also deeply rooted in reality; the complexities of social sin are laid bare but not at the expense of offering a hopeful vision for a future inspired by the Gospel.Perhaps unsurprisingly, women do not feature
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallDoing Justice in the World: Recognising the Contribution of Women2026-04-28text/htmlen-USDoing Justice in the World: Recognising the Contribution of Women2026-04-282026TWOProject MUSE®555092026-05-11T00:00:00-05:002026-04-28Dublin's Stained Glass: A Guide to the Finest Twentieth-Century Windows by David Caron (review)
https://muse.jhu.edu/article/988659
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Ireland may be exceptional as a European country in not having any extant medieval stained glass, but the remarkable Irish stained-glass revival of the twentieth century could easily be described as its golden age. It produced major works of great beauty and vitality that rivalled what was being produced elsewhere in Europe. Dublin was the undoubted epicentre. Nearly every Irish stained-glass artist trained or worked in the city, and it was home to many of the most prestigious studios and firms. While Nicola Gordon Bowe's two magisterial biographies of Ireland's leading stained glass artists Harry Clarke (1989) and Wilhelmina Geddes (2015) as well as Ruth Sheehy and David Caron's more recent studies of Richard King
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallDublin's Stained Glass: A Guide to the Finest Twentieth-Century Windows by David Caron (review)2026-04-28text/htmlen-USDublin's Stained Glass: A Guide to the Finest Twentieth-Century Windows by David Caron (review)2026-04-282026TWOProject MUSE®81472026-05-11T00:00:00-05:002026-04-28Editorial
https://muse.jhu.edu/article/988660
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D'ou parlez-vous? Where do you speak from? Or, more idiomatically, where are you coming from? Richard Kearney often recalls that Paul Ricoeur would open his seminars in 1970s Paris with precisely this question.1 It goes to the core of hermeneutics. What in your history – your formation, your conditions of life, your experience – has shaped your horizon of understanding? Every view is a view from somewhere.We are historical beings through and through. The past has shaped our present world, and we remain indebted to it; yet the present world raises new questions that confront the assumptions and meanings inherited from the past. This is Hans-Georg Gadamer's 'fusion of horizons':2 the historically formed horizon we
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallEditorial2026-04-28text/htmlen-USEditorial2026-04-282026TWOProject MUSE®195812026-05-11T00:00:00-05:002026-04-28Faith, Justice, and Sexual Abuse in the Catholic Church: Time for Serious Reflection on the Potential of Restorative Justice
https://muse.jhu.edu/article/988661
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When I wrote my first book, Child Sexual Abuse and the Catholic Church: Gender, Power and Organisational Culture,1 I offered a multi-layered analysis of the problem based on extensive clinical experience, a strong body of research, and deep personal reflection.2 I was concerned about cruelty and about institutional and personal hypocrisy, preaching water while drinking wine, and I had seen much of this in relation to abuse in the Catholic Church3 and indeed in other organisational contexts in which abuses had occurred. I suggested that child sexual abuse in the Catholic Church could best be understood as a multi-layered, multifaceted problem that needed to be addressed in all its complexity. At the time, there was
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallFaith, Justice, and Sexual Abuse in the Catholic Church: Time for Serious Reflection on the Potential of Restorative Justice2026-04-28text/htmlen-USFaith, Justice, and Sexual Abuse in the Catholic Church: Time for Serious Reflection on the Potential of Restorative Justice2026-04-282026TWOProject MUSE®669802026-05-11T00:00:00-05:002026-04-28Foreword: Faithful Justice Today
https://muse.jhu.edu/article/988662
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The papers that follow are the fruit of a symposium in November 2025 on 'Faithful Justice Today: A Renewed Call to Action', hosted by the Jesuit Centre for Faith and Justice (JCFJ) and the Loyola Institute, Trinity College Dublin. The intention was to commemorate the fiftieth anniversary of the Jesuits' thirty-second general congregation (GC32), which defined the mission of the Society of Jesus as the 'promotion of faith, of which the promotion of justice is an absolute requirement' (Decree 4). The symposium was an opportunity to reflect upon this commitment and also upon its legacy – inspiring but also difficult and even divisive – since 1975. The interest shown indicates that the justice imperative, for all its
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallForeword: Faithful Justice Today2026-04-28text/htmlen-USForeword: Faithful Justice Today2026-04-282026TWOProject MUSE®68572026-05-11T00:00:00-05:002026-04-28Four Poems
https://muse.jhu.edu/article/988663
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For Moya CannonPliny the Elder, 23–79Pliny the Elder, 23–79For J. J. O'Connor, d. 22 Sept
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallFour Poems2026-04-28text/htmlen-USFour Poems2026-04-282026TWOProject MUSE®130562026-05-11T00:00:00-05:002026-04-28Intégrisme: The Origins of Modern Catholic Integralism
https://muse.jhu.edu/article/988664
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In this article, we investigate the history of the Roman Catholic Church's response to the new order created in the wake of the French Revolution (1789), namely intégrisme (modern political-Catholicism). This reactionary heterodoxy took hold of the institutional Church during the nineteenth and the first quarter of the twentieth century. While traces of intégrisme still persist, the post-Vatican II Church left this heterodoxy behind.However, we are currently being assailed by a new, though distinct and quite complex, multifaceted iteration: 'integralism'. This contemporary version is evident at present among the anti-liberal, new political-religious right in both the US and Europe. But to appreciate this new
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallIntégrisme: The Origins of Modern Catholic Integralism2026-04-28text/htmlen-USIntégrisme: The Origins of Modern Catholic Integralism2026-04-282026TWOProject MUSE®528082026-05-11T00:00:00-05:002026-04-28My Catholic School and the Jesuit Brother Vicente Cañas
https://muse.jhu.edu/article/988665
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The loss of religious practice seems to be a key feature of Ireland today.1 A recent report in the Guardian, however, has noted that bible sales in England and Wales have increased by 134% since 2019. The sales figure for 2025 is £6.3m sales, signalling perhaps a new interest among young people in some kind of spirituality. On the other hand, according to the 2022 census, the percentage of the Irish population registered as having no religion increased to 14% of the population. Since November 2025, Irish parents of school-going children are being surveyed about the kind of school they want for their children, and it is likely that votes to retain a religious ethos will decrease from the current headline figure of
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallMy Catholic School and the Jesuit Brother Vicente Cañas2026-04-28text/htmlen-USMy Catholic School and the Jesuit Brother Vicente Cañas2026-04-282026TWOProject MUSE®218662026-05-11T00:00:00-05:002026-04-28Political Theology and the Renewed Summons to Justice
https://muse.jhu.edu/article/988666
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In the meeting between King David and the prophet Nathan (2 Samuel 12), the king is brought to account for his atrocious behaviour in bringing about the death of Uriah the Hittite and appropriating his wife. In this paradigm case of truth speaking creatively to power, Nathan tells the story of a rich man's theft from his poor neighbour. David 'burns with anger' toward the perpetrator, only to be admonished – 'You are the man!' – since this is exactly how he has behaved. David acknowledges Nathan's prophetic authority, and that he has sinned against the Lord.The dilemma today: How does one 'speak truth to power' in an era of post-truth?I will approach this dilemma in three steps. First, in the spirit of Ignatian
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallPolitical Theology and the Renewed Summons to Justice2026-04-28text/htmlen-USPolitical Theology and the Renewed Summons to Justice2026-04-282026TWOProject MUSE®378172026-05-11T00:00:00-05:002026-04-28Regulation and a Fair Society
https://muse.jhu.edu/article/988667
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Economics examines the allocation of scarce resources and, in a policy context, pursues efficiency, equity, and administrative ease/feasibility. This article examines regulatory policy, focusing particular attention on equity or fairness. We provide an overview of different types of regulatory policies, raising and to some extent addressing some contemporary policy debates. The economic approach can help to highlight the most likely impacts of different regulatory policies, which in turn can help us to evaluate the trade-offs associated with these policies according to different policy objectives, such as efficiency and/or fairness. Yet economics cannot in general tell us what the optimal regulation is for a
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallRegulation and a Fair Society2026-04-28text/htmlen-USRegulation and a Fair Society2026-04-282026TWOProject MUSE®230122026-05-11T00:00:00-05:002026-04-28The Cross and the Olive Tree: Cultivating Palestinian Theology amid Gaza by John S. Munayer and Samuel S. Munayer (review)
https://muse.jhu.edu/article/988668
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Palestinian theology, like all theology formulated at the margins, reminds Christians that God cares deeply about all God's children and in a special way for those suffering the scourges of discrimination and oppression, violence and destruction. Palestinian theology not only confronts and challenges theological discourse that legitimates the dispossession of the Palestinian people, but also spiritually nurtures Palestinian life in the face of the forces seeking to uproot and destroy it. Following noted Christian Palestinian thinkers, like Catholic emeritus Latin patriarch Michel Sabbah and Fr Rafiq Khoury, Anglican priest Naim Ateek, Lutheran pastors Mitri Raheb and Munther Isaac and others, a new generation makes
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallThe Cross and the Olive Tree: Cultivating Palestinian Theology amid Gaza by John S. Munayer and Samuel S. Munayer (review)2026-04-28text/htmlen-USThe Cross and the Olive Tree: Cultivating Palestinian Theology amid Gaza by John S. Munayer and Samuel S. Munayer (review)2026-04-282026TWOProject MUSE®72302026-05-11T00:00:00-05:002026-04-28The Empire of Climate: A History of an Idea by David N. Livingstone (review)
https://muse.jhu.edu/article/988669
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The title of this intriguing book is taken from a quote by the eighteenth century French philosophe Montesquieu, who wrote in 1748 that the 'empire of the climate is the first, the most powerful of all empires', leading to his censure by the religious authorities of the time. David Livingstone, professor emeritus of geography and intellectual history at Queen's University Belfast, writes that this empire 'has continued to extend its influence over more and more regions of human life and culture'. And, he adds ominously, 'it seeks to maintain its imperial rule into the indefinite future.' Central to the author's concerns as he examines the hold that the idea of climate has had over a wide range of academic
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallThe Empire of Climate: A History of an Idea by David N. Livingstone (review)2026-04-28text/htmlen-USThe Empire of Climate: A History of an Idea by David N. Livingstone (review)2026-04-282026TWOProject MUSE®124652026-05-11T00:00:00-05:002026-04-28The Faith That Does Justice in Partnership: Creative Fidelity in Company
https://muse.jhu.edu/article/988670
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In this paper, I seek to address how today the faith that does justice is one approached in partnership. That revolutionary claim within Decree 4 – that the promotion of justice is an absolute requirement1 of the service of the Christian faith – demands to be interpreted today in terms of cooperative action.I am going to make three mini arguments in this paper. First, I am going to show how Decree 4 already envisioned partnership as intrinsic to mission. Secondly, I am going to suggest that partnership must be open to going beyond the Christian Churches towards all people of goodwill, even towards the state. And finally, I want to suggest that authentic partnership requires discernment because not everyone who
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallThe Faith That Does Justice in Partnership: Creative Fidelity in Company2026-04-28text/htmlen-USThe Faith That Does Justice in Partnership: Creative Fidelity in Company2026-04-282026TWOProject MUSE®422832026-05-11T00:00:00-05:002026-04-28The Place of Environmental Care for Enacting the Faith That Does Justice
https://muse.jhu.edu/article/988671
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The two parts of the world that I situate myself in have recently battled significantly stormy weather. The extreme weather is a consequence of the escalating climate crisis. In Sri Lanka, Cyclone Ditwah caused landslides and immense flooding. Following along via family chat groups or in the news, one would see images of trees uprooted, their roots lying bare and broken, of animals running for their lives, of beaches strewn with litter. There was the implicit understanding that under the floodwaters and the mud were probably the bodies of the dead, both human and non-human. A few months previously, in the north-east of Scotland, wind and rain whipped through our little village, houses shuddered and the sea launched
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallThe Place of Environmental Care for Enacting the Faith That Does Justice2026-04-28text/htmlen-USThe Place of Environmental Care for Enacting the Faith That Does Justice2026-04-282026TWOProject MUSE®577472026-05-11T00:00:00-05:002026-04-28The Struggle for Justice and Synodality
https://muse.jhu.edu/article/988672
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The fiftieth anniversary of Decree 4 of the Jesuits' thirty-second general congregation (1974–5) (GC32) is an opportunity to both commemorate this significant milestone and to engage with related contemporary issues. I want to outline, in broad strokes, the origins and significance of the turn by the Jesuits fifty years ago to adopt the slogan of 'a faith that does justice'. I aim to outline the context in which others may address these and some other, more specific, issues that have arisen since.I write not as an historian or political scientist but rather as a participant observer with a theological background. Age brings certain advantages – I was around for the start of all this (having joined the Jesuits in
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallThe Struggle for Justice and Synodality2026-04-28text/htmlen-USThe Struggle for Justice and Synodality2026-04-282026TWOProject MUSE®386762026-05-11T00:00:00-05:002026-04-28Unionism and the New World Order
https://muse.jhu.edu/article/988673
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Ulster unionism has such a reputation for insularity and parochial politics that visiting journalists and tourists usually seem genuinely surprised by the flurry of Israeli flags flying in the predominantly loyalist areas of Belfast over the last couple of years. They may not fly in the more middle-class areas of unionism, but that doesn't mean that those unionists are not as supportive. They are.This being Northern Ireland, the unionist/loyalist support for Israel fits into the Newtonian approach that underpins all politics here: each action has an equal and opposite reaction from the 'other side'. Nationalists and republicans are, generally speaking, pro-Palestine and pro-Gaza, while unionists and loyalists are
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Project MUSE®https://muse.jhu.edu/2026-05-11T00:00:00-05:00https://muse.jhu.edu/journal/799/image/coversmallUnionism and the New World Order2026-04-28text/htmlen-USUnionism and the New World Order2026-04-282026TWOProject MUSE®243902026-05-11T00:00:00-05:002026-04-28