Penal Laws (Ireland)

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The Penal Laws in Ireland (Irish: Na Péindlíthe) refers to a series of laws imposed under British rule that sought to discriminate against Roman Catholics and Protestant dissenters in favour of the established Church of Ireland.^[1]

Contents 1 Background 2 Elizabeth excommunicated in 1570 3 Stuart and Cromwellian rule 4 1660-1693 5 Ascendancy rule 1691-1778 6 Analysis 7 Gradual reform and emancipation 1778-1869 7.1 Emancipation 7.2 Tithe reform 8 Continuing effect in 1920 9 References

[edit] Background

English attempts to govern Ireland had long been marked by the passing of various acts to secure its rule: in 1367, the Statutes of Kilkenny sought to prevent the Old English from any further adoption of Gaelic culture, and Poynings Law of 1494 made the Irish parliament subservient to the English one. These were approved of by the Holy See. But the English Reformation from 1535 under Henry VIII brought a new religious division to the relationship between Ireland and England, though he also persecuted Protestants. His son Edward VI (1553-57) was fully Protestant, and Queen Mary then supported Catholicism in 1553-58, while settling the new 'King's' and Queen's' counties in the midlands. During her reign it was agreed under the Treaty of Augsburg in 1555 that Europeans should follow their ruler's faith (in Latin, 'Cuius regio, eius religio'). She married King Philip II of Spain.

[edit] Elizabeth excommunicated in 1570

The confused matter of religious loyalties in England and Ireland continued in the first years of Queen Elizabeth I (1558-1603). However, after 12 years the Papacy excommunicated her as a heretic in 1570. Decades of wars and tensions followed until her death in 1603. Her principal opponent, Philip II of Spain, encouraged Catholic rebellions in Ireland in the 1580s and was offered the kingship of Ireland by some important Gaelic chieftains in 1595, which he refused. Whenever they sought support in Europe, it was a hindrance that the important Irish Catholic families, whether of Gaelic or English descent, had never supplied Rome with a Pope or a Cardinal.

A number of plots from the Ridolfi plot of 1570 to the Gunpowder plot of 1605 failed to kill Elizabeth and her successor James I. Supported to a greater or lesser extent by the Papacy, they caused an atmosphere of official paranoia about Catholics in general, in England as well as Ireland.

In Ireland, new laws were put into force from the late 1500s and coincided with a determined effort to bring all of Ireland under English government for the first time (see Tudor re-conquest of Ireland) and the colonisation of the country in the Plantations of Ireland. The Penal legislation had a pronounced effect over two centuries, disenfranchising in 1728 the richer part of the majority of the Irish population, who were Roman Catholic, and most Scottish settlers, who were Presbyterian, in favour of the much smaller official Church of Ireland - initially mostly composed of English settlers. Though the laws affected adherents of the Presbyterian Church in Ireland (who were concentrated in Ulster), their principal victims were the wealthier, landed members of the Roman Catholic Church, whose co-religionists comprised over three quarters of the people on the island. The English had, intentionally punished the faith of the overwhelming majority of the "mere Irish" (this derived from the Latin 'merus', meaning 'pure'). There was no law forbidding Catholics from converting to the state religion, but few chose to do so. Little attempt was made to convert the poor.

[edit] Stuart and Cromwellian rule

Initially, English monarchs were cautious about applying the Penal Laws to Ireland because they needed the support of the Roman Catholic upper classes to put down Gaelic Irish rebellion in the Nine Years War (1594-1603). In addition, a significant section of the Roman Catholic aristocracy was Old English who had traditionally been loyal to English rule in Ireland. However, the ascent of James I to the English and Irish thrones in 1603 and eventual victory in the Nine Years War saw a series of laws put into force. In 1605 the 'Gunpowder Plot' was planned by a tiny group of English Catholics, as James I was also a heretic, and this provided a further justification for laws restricting all Catholics in Ireland, Scotland and England.

From 1607, Catholics were barred from holding public office or serving in the army. This meant that the Irish Privy Council and the Lords Justice - who, along with the Lord Deputy of Ireland constituted the government of the country, would in future be Protestants. In 1613, the constituencies of the Irish Parliament were altered to give Protestant settlers a majority. In addition, Roman Catholics had to pay 'recusant fines' for non-attendance at Protestant services. Roman Catholic churches were transferred to the Protestant Church of Ireland. Roman Catholic services, however, were generally tacitly tolerated as long as they were conducted in private. Roman Catholic priests were also tolerated, but bishops (who were usually trained in Roman Catholic Europe) had to conceal their presence in the country. In the 1630s the issue of the 'Graces' arose. Charles I, whose Queen Henrietta Maria was Catholic, levied a vast fee off Irish Catholic landlords to reform the laws, but once the money was paid he lost interest.

Catholic resentment boiled over into the Irish Rebellion of 1641 and was eventually put down in the Cromwellian conquest of Ireland in 1649-53. After the Act of Settlement in 1652, Catholics were barred from membership in the Irish Parliament, had most of their lands confiscated and were banned from living in towns for a short period. To the Cromwellians, all Catholics were, in turn, heretics. Catholic clergy were expelled from the country and liable to instant execution where found. Many had to attend their devotions at Mass rocks in the countryside. Seventeen Catholic martyrs from this period were beatified in 1992.

[edit] 1660-1693

Much of this legislation was rescinded after the English Restoration by Charles II (1660-1685), under the "Declaration of Breda" in 1660, in terms of worship and property-owning, but also the first Test Act became law from 1673. Louis XIV of France increased Protestant paranoia in Europe when he expelled the Huguenots from France in 1685. Following the flight from England to Ireland by James II in 1688, the decisions of the Catholic-majority Patriot Parliament of 1688-89 in Dublin included a complete repeal of the 1650s land settlements.^[2] These were reversed after the largely Roman Catholic Jacobites sided with King James and lost the Williamite war in Ireland in 1689-91. Both William and Mary were grandchildren of King Charles I, and so the war also decided whether the Catholic or Protestant Stuarts would reign.

The war ended with the Treaty of Limerick agreed by Sarsfield and Ginkel in October 1691.[1] This provided in article 1 that:

The Roman Catholics of this kingdom shall enjoy such privileges in the exercise of their religion as are consistent with the laws of Ireland, or as they did enjoy in the reign of king Charles the second: and their majesties, as soon as their affairs will permit them to summon a parliament in this kingdom, will endeavour to procure the said Roman Catholics such farther security in that particular, as may preserve them from any disturbance upon the account of their said religion.

However, these privileges had to be earned by swearing an oath of loyalty to William and Mary, which most Catholics found repugnant from 1693 when the Papacy started supporting the Jacobites. Articles 2 and 9 required that:

2. .... provided also, that no person whatsoever shall have or enjoy the benefit of this article, that shall neglect or refuse to take the oath of allegiance, made by act of parliament in England, in the first year of the reign of their present majesties, when thereunto required.

9. The oath to be administered to such Roman Catholics as submit to their majesties' government, shall be the oath abovesaid and no other.

At the European level, this war was a part of the War of the Grand Alliance, in which the Papacy supported William III's alliance against France, and on the news of the Battle of the Boyne a Te Deum was sung in thanksgiving at the Vatican. But from 1693 the Papacy changed its policy and supported James against William, and William's policy also moved from a degree of toleration for Roman Catholics to greater hostility. By then, King James was based in France at Saint Germain, and was supported politically and financially byg Louis XIV, the long-standing enemy of William and Mary. Religion became an easy way to define a notable family's loyalty to the crown, and so formed the political basis for the ensuing Penal Laws in Ireland.

[edit] Ascendancy rule 1691-1778

With the defeat of Catholic attempts to regain power and lands in Ireland, the new Protestant Ascendancy sought to insure dominance with the passing of a number of laws to restrict Catholics and Dissenters . The son of James II, the Old Pretender, was recognised by the Holy See as the legitimate king of Britain and Ireland until his death in 1766, and Catholics were obliged to support him. This provided a further political excuse for the new laws passed after 1695. Among the discriminations now faced by Catholics and Dissenters under the Penal Laws were:

• Exclusion of Catholics from most public offices (since 1607), Presbyterians were also barred from public office from 1707.
• Ban on intermarriage with Protestants; repealed 1778
• Presbyterian marriages were not legally recognised by the state
• Catholics barred from holding firearms or serving in the armed forces (rescinded by Militia Act of 1793)
• Bar from membership in either the Parliament of Ireland or the Parliament of Great Britain from 1652; rescinded 1662-1691; renewed 1691-1829.
• Disenfranchising Act 1728, exclusion from voting until 1793;
• Exclusion from the legal professions and the judiciary; repealed (respectively) 1793 and 1829.
• Education Act 1695 - ban on foreign education; repealed 1782.
• Bar to Catholics entering Trinity College Dublin; repealed 1793.
• On a death by a Catholic, a legatee could benefit by conversion to the Church of Ireland;
• Popery Act- Catholic inheritances of land were to be equally subdivided between all an owner's sons with the exception that if the eldest son and heir converted to Protestantism that he would become the one and only tenant of estate and portions for other children not to exceed one third of the estate.
• Ban on converting from Protestantism to Roman Catholicism on pain of Praemunire: forfeiting all property estates and legacy to the monarch of the time and remaining in prison at monarchs pleasure. In addition, forfeiting monarchs protection. No injury however atrocious could have any action brought against it or any reparation for such.
• Ban on Catholics buying land under a lease of more than 31 years; repealed 1778.
• Ban on custody of orphans being granted to Catholics on pain of 500 pounds that was to be donated to the Blue Coat hospital in Dublin.
• Ban on Catholics inheriting Protestant land
• Prohibition on Catholics owning a horse valued at over £5 (in order to keep horses suitable for military activity out of the majority's hands)
• Roman Catholic lay priests had to register to preach under the Registration Act 1704, but seminary priests and Bishops were not able to do so until the 1770s.
• When allowed, new Catholic churches were to be built from wood, not stone, and away from main roads.
• 'No person of the popish religion shall publicly or in private houses teach school, or instruct youth in learning within this realm' upon pain of twenty pounds fine and three months in prison for every such offence. Repealed in 1782. [2]
• Any and all rewards not paid by the crown for alerting authorities of offences to be levied upon the Catholic populace within parish and county.

[edit] Analysis

The Penal laws were ostensibly passed to displace Catholicism as the majority religion in Ireland, and although the Book of Common Prayer was first translated into Irish in 1608 there was no real desire to convert the majority population to Anglicanism or to proselytise in Irish until the 19th century. The lack of effort by the Protestant Ascendancy to actively convert the bulk of the population to Anglicanism, suggests an economic rationale; a greater number of poor Protestants would mean a loss of income as they would have to be supported from the local church tithes which were the source of income for most clergymen.

The main intended effect of the Penal Laws was to ease the conversion or dispossession of the landed Catholic population. In 1641 Catholics had owned 60% of land in Ireland and by 1776 Catholic land ownership in Ireland stood at only 5%. In the 1735 census some 30% of Irish declared that they were not Catholics, and it may have appeared that eventually most or all would conform, but in hindsight this was the Protestants' highest point. Conversion from Roman Catholicism to Protestantism occurred sporadically, especially among the gentry usually from material considerations converting to keep the family lands intact, the sincerity of such conversions often open to question. Many sons of the Catholic gentry left for Europe to join the Wild Geese, or were educated for the church at seminaries such as Louvain.

During the 1745 rebellion in Scotland the viceroy Lord Chesterfield suspended the Penal laws for several months to ensure that Irish Jacobites did not join the revolt. This was a success, and emphasized that London already saw the laws as a political, and not a religious, matter.

Some large Catholic landowners such as the Earl of Antrim were untouched by the penal laws and still own their ancestral lands today. The viscounts of Gormanston held their lands until 1950. Others of Gaelic origin such as the lords Inchiquin (descendants of Brian Boru), or the Old English lords Dunsany and viscounts Dillon, saved their lands by converting to Protestantism.

Historians disagree over whether the Penal Laws were a tool of political as opposed to religious repression. Some argue (for instance Eamonn O Ciardha) that they were intended to make Catholics in Ireland powerless and to place landed and political power in Ireland in the hands of an English Anglican settler class. Others (for instance Sean Connolly) argue that it was intended to convert the Irish en masse to the Protestant faith and that it should be likened to the Irish Government's efforts to revive the Irish language since Irish independence.

[edit] Gradual reform and emancipation 1778-1869

On the death of the "Old Pretender" in January 1766 the Holy See recognised the Hanoverian dynasty as legitimate, and so the political excuse for the laws was removed and the slow process of Catholic Emancipation began, with the repeal of some of the Penal Laws by the Catholic Relief Acts of 1771, 1778 and 1793. However, the long drawn-out pace of reform ensured that the question of religious discrimination dominated Irish life and was a constant source of division. An emerging Catholic middle class also became more vocal, and in 1760 the surviving Catholic gentry founded the first Catholic Committee in Waterford to press for reforms. The Quebec Act of 1774 was an encouragement outside Ireland, with the London parliament restoring religious rights in the main part of Canada, followed in Britain and Ireland by the Catholic Relief Act 1778. Carlow College was established in 1782.

From 1782 reformist Irish Protestant politicians like Henry Grattan, JP Curran, William Ponsonby and Frederick Hervey, 4th Earl of Bristol (a Protestant bishop), added their voices in support. In the English House of Commons Edmund Burke also helped, but was faced with anti-Catholic sentiment which exploded in the Gordon Riots of 1780. In 1792 William FitzGerald, 2nd Duke of Leinster, the eldest brother of Lord Edward Fitzgerald, founded the 'Association of the friends of liberty' whose program sought Catholic members in the Irish House of Commons. They could not persuade most Protestant MPs to effect a bigger change than the reforms of 1793, where Catholics were now allowed to buy freehold land, to become grand jurors and to vote.

Opposition to Catholic Relief ensured that when relief when granted it was often accompanied by what were seen to be unpleasant concessions to the system. Relief in 1793 was accompanied by a widely unpopular Militia Act which removed the ban on Catholics holding firearms to allow for their conscription into the milita, but not their admittance into the officer ranks. However, wealthier Catholics did not oppose this as it was further proof of their gradual inclusion into the establishment.

France declared war on Britain and Ireland in February 1793 and the war took priority over further reliefs. As the French government opposed the Holy See from 1790, and as Irish Catholic priests were often trained in France, the Prime Minister Pitt funded the establishment of St. Patrick's seminary in Maynooth in 1795. The French republican policies of "Dechristianization" in 1790-1801 were often similar to Cromwell's anti-Catholic policies in Ireland in the 1650s. In 1795 the new viceroy the earl of Fitzwilliam proposed full political emancipation as suggested by Grattan, but he was removed within weeks by the hardliners in the Irish administration.

The slow pace of reform was a factor which led to many reformers despairing of peaceful change, particularly the lack of tithe reform, and this led on in part to the failed 1798 rebellion. During the rebellion all the Irish Catholic bishops supported the government. The subsequent passing of the Act of Union of 1801 was supposed to bring Catholic Emancipation, as power was moved from the hands of the Protestant Ascendancy to the London Parliament. This was agreed by most of the British Cabinet, including William Pitt, and they resigned when it was not effected. The personal opposition of George III ensured that no change would be forthcoming during his reign.

[edit] Emancipation

The political argument for emancipation to allow Catholic MPs to sit in parliament continued after the 1801 Act of Union, supported by liberal MPs such as Henry Grattan. Division arose over the "veto", the issue whether the Pope could, or could not, veto the appointment of a bishop where he was approved by the government. In May 1823, Daniel O'Connell launched the Catholic Association and campaigned for Catholic emancipation which was largely achieved in 1829, primarily benefitting the middle classes. While this was seen as a late and overdue reform by Irish Catholics, Irish Jewish MPs were barred until 1858 and atheists until 1886.

The Act also allowed for Catholic judges and senior civil servants and state officials to be appointed. As with the election of MPs, those who benefitted were the better educated and richer Catholics. The same class took advantage of the reform of town and city corporations in the Act of 1840. But for the majority of Irish Catholics living in the countryside, the cost of the tithing system had always been the main cause of complaint.

[edit] Tithe reform

The obligation by Catholics and other religious groups to pay tithes to the Protestant Church remained until its disestablishment in 1869 and Catholic Emancipation was quickly followed by a period of violent resistance known as the Tithe War. From 1840 tithes were no longer payable by tenants but by their landlords, who were allowed to increase rents to make up the difference. The Catholic Church became resurgent from the 1840s, uniting with the Protestant churches to oppose the integration of students of differing religion in the new primary or 'National' schools, and in the 1850s a debate arose over whether some proposed universities should be mixed or just for Catholics.

[edit] Continuing effect in 1920

In May 1920 Seán T. O'Kelly sent a memorandum to Pope Benedict XV which included:

The position of Irish Catholics is a cruel one. We are enslaved by a Protestant power. The penal laws against our religion are not yet abolished in full. The injurious social and economic results of these anti-Catholic laws will not be overcome for generations. To the present day we suffer political injury inside and outside of Ireland, simply and solely because we are practicing Catholics. Sons of martyrs, we are known in every Masonic lodge and every anti-Catholic country as 'Papists', and par-excellence, the most devoted of all the children of the Holy See.^[3]

At that time the British envoy to the Holy See was the Count de Salis, a Catholic landowner in counties Limerick and Armagh.

[edit] References