DOCSLIB.ORG

OSSORY TIMES PARISH MINISTRY PROGRAMME for YOUNG PEOPLE Sharing the Life of Our Diocese

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
OSSORY TIMES PARISH MINISTRY PROGRAMME for YOUNG PEOPLE Sharing the Life of Our Diocese December 2018 – Issue 19 AIM HIGH OSSORY ADULT FAITH DEVELOPMENT Diocese of Ossory OSSORY TIMES PARISH MINISTRY PROGRAMME FOR YOUNG PEOPLE Sharing the life of our Diocese The Aim High Parish Ministry Programme was developed to encourage young people to take an active part in their Church, parish and community. Aim High is open to all young people, 16 years and over. The Award is flexible, non-competitive and requires an ongoing commitment. The programme is coordinated through the Parish, in conjunction with parish organisations, secondary schools and youth clubs. DEAR YOUNG PEOPLE, THE CHURCH EXPECTS GREAT THINGS OF YOU AND YOUR GENEROSITY, AIM HIGH DON’T BE AFRAID TO Contact us 086-3404730 Email: [email protected] DIOCESE OF OSSORY AIM HIGH Pope Francis Retreats & Parish Evenings • PARISH GROUPS • FIRST COMMUNION & CONFIRMATION PARENTS • NURSING HOMES • AND MUCH MORE... ... a chance to take time to come to pray together. A time ofTo bookstillness please contactand reflection Ossory Adult Faith Development Office 056-7753624 or email [email protected] DECEMBER 2018 OSSORY TIMES Editorial Welcome to the latest edition of the Ossory Times. inthisissue Gaudete Sunday, which we celebrated in our Editorial ........................................................ 1 preparation for Christmas, reminds us that our Christmas 2018 Reflection.......................... 2 faith gives us reason to rejoice. The readings of The Word was made Flesh ......................... 4 that Sunday tell us that our faith should bring us life and happiness: the first reading began “Shout Our Church .................................................. 6 for Joy daughter of Zion...”, and the response to Northern Deanary Pilgrimage ................... 9 the Psalm echoed this saying “sing and shout for Christmas in Urlingford and Galmoy ...... 10 Joy for great in your midst is the Holy one of Israel” before the second reading reminded us “I want Clara Aim High ......................................... 12 you to be happy, always happy in the Lord; I Safeguarding Newsletter ......................... 14 repeat what I want is your happiness”. Christmas, CBS 65 Years Ago ..................................... 16 then, is a time when this joy, happiness and Good News is seen most clearly in our Christian story. Morality Matters ........................................ 18 The arrival of our infant Lord, the one we have AFD Holy Land Pilgrimage 2018 .............. 20 awaited, is a reason for pure joy. In him, after all, Bishop Laurence Forristal RIP ................... 26 new life begins. St John’s Parish celebrate Thankfully, these pages too show that the faith Church Bicentenaries ............................ 28 we profess here in Ossory is alive with that energy, Conference of Laity and Priests of the that hope and that joy which is so much a part of our Christian message. Here we recount Diocese of Ossory 2018.......................... 33 celebrations had to mark two bicentenaries in St Quiz Pages ................................................ 39 John’s Parish, pilgrimages taken nearby and far away, ongoing formation for those involved in ministry in our parishes, some topical reflections and so much more. In AFD Holy Land Pilgrimage 2018 a special way this edition also documents Page 20 the ongoing conversations which are taking place throughout the Diocese on the future of our parishes and how best we can continue to serve them. It is in preparing for this future that we will ensure that the story we tell, the faith we profess, and the happiness it brings us, will be gifted too for future generations. I would like to wish you and your family a very blessed and peaceful Christmas and New Year. As always we hope you enjoy this publication. Comments, suggestions and contributions are most welcome for future editions. Articles or advertisements for upcoming events or of recent events, St John's Parish celebrate Church Bicentenaries Page 28 can be sent to: OSSORY ADULT FAITH DEVELOPMENT St Kieran's College, College Road, Kilkenny Tel 056 7753624 Email [email protected] Web www.ossory.ie PAGE 1 OSSORY TIMES DECEMBER 2018 Christmas 2018 Reflection: Christmas is a call to trust in God “[t]onight God comes forth in a gush of making God visible and vulnerable for us water and blood for us. The Infant cry of and to us. Christmas reminds us that God is real - that our salvation is accomplished by One of Since the stories of the birth of Jesus were us, the Christ who is born” (Child in Winter, written down many years after he had Thomas Hoffman, p97). God became been crucified and had risen from the human, the Word made flesh; the Word dead, they are coloured by what his death was with God and that God has made his and resurrection mean. The message of the dwelling among us. Jesus was born, we are incarnation does not begin on Christmas told, in the days of Caesar Augustus, “while morning and end on Good Friday. The Quirinius was governor of Syria.” History Christ event – the incarnation, life, death, becomes the decisive place in which God and resurrection of Jesus is one act of manifests himself. On the first Christmas, God. Christianity finds its deepest meaning God joined us in a most remarkable way. in its deepest mystery: the Resurrection. He is Emmanuel, God with us in the fragile The Christian way always points beyond and sometimes messy fullness of our suffering and into new life. The third Preface humanity. Among us, with us, in us: the flesh at the Mass for Christmas expresses it well: that God took is our human flesh; in some “For through him the holy exchange that genuine sense it is my flesh, it is your flesh, restores our life has shone forth today in it is the flesh of every human being born – splendour: when our frailty is assumed by and dying – in this world. If the Word of God your Word not only does human mortality indeed became human and took on our receive unending honour but by this condition, then it was for the good of all, wondrous union we, too, are made eternal.” out of enduring love for a universal human community. What strikes me about the great mystery of the incarnation is the gentleness, the At Christmas the crib eclipses the cross, silence, the humility of his coming among even if the cross does not fully disappear. us. “Today in the town of David a saviour The parallelism with the cross in John’s has been born to you; he is Christ the Lord. Gospel can be seen clearly in the opening And here is a sign for you: you will find a quotation: “one of the soldiers pierced his baby wrapped in swaddling clothes and side with a spear, and at once there came lying in a manger” (Luke 2:11-12). out blood and water” (Jn.19:34). In taking on our humanity, God, through Jesus, Pope Benedict XVI has written incisively experienced both the joy and the sorrow of about the simplicity of the announcement of human life. The baby at Bethlehem shows the angel of the Lord: “Nothing miraculous, just how far the divine love would go in nothing extraordinary, nothing magnificent PAGE 2 DECEMBER 2018 OSSORY TIMES is given to the shepherds as a sign. All they We live in a time of darkness and shadow. will see is a child wrapped in swaddling Homelessness in Ireland is increasing at clothes, one who, like all children, needs the rate of 15 people per day, many of a mother’s care; a child born in a stable, them children. Such a figure, however, who therefore lies not in a cradle but in a does not convey the personal trauma manger. God’s sign is the child in need of that homelessness can bring. Today, it is help and in poverty. Only in their hearts surely not an impossible dream to hope will the shepherds be able to see that that no person, particularly no child, in this this child fulfils the promise of the prophet country would be left homeless or go to Isaiah…: ‘For to us a child is born, to us a bed hungry. I am thinking not only of those son is given; and the government will be in hotel rooms, but also of our immigrants upon his shoulders.’ Exactly the same sign in detention centres and direct provision has been given to us. We too are invited by - every one of them precious to God (see the angel of God, through the message of Jonah 4:11). the Gospel, to set out in our hearts to see the child lying in the manger. Others have also experienced times of darkness and shadow: we think of those God’s sign is simplicity. God’s sign is the who live through war and famine, the child. God’s sign is that he makes himself migrants and the refugees. May the Lord small for us. This is how he reigns. He does not open our eyes to see the image of God in come with power and outward splendour. every person, at every stage of their lives. He comes as a child - defenceless and in need of our help” (Christmas Homily, 24th What is happening in our land and across December 2006). the Western world is something that is real and significant; there is a darkness in the Christmas is a call to trust in the God who land and in our society, and a deep shadow comes to us in this way. Our God is a God of over and within our Church, a shadow we trust - a God of trust is a God of risk. God risks have always acknowledged as a fact of asking the young woman Mary in Nazareth; human frailty. May we never doubt the light God entrusts his plan to her answer.
Load more

Recommended publications
  • How Different Are the Irish?
    Technological University Dublin ARROW@TU Dublin Articles School of Business and Humanities 2015-3 How Different are the Irish? Eamon Maher Technological University Dublin, [email protected] Follow this and additional works at: https://arrow.tudublin.ie/ittbus Part of the Catholic Studies Commons Recommended Citation Maher, E. (2015) How Different are the Irish? in Doctrine & Life, Vol. 65, March 2015, no.3, pp. 2-11 This Article is brought to you for free and open access by the School of Business and Humanities at ARROW@TU Dublin. It has been accepted for inclusion in Articles by an authorized administrator of ARROW@TU Dublin. For more information, please contact [email protected], [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-Share Alike 4.0 License How Different Are the Irish? EAMON MAHER HIS review-article sets about assessing the significance of a new T collection of essays edited by Tom Inglis, Are the Irish Different?1 Tom Inglis is the foremost commentator on the factors that led to the Catholic Church in Ireland securing a 'special position' during the ninetenth and twentieth centuries.2 The Church's 'moral monopoly' has effectively been ceroded by a number of recent developments; the increased secularisation that accompanied greater prosperity, the tendency among a better educated laity to find their own answers to whatever moral dilemmas assail them, and, of course, the clerical abuse scandals. But even in the 1980s, and earlier, change was afoot. We read in Moral Monopoly: The criterion of a good Irish Catholic has traditionally been per­ ceived as one who received the sacraments regularly and who fol­ lowed as well as possible the rules and regulations of the Church.
    [Show full text]
  • Études Irlandaises, 37-1 | 2012 [En Ligne], Mis En Ligne Le 30 Juin 2014, Consulté Le 24 Septembre 2020
    Études irlandaises 37-1 | 2012 Varia Édition électronique URL : http://journals.openedition.org/etudesirlandaises/2927 DOI : 10.4000/etudesirlandaises.2927 ISSN : 2259-8863 Éditeur Presses universitaires de Caen Édition imprimée Date de publication : 30 juin 2012 ISSN : 0183-973X Référence électronique Études irlandaises, 37-1 | 2012 [En ligne], mis en ligne le 30 juin 2014, consulté le 24 septembre 2020. URL : http://journals.openedition.org/etudesirlandaises/2927 ; DOI : https://doi.org/10.4000/ etudesirlandaises.2927 Ce document a été généré automatiquement le 24 septembre 2020. Études irlandaises est mise à disposition selon les termes de la Licence Creative Commons Attribution - Pas d’Utilisation Commerciale - Partage dans les Mêmes Conditions 4.0 International. 1 SOMMAIRE Études d'histoire et de civilisation « Les Irlandais attendent avec une légère impatience » : Paris et la demande d’adhésion de Dublin à la CEE, 1961-1973 Christophe Gillissen German Invasion and Spy Scares in Ireland, 1890s-1914: Between Fiction and Fact Jérôme Aan de Wiel Magdalen Laundries : enjeu des droits de l’homme et responsabilité publique Nathalie Sebbane Mobilisation nationale et solidarité internationale : les syndicats en Irlande et la question du Moyen-Orient Marie-Violaine Louvet “Deposited Elsewhere”: The Sexualized Female Body and the Modern Irish Landscape Cara Delay Art et Image “Doesn’t Mary Have a Lovely Bottom?”: Gender, Sexuality and Catholic Ideology in Father Ted Lisa McGonigle Études littéraires Fair Game? James Joyce, Sean O’Casey, and
    [Show full text]
  • Roman Catholic Church in Ireland 1990-2010
    The Paschal Dimension of the 40 Days as an interpretive key to a reading of the new and serious challenges to faith in the Roman Catholic Church in Ireland 1990-2010 Kevin Doherty Doctor of Philosophy 2011 MATER DEI INSTITUTE OF EDUCATION A College of Dublin City University The Paschal Dimension of the 40 Days as an interpretive key to a reading of the new and serious challenges to faith in the Roman Catholic Church in Ireland 1990-2010 Kevin Doherty M.A. (Spirituality) Moderator: Dr Brendan Leahy, DD Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy August 2011 DECLARATION I hereby certify that this material, which I now submit for assessment on the programme of study leading to the award of Ph.D. is entirely my own work and has not been taken from the work of others save and to the extent that such work has been cited and acknowledged within the text of my work. ID No: 53155831 Date: ' M l 2 - 0 1 DEDICATION To my parents Betty and Donal Doherty. The very first tellers of the Easter Story to me, and always the most faithful tellers of that Story. ACKNOWLEDGEMENTS A special thanks to all in the Diocese of Rockville Centre in New York who gave generously of their time and experience to facilitate this research: to Msgr Bob Brennan (Vicar General), Sr Mary Alice Piil (Director of Faith Formation), Marguerite Goglia (Associate Director, Children and Youth Formation), Lee Hlavecek, Carol Tannehill, Fr Jim Mannion, Msgr Bill Hanson. Also, to Fr Neil Carlin of the Columba Community in Donegal and Derry, a prophet of the contemporary Irish Church.
    [Show full text]
  • Chapter 11 Introduction to Investigation of the 46 Priests
    Chapter 11 Introduction to investigation of the 46 priests Selecting the representative sample 11.1 The Commission received information about complaints, suspicions or knowledge of child sexual abuse in respect of 172 named priests and 11 unnamed priests. (Some or all of the 11 unnamed priests may, of course, be included in the 172 named priests.) After a preliminary examination, the Commission concluded that 102 of these priests were within remit. Of those priests who were not within the Commission‟s terms of reference, two main reasons for their exclusion were identified: the complaint was made outside the time period 1975 – 2004; the priest was not operating under the aegis of the Archdiocese of Dublin at the time of the alleged abuse. The priests in question here were mainly priests belonging to religious orders and societies who were working in Dublin but not on behalf of the Archdiocese. 11.2 The Commission decided that the only realistic way in which it could select and report on a representative sample of those complaints and suspicions was to select a representative sample of the priests concerned. Otherwise, the Commission may have had to investigate every priest within remit. The representative sample was chosen from the group of 102 priests who were within remit. The Commission took the view that it was impractical to make two separate samples for those against whom complaints were made and those about whom there were suspicions or concerns. Almost invariably, there were suspicions or concerns expressed about those against whom complaints were made. There was a very small number of priests about whom suspicions or concerns were expressed but about whom no actual complaints were made.
    [Show full text]
  • The Holy See
    The Holy See ADDRESS OF THE HOLY FATHER JOHN PAUL II TO THE BISHOPS OF IRELAND ON OCCASION OF THEIR "AD LIMINA" VISITThursday, 27 August 1987 Dear Cardinal O’Fiaich and brother Bishops, 1. I am particularly happy to meet you, the bishops of Ireland, gathered here on the occasion of your ad limina visit. Your pilgrimage to the tombs of the Apostles Peter and Paul, and your report concerning the state of that part of the Church committed to your generous pastoral care, corresponds to a time-honoured ecclesiastical practice. Above all, it expresses and further vivifies the bonds of communion which unite us as Successors of the Apostles, entrusted with governing the house of the living God (Cfr. Lumen Gentium, 18). I hope that this meeting will be for you, as it is for me, a moment of intense joy in the Holy Spirit, by whose power we are strengthened and confirmed "for the building up of the body of Christ" (Cfr. Eph. 4, 12). Your presence here brings to mind the long and exemplary history of your people’s fidelity to Christ and to his Church. But it speaks also of the present faith and Christian commitment of your local Churches. As your brother Bishop, charged with the ministry of unity and charity for the universal Church, I rejoice with you in contemplating God’s favour constantly poured out on the Church in Ireland, and I gladly encourage you in your daily response to the many tasks of your Episcopal ministry. As Saint Paul said: "Let us not grow weary in well-doing, for in due season we shall reap, if we do not lose heart" (Cfr.
    [Show full text]
  • Book Reviews
    BOOK REVIEWS SACRA PAGINA: MISCELLANEA BIBLICA CONGRESSUS INTERNATIONALIS CATHOLICI DE RE BIBLICA. Edited by J. Coppens, A. Descamps, and E. Massaux. 2 vols. Bibliotheca Ephemeridum theologicarum Lovaniensiutn 12-1.3 Paris: Gabalda; Gembloux: Duculot, 1959. Pp. 579, 486. It is unlikely that any readers who are not reviewers will sit down to read these two fat volumes through. This is entirely intelligible, yet in a way unfortunate; for the editors have assembled here perhaps the most massive consensus of Catholic biblical scholarship ever presented to the public. The Brussels Congress of 1958 was eminently successful in attracting Catholic exegetes; almost everyone was there, and those who were un­ avoidably absent are, as far as their published works are concerned, in full harmony with the Brussels chorus. If anyone wants to know what con­ temporary Catholic exegesis is and what it is doing, he can find it here. There are seventy-nine contributors from France, Belgium, Italy, Spain, Germany, Austria, the United Kingdom, Eire, the Netherlands, Switzer­ land, Poland, and North America, and no major Catholic university or institute of biblical studies is unrepresented. It is impossible to review these contributions, and the purpose of a review will be better served if I describe the speculum of Catholic exegesis which the volumes reveal. First of all, there is a consensus: a consensus not of detailed conclusions, in which Catholic scholars differ with a joyous zeal for the fray, but a consensus in principles and methods. The principles and methods are those outlined in general in Divino afflante Spirito and rendered concretely practical by the work of a generation of scholars.
    [Show full text]
  • Ireland and Vatican II: Aspects of Episcopal Engagement with and Reception of a Church Council, 1959-1977
    Ireland and Vatican II: Aspects of episcopal engagement with and reception of a Church Council, 1959-1977 Gary Carville B.A. A thesis submitted in fulfilment of the requirements for the degree of PhD Dublin City University Supervisors: Dr Gabriel Flynn, Dr William Murphy School of Theology, Philosophy and Music December 2018 DECLARATION I hereby certify that this material, which I now submit for assessment on the programme of study leading to the award of PhD is entirely my own work, and that I have exercised reasonable care to ensure that the work is original, and does not to the best of my knowledge breach any law of copyright, and has not been taken from the work of others save and to the extent that such work has been cited and acknowledged within the text of my work. Signed: _____________________ (Candidate) ID No.: 55137741 Date: ________________ 2 TABLE OF CONTENTS Page Abbreviations 4 Abstract 5 Introduction 6 1. History of Vatican II and its Reception 15 2. The Irish Bishops at Vatican II: Preparation for and Participation in a Church Council 49 3. The Practical Application of Collegiality and Communion in Ireland 90 4. The Church and Modernisation: the Reception of Gaudium et Spes in Ireland 128 5. Vatican II and Ecumenism: A critical challenge for the Roman Catholic Church in Ireland 161 6. Liturgy and the Roman Catholic Church in Ireland: the Reception of Sacrosanctum Concilium 197 Conclusion 232 Appendix I Some Information on Glenstal Liturgical Congresses 1954-75 240 Bibliography 243 3 Abbreviations AA Apostolicam Actuositatem, Decree on the Apostolate of the Laity, promulgated by the Second Vatican Council, 18 November 1965.
    [Show full text]
  • Appendix 1 Timeline of Events of Significance to the Work of the Commission
    Appendix 1 Timeline of Events of Significance to the Work of the Commission 1940 John Charles McQuaid was appointed Archbishop of Dublin. 1950 The Mother and Child Scheme was introduced by the Minister for Health to provide mothers with free maternity treatment and their children with free medical care up to the age of 16. 1951 The Mother and Child Scheme was dropped by the government following opposition from the Catholic Church and the medical profession. Dr Noel Browne resigned as Minister for Health. 1962 – 1965 Second Vatican Council was held in Rome. 1968 Humane Vitae Encyclical was promulgated by Pope Paul VI reaffirming the traditional teaching of the Catholic Church on abortion, contraception and other issues pertaining to human life. 1972 Archbishop McQuaid retired as Archbishop of Dublin. He was succeeded by Dr Dermot Ryan. 1973 Ireland joined the EEC. The Civil Service (Employment of Married Women) Act 1973 ended the requirement that women retire from the Civil Service on marriage. McGee – v – Attorney General The Supreme Court decided that a law prohibiting the importation, sale or advertising of contraceptives violated constitutional protections for marital privacy. 1977 Department of Health issued a Memorandum on Non- accidental injury to children. 649 1978 Cardinal Karol Wojtyla was elected Pope John Paul II, following the death of Pope John Paul I. 1979 The Health (Family Planning) Act 1979 provided that contraceptives may be dispensed by a pharmacist on presentation of a valid prescription for ‘bone fide family planning or adequate medical reasons’. Pope John Paul II visited Ireland 1980 Guidelines on the Identification and Management of Non-Accidental Injury to Children were published by the Department of Health.
    [Show full text]
  • Chapter 11 Introduction to Investigation of the 46 Priests
    Chapter 11 Introduction to investigation of the 46 priests Selecting the representative sample 11.1 The Commission received information about complaints, suspicions or knowledge of child sexual abuse in respect of 172 named priests and 11 unnamed priests. (Some or all of the 11 unnamed priests may, of course, be included in the 172 named priests.) After a preliminary examination, the Commission concluded that 102 of these priests were within remit. Of those priests who were not within the Commission‟s terms of reference, two main reasons for their exclusion were identified: the complaint was made outside the time period 1975 – 2004; the priest was not operating under the aegis of the Archdiocese of Dublin at the time of the alleged abuse. The priests in question here were mainly priests belonging to religious orders and societies who were working in Dublin but not on behalf of the Archdiocese. 11.2 The Commission decided that the only realistic way in which it could select and report on a representative sample of those complaints and suspicions was to select a representative sample of the priests concerned. Otherwise, the Commission may have had to investigate every priest within remit. The representative sample was chosen from the group of 102 priests who were within remit. The Commission took the view that it was impractical to make two separate samples for those against whom complaints were made and those about whom there were suspicions or concerns. Almost invariably, there were suspicions or concerns expressed about those against whom complaints were made. There was a very small number of priests about whom suspicions or concerns were expressed but about whom no actual complaints were made.
    [Show full text]
  • Church Had 'Immunity to Hide Abuse'
    Church had 'immunity to hide abuse' Thursday November 26 2009 The Catholic hierarchy in Ireland was granted immunity to cover up child sex abuse among paedophile priests in Dublin, a damning report has revealed. Authorities enjoyed a cosy relationship with the Church and did not enforce the law as four archbishops, obsessed with secrecy and avoiding scandal, protected abusers and reputations at all costs. Hundreds of crimes against defenceless children from the 1960s to the 1990s were not reported while gardai treated clergy as though they were above the law. In a three-year inquiry, the Commission to Inquire into the Dublin Archdiocese uncovered a sickening tactic of "don't ask, don't tell" throughout the Church. "The Commission has no doubt that clerical child sexual abuse was covered up by the Archdiocese of Dublin and other Church authorities," it said. "The structures and rules of the Catholic Church facilitated that cover-up. The State authorities facilitated that cover-up by not fulfilling their responsibilities to ensure that the law was applied equally to all and allowing the Church institutions to be beyond the reach of the normal law enforcement processes." Four archbishops - John Charles McQuaid who died in 1973, Dermot Ryan who died in 1984, Kevin McNamara who died in 1987, and retired Cardinal Desmond Connell - did not hand over information on abusers. The first files were handed over by the Cardinal in 1995 but even then he had records of complaints against at least 28 priests. The primary loyalty of bishops and archbishops is to the Church, the report said.
    [Show full text]
  • Appendix 1 Timeline of Events of Significance to the Work of the Commission
    Appendix 1 Timeline of Events of Significance to the Work of the Commission 1940 John Charles McQuaid was appointed Archbishop of Dublin. 1950 The Mother and Child Scheme was introduced by the Minister for Health to provide mothers with free maternity treatment and their children with free medical care up to the age of 16. 1951 The Mother and Child Scheme was dropped by the government following opposition from the Catholic Church and the medical profession. Dr Noel Browne resigned as Minister for Health. 1962 – 1965 Second Vatican Council was held in Rome. 1968 Humane Vitae Encyclical was promulgated by Pope Paul VI reaffirming the traditional teaching of the Catholic Church on abortion, contraception and other issues pertaining to human life. 1972 Archbishop McQuaid retired as Archbishop of Dublin. He was succeeded by Dr Dermot Ryan. 1973 Ireland joined the EEC. The Civil Service (Employment of Married Women) Act 1973 ended the requirement that women retire from the Civil Service on marriage. McGee – v – Attorney General The Supreme Court decided that a law prohibiting the importation, sale or advertising of contraceptives violated constitutional protections for marital privacy. 1977 Department of Health issued a Memorandum on Non- accidental injury to children. 649 1978 Cardinal Karol Wojtyla was elected Pope John Paul II, following the death of Pope John Paul I. 1979 The Health (Family Planning) Act 1979 provided that contraceptives may be dispensed by a pharmacist on presentation of a valid prescription for „bone fide family planning or adequate medical reasons‟. Pope John Paul II visited Ireland 1980 Guidelines on the Identification and Management of Non-Accidental Injury to Children were published by the Department of Health.
    [Show full text]
  • IICM Background & Development 1998
    THE IRISH INTER-CHURCH MEETING BACKGROUND AND DEVELOPMENT IRISH INTER-CHURCH MEETING - The Irish Inter-Church Meeting - - The Irish Inter-Church Meeting - INTRODUCTION The first Inter-Church Meeting was held at the Ballymascanlon Hote l, Introduction 1 Dundalk, on September 26, 1973 (this is why the series of meetings Notes about the authors 2 became commonly known as the Ballymascanlon Talks). It was the first official meeting between the Member Churches of the Irish Council of The Preparatory Years 3 Churches and the Irish Episcopal Conference and is thus an historic event. - Rev Michael Hurley SJ The period since 1973 40 This first Meeting led to a process of ecumenical encounters and co- operation which has grown in intensity over the twenty-five years. - Rev Dr Ian Ellis Proposals are currently before the Churches which could lead to a further stage of development in interchurch relations. To commemorate the 25th Anniversary the Irish Inter-Church Committee commissioned two reflective essays. The first is by the Rev Michael Hurley SJ and it seeks to place the first Irish Inter-Church Meeting in the context of broader ecumenical developments of that time. The second is by the Rev Dr Ian Ellis who seeks to bring the story up to the present. We thank them for what they have done and hope that their work will be of interest to all those who are interested in the development of Irish ecumenism. The story of ecumenism in Ireland has been intertwined with that of `The Troubles' over the last twenty-five years, particularly in Northern Ireland.
    [Show full text]