James Godkin [Rev.]
Life
1806-1879; b. Gorey, Co. Wexford; son of prosperous Church of Ireland family; purportedly underwent a brief conversion to Catholicism in teenage, being baptised by Bishop James Keating of the Diocese of Ferns in 1818 or 1819; reverted to Anglicanism and ord. in the Congregation Church, Armagh, Sept. 1834; went on mission to Connacht for the Evangelical Church, also in 1834; began publishing with A Guide from the Church of Rome to the Church of Christ (1836), by a former Roman Catholic; fnd. the Christian Patriot in Belfast, 1838-40; met Charles Gavan Duffy [q.v.] in Belfast and imbibed Repeal Association ideas from him; moved to Derry and edited [var. fnd.] the Derry Standard; won 3rd Prize in a Repeal Association essay competition, arguing for Home Rule, Federalism, and Disestablishment (1844; incl. in Essays on Repeal, ed. C. G. Duffy, 1845); unsuccessfully sought a post at Maynooth; moved to London and worked on London Daily Express; left religious ministry, 1848, and returned to Ireland, 1849, acting as Irish correspondent for The Times (London); contrib. commissioned articles on agrarian conditions;
joined the Tenant League, 1859; edited The National Review of Politics, Literature, Art and Progress, formerly owned by Lady Wilde, now as a weekly, with premises at 12 Fleet St., 1868-69; supported Gladstones Land Bill, 1870; his books include Ireland and Her Churches (1867) - an account of the corruption and mismanagement of the Church of Ireland which he characterises as English, Colonial, Anti-Irish, grasping, domineering, and unpopular throughout (p.38); disputed the entitlement of the Anglican communion to call itself itself the lineal descendant of St. Patrick with outspoken remarks on the Famine, emigration, Land War, education; also copies in its entirety the 1867 Proclamation of the Irish Republic with implied assent to its historical stand-point; and incorporating views of Dr. Chalmers on social welfare [see note]; also The Land-War in Ireland (1870) and The Religious History of Ireland, Primitive, Papal, and Protestant (1873); secured a pension from Queen Victoria for his Illustrated History of England from 1820 to the Death of the Prince Consort [q.d.]; d. 2 May 1879, Upper Norwood, Surrey; m. Sarah Lawrence, dg. of Wicklow landowner, with whom two sons and three dgs.; his son Edwin L. Godkin [q.v.] became a distinguished American journalist [q.v.]; there is a biography by William A. Armstrong (1978). CAB ODNB JMC DIH DUB RIA
[Remarks: It is a curiosity that both James Godkin and John Mitchel (in Jail Journal) invoke the pragmatic philosophy of Sir Francis Bacon, generally acknowledged as the author of utilitarian philosophy of use-value backed by deductive methods of analysis and aimed at practical results. For Mitchel, there are the epitome of the non-spiritual orientation of British culture to the detriment of its victims and itself yet Godkin, in Apostolic Christianity, equates it with the right-orientation of ecclesiastical formations - churches, in other words - towards the spiritual good which most essentially concerns them - the production of faith and love - or what he calls in Pauline terms the fruits of Christian religion. Mitchel engages with the socialist theory of the Paris Communards and actually uses the term communism as part-synonym for the pre-Norman social system of tribal communality. Godkin shows an awareness of the system of clanship and the rule of Brehon Law but has no definite ideas of reverting to a prior Gaelic order and though his animous against the landlords and the system of colonial extraction they represent is intense, his vision of the future is predicated on true religion and patriotic loyality to ones one race and nation - not social revolution. Yet, ironically perhaps, he quotes with apparent approbation the full contents of the 1867 Proclamation of the Republic if only to show that he understands perfectly the form of land-exploitation and abuse of tenantry which inspired it - as well as the reasons why the landowner should be afraid of it, just as the members of the Anglican oligarchy in Ireland are afraid of the possible disestablishment of their Protestant episcopalian church which has secured the benefits of a colonial El Dorado (xviii) to them in previous generations. BS 05.06.2024.]
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Works
Religous & Politics |
- A Guide from the Church of Rome to the Church of Christ (2nd edn. 1836).
- Apostolic Christianity: Peoples anti-dote against Romanism and Puseyism (London: John Snow; Dublin: J. Robertson; Belfast: W. M'Comb 1841), xiv, 399pp. [see details].
- The Touchstone of Orthodoxy, or Essays on the Present State of the Churches (London: Darton & Clark; Belfast: John Hendeson 1842), 227pp. [see extract]
- Education in Ireland: its history, institutions, systems, statistics, and progress, from the earliest times to the present (London Dublin: Saunders, Otley & Co.; Alexander Thom 1862), xii, 277pp. [head of t.p.: A Hand-Book of the Education Question]
- Ireland and Her Churches (London: Chapman and Hall 1867), xxxv, 623pp. [see contents & extracts].
- The Religious History of Ireland: Primitive, Papal and Protestant including the evangelical missions, Catholic agitations, and Church Progress of the Last Half-century (London: King 1873), viii, 313pp.
- The Land-War in Ireland: A History for the Times ( (London: Macmillan & Co. 1870), xiv, 436 [Demy 8°; see extract]; Do. [facs. rep.]; (Port Washington NY: Kennikat 1970), xiv., 439pp.
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Pamphlets |
- Motives for Leaving the Roman Catholic Church [Controversial Pamphlets: Popery; Vol. 3]
(Dublin: Curry, Jun. & Co. 1827), q.pp..
- The Church Principles of the New Testament (British Anti-State Church Association Tracts 1848).
- Ireland Without a State Religion (London: James Sears [1868] - being an off-print chapter from Ireland and Her Churches (1867) [copies in Cardiff Ul and BL].
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Miscellaneous |
- with J[ohn] A. Walker, The New Hand-Book of Ireland: An Illustrated Guide for Tourists and Travellers [Walkers Handbooks] (Dublin: Steam Printing [1869; 1871; London: Simpkin, Marshall & Co.]; 2nd. edn. [1873]), 468pp. [maps and cold litho ills. by Foster of Dublin].
- The National Review of Politics, Literature, art and Progress. Vol. 1, Nos. 1-20 [conducted by James Godkin, Esq.; formerly owned by Lady Wilde];
Weekly, Vol. 1, no. 1 (Jan. 1, 1868) to Vol. 1, no. 20 (Dec. 26, 1868).
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Bibliographical details
Apostolic Christianity: Peoples Antidote against Romanism and Puseyism, by the author of A Guide from the Church of Rome to the Church of Christ (London: John Snow; Dublin: J. Robertson; Belfast: W. M'Comb 1841), xiv, 399pp. [Epigraph, t.p.: There is one God; and one Mediator between God and men, the Man CHRIST Jesus is your Master, ONE is you Master, even CHRIST - The Bible; available at Internet Archive - online; accesssed 05.06.2024; see extract]
Also cited on title pages Christian Government and Education in India, History of Ireland, &c., &c..
Ireland and Her Churches (London: Chapman & Hall 1867), 623pp. - Contents: |
INTRODUCTION.
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Position and Temper of the Irish Church [xi]
Diocesan Terrorism [xiii]
The Secrets of the Prison House [xiv]
The Establishment in [1791 [xvii]
Enormous Wealth of the Bishops [xviii]
Twenty Apostolic Wills made since 1822 [xix]
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The Insurrection of 1867 [xxi]
Sir Robert Peel on the Coercive System [xxvi]
Fenianism - What it signifies [xxviii]
Ireland and her Sovereign [xxxi]
Irish Viceroys [xxxv]
For what should the Irish Roman Catholics be loyal? [xxxv] |
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[...]
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[See full table of contents - as attached. ] |
Index of works available at Internet Archive with inks supplied by Clare County Library |
Ireland and Her Churches,
by James Godkin
Published in 1867, Chapman & Hall (London)
Pagination: 623pp.
Dewey: 274.15
Subject: Ireland — Church history
Available at Internet Archive |
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Quotations
Apostolic Christianity (1842) |
Preface: [...] But the writer of these pages is not in the position of those excellent men, whose zeal for the principles of the Reformation, now endangered, has induced them, in the midst of pastoral duties, and other pressing engagements, to study works on the Catholic controversy, in order to guard Protestants against Puseyism. He has been familiar with that controversy from his boyhood, and is acquainted not only with the outworks of the system, but has dwelt in its chambers of imagery. The inner spirit and doctrine of the Church of Rome can hardly be appreciated properly by those who only look at her from without, or read descriptions of her internal working. And yet this inner spirit so modifies external matters, and makes them sometimes so different from what they appear, that Protestants not ^infrequently miss the mark, in trying to enlighten Roman Catholics. Even when they do hit, they often strike a chord of pride or prejudice that makes the heart recoil from all further efforts. [v]
Besides, if we wish to rescue immortal souls from a system of fatal error, so mixed with truth and so originating iu truth, that it requires a delicate hand to pluck up the one without loosening the other, we must study that system, not in books merely, but as it actually lives and works in the hearts of its victims. The confidence of the Author, therefore, in thus coming forward, is grounded chiefly on the fact, that he is no raw recruit in this warfare. He was brought up in camps and he has been for several years engaged in actual service. He has tried his weapons, and found them proof in every species of conflict, whether wielded from the press, the pulpit, or the platform. Having learned his tactics in the field, he knows the strong and weak points of the enemy, as well as the most effective modes of assault. Yet the testimony of all parties warrants him, perhaps, in saying, that he has been enabled, through divine grace, to abstain from every thing offensive or violent in conducting the controversy. The enlightened reader will find nothing in this volume to wound good taste or Christian feeling, nor need the most tolerant friend of truth hesitate to put it into the hands of intelligent Roman Catholics ; for no man deprecates more strongly than the Author, the acrimony with which they have been treated. (pp.iv-v.)
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—Available at Internet Archive - online; accessed 05.062024. |
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Ireland and Her Churches (1867) - |
INTRODUCTION |
Chapter I |
: If an International Court were established as a supreme tribunal to the decisions of which all States should submit, and to which oppressed nationalities might appeal, there is some reason to apprehend - juding from the tone of the Continental and the American press, and from the speeches of such English statesmen as Mr. Bright and Mr. Stuart Mill - that in the case of Ireland v. England the verdict would be for the plaintiff, with heavy damages. [...] (p.[1]).
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[...]
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Then, there is in all parts of the country a considerable portion of the population that has been severely tried by the transition state of society during the last few years. Many of the small farmers have given up in despair the struggle to live by the cultivation of the soil, in consequence of free trade, which renders it almost impossible to make small farming pay. It is not without bitter feelings that these people have relinquished their homesteads and emigrated to America, or sunk to the rank of day-labourers. (p.3.)
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Chapter II: |
In one respect the Established clergy have become intensely national. They are passionately in love with the old Irish Church. The Church of St. Patrick, they contend, was truly and essentially an Episcopal Church of the Anglican type, with which the present Establishment is really identical. The identity is assumed to be a fact clearly demonstrated ; and on the strength of this assumption, the Roman Catholic hierarchy is regarded as an alien institution imposed upon the country, and possessing no right, human or divine, for persisting in its offensive intrusion. This is the, position taken by most of the Irish bishops and clergy since the publication of the Rev. Robert Kings Primer of the Church History of Ireland, which has been made a class-book for Divinity Students in Trinity College, Dublin.
This must be regarded as one of the most extraordinary delusions of the age. The Church of the native Irish, writes Dr. Todd, was discountenanced and ignored by Rome as well as by England. It consisted of the old Irish clergy and inmates of the monasteries beyond the limits of the English pale, who had not adopted, the English manners or language, and who were, therefore, dealt with as rebels, and compelled to seek for support from the charity or devotion of the people. Many of these took refuge in foreign countries, or connected themselves with foreign emissaries hostile to England at home; but at a subsequent period, when the Anfjlo-Irish Church had accepted the Reformation, the were Irish clergy were found to have become practically extinct. (p.20; citing Todd, St. Patrick, Apostle of Ireland. A Memoir of his Life[,] and By James Henthorn Todd, D.D., Senior Fellow of Trinity College, Regius Professor of Hebrew in the University, and Treasurer of St. Patricks Cathedral, Dublin [no page-ref given.])
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Inspection of the Bishoprics [being Pt. 3 of Ireland and Her Churches] (-a visit to St. Catherines) |
[...] which at the close of the last century was inhabited by 20,000 people. At present the population is about the same, but only 1,595 belong to the Establishment. For these there is ample accommodation in the parish church, which is conveniently situated — a fine building with sittings for 900 persons. The net value of the living is £300 a year. We are not surprised to find that it is in the gift of the Earl of Meath, nor do we question the general belief that, in the manner and form provided by law, the next presentation is sold to the highest bidder, and that there is therefore little regard paid to the intellectual or moral fitness of the rector, who claims to be the sole legitimate pastor of the 20,000 souls within the bounds of his parish. The late rector became
[190]
the subject of a trial which contained very unedifying disclosures, and it could not have been, expected that under his pastoral care much could have been done for the spiritual good of the people. Nothing can be said against the moral character of the present incumbent. But turning to the “Irish Church Directory,” published by Mr. Charles, I find something very remarkable in the dates connected with the appointment. He was ordained in 1849, at which time he entered the diocese, and in the very next year he was inducted the rector of this parish. He suddenly abandoned another honourable profession, the Bar, for the purpose of enter previous training, therefore, could not have specially fitted him for the discharge of his duties as the pastor of a missionary church in the midst of a poor, ignorant, dense population. It is true that he is assisted by two curates, but if a rector is not himself very well qualified for his office, he is not likely to employ curates with abilities calculated to eclipse him. The men of his choice will be faint reflections of himself, and even if they have superior light, they will find it prudent to keep it shaded. This may account for the melancholy fact that while the total population of this parish within the city bounds is 18,000, and the Church of England population is 1,595, and there is accommodation in the church for 900, yet the actual attendance upon the ministry of’ these three clergymen at Sunday morning service might be contained in a schoolroom of moderate dimensions. This parish has the best estate in the city, amounting to nearly £1,000 a year, managed by a board incorporated by a recent Act of Parliament, at the instance of Mr. Benjamin Lee Guinness, M.P. Part of the stipends of the two curates is paid out of this fund. The church at Harold’s-cross, and another in Swift’s-alley, off Francis-street, are chapels-of-ease to St. Catherine’s, though each has its own district assigned to it, and each minister has the position of an incumbent.
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Among the charges brought against the late rector, who had exchanged an English living for this parish, was one of mismanagement, in connexion with the proceeds of the great
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parish estate. To avoid his creditors he lived in the vestry-room of the church. At one time, when the Rev. Mr. Hastings was rector, and the Rev. Thomas Gregg curate — two excellent ministers — there was a great revival of religion in this parish, and the church was full; but since that time it has been rapidly sinking in popularity and public estimation. This result has been brought about partly by interminable parish squabbles connected with pecuniary matters. A Presbyterian congregation in the neighbourhood is said to have been largely recruited from time to time by desertions from St. Catherine’s; whereas if its pulpit were efficiently occupied by an Evangelical minister capable of preaching extemporaneously, the contrary effect would be produced; the Dissenters would frequent the church as they have done to a large extent in this city. (pp.191-92.)
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Lord Dufferins defence of the Irish landlord |
Ireland and Her Churches (1867) includes remarks on Lord Dufferins (Frederick Temple Blackwood, q.v.) defence of the Irish landlords: |
The Irish landlords heave found in Lord Dufferin a most ac complished advocate. No champion ever fought with more polished weapons, or used them more skilfully. We cannot but admire the force of his arguments, the masterly disposition of his materials, and the perfection of his rhetoric. If we are disappointed in anything, it is that a nobleman so singularly gifted, with a mind so well cultivated, so en lightened by travel, so just and kind as a landlord, so liberal in politics, and really so patriotic, does not always rise superior to the instincts of his order. There is no man in the peerage whom we should have regarded as so well qualified to act as an arbitrator between the two classes - land lords and tenants in this country. I, for one, therefore, regretted that he took up the position of an advocate of one of the parties, and that his discussion of so great a question assumed the form of a plea for the Irish landlords.
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[...; Here quotes extensively from Dufferins article - as supra.]
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Godkin responds: |
Of course the rights of property must be recognized if society is to exist at all, and it is perfectly natural that every class should pursue its own advantage with more or less intelligence. But considering how the present race of Irish proprietors obtained their property, they were bound to do all in their power to render it sacred, to purge it from [585] its original sin of violence, and cleanse their title deeds from the stains of blood. That was a memorable occasion when the Irish Viceroy and Cardinal Cullen met this year at the Lord Mayors banquet in the Dublin Mansion House. It was the first time that ever the head of the Irish Government met at the social board a prince of the Roman Church, recognising his rank, and giving him precedence above all those who were present, so that the representative of the Pope entered next to the representative of the Queen. The Cardinals health was proposed next after that of his Excellency, and was received with all the honours. But why do I advert to this matter her? For this reason. Archbishop Cullen was not only a Cardinal sitting beside the Viceroy. He was the son of a Celtic tenant farmer sitting beside one of the great territorial lords, to whom the confiscated lauds had been parcelled out by the King of England. This fact gives great significance to a circumstance which has not been hitherto noticed, and which is pertinent to my present purpose. [...] (pp.584-85.)
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—Available on Internet Archive - online; accessed 06.06.2024 |
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The Touchstone of Orthodoxy, by Rev. James Godwin, author of A Guide from the Church or Rome to the Church of Christ, Apostolic Christianity, &c. (Dublin: W. Curry; Belfast: John Henderson 1842), 227pp. |
Opening: In a former Work, the Author of these essays endeavoured to enlighten his Roman Catholic countrymen, by directing their attention to the nature of the Church of Christ. The present volume is designed to express the evils of those divisions among Protestants, which rise up as a frowning barrier before the temple of Truth. The scholastic divinity, whose power is still, to a great extent, predominant in the Church, is fruitful of strife, indeed, but barren of practical good. Its theory is a system of metaphysical abstractions; - its practice, servile formality. It is not faith, but a creed - it is not dispositions, but ceremonies - it is not rooted in principles and holy tempers, but inflexible forms and sharply defined opinions, which constitute those religions that have obtained the imprimatur of authority and the homage of the multitude. The influence of the Baconian philosophy is not confined to science or political economy; its spirit is invading [ii] the province of religion also, and is working a revolution in the Churches - not volcanic and violent, like that which rent society at the Reformation, and spent itself in petrified incrustation on the surface - but penetrating and deep, like the all-diffusive energy of the sun, which quickens the roots of all things before it pushes forth the leaves and blossoms; and changes their outward forms only by subjecting them to the power of an inward life.
The spirit of the age is eminently practical. Men now look for fruit - for beneficial results; - and every institution, sacred as well as secular, which fails to exhibit them, is in danger of being cut down and cast into the fire. Churches, like other things, are tried by the test of utility. If they cannot be made to work well they must not be in the way. Their past services are forgotten in their present decrepitude; and they are compelled to retire into the wilderness before the march of civilization, like the aged savaged, who curses the power that convert that wilderness into a garden, and drives him, with the beasts of prey, into deeper solitudes.
This practical tendency of the age is in strict harmony with the genius of the Gospel; which only gives holier motives and nobler aims, and reveals a more glorious recompense to the activity of the human mind - stimulating and directing, but never impending or paralysing, its energies. For centuries [iii] Christianity has been struggling to be free - sighing for the opening of her prison doors, that she might go forth and bless the world. Her own temple has been her dungeon, - her priests have been her gaolers - and long and carefully did they keep the key of knowledge; but it has been wrested from them; and now Truth has free course, and is lighting up her own glorious high-way through the earth!
In these Essays, the Churches are subjected to a new text. They are tried for the spirits -their fruits. If they have that mind which was also in Jesus Christ - then must they have rooted in them the faith which works by love. If not, their profession may be sound, indeed - but it is no better than sounding brass. [...] (pp.i-iii.) |
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Conclusion: [...] Vainly do we mourn over the unbelief and impiety of the world, so long as the Christian army is broken into fragments, and the powers of darkness stand before us in phalanx firm. Without union indeed, no great moral victory was ever achieved. If the world is to be converted, then, Christians must lay aside their petty jealousies, and unite as one man. And blessed be God, they are uniting! Even those bodies which have hitherto moved farthest away from the common centre of light and love, are visibly yielding to the attracion of the Cross; and I fondly trust, that soon with harmonious movement and commingling radiance, we shall behold all the orthox Churches of our land shining together in the Christian firmament - a bright and beautiful constellation, ordained to reflect on the world the light and glor of the Sun of Righteousness - which schism will be seen falling like lightning from heaven.
The sum of the whole matter may be given in the pathetic words of Paul: If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy and be like-minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vain-glory; but in lowliness of mind let each esteem other better than themselves. Look not every man to his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus ... Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God without rebuke; in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. [The End.] |
—Available at Google Books - online; accessed 05.06.2024; see page-image as as attached. |
Land-War (1870): Let them picture ... this fine race of honest, godly people, rack-rented, crushed, evicted, heart-broken - men and women, and children - Protestants, Saxons, cast out to perish as the refuse of the earth, by a set of landed proprietors of their own race and creed; and learn ... that if any body of men has the power of making laws to promote its own interest, no instincts of humanity, no dictates of religion can ... keep them from acting with ruthless barbarity ... (q.pp.).
In The Story of Ireland (1867), A. M. Sullivan [q.v.] quotes extensively from a "Protestant and English writer" called Godkin, author of Cassell's (Godkin's) History of Ireland - acc. to a footnote. There is no such title by any Godwin in the main library catalogues and the only title corresponding to the publisher's name is New and Popular History of Ireland: from the beginning of the Christian era to the present time, 3 vols. in 1 (London: John Cassell 1852) for which no author is given in COPAC or Abebooks (where it is said to be an early publication of the English publisher John Cassell [1817-65]. Sullivan writes: |
It would be little creditable to an Irish Catholic to own himself capable of narrating this chapter of Irish history with calmness and without all-conquering emotion. For my part I content myself with citing the descriptions of it supplied by Protestant and English writers.
The eighteenth century, says one of these, writing on the penal laws in Ireland, was the era of persecution, in which the law did the work of the sword more effectually and more safely. Then was established a code framed with almost diabolical ingenuity to extinguish natural affection — to foster perfidy and hypocrisy — to petrify conscience — to perpetuate brutal ignorance — to facilitate the work of tyranny — by rendering the vices of slavery inherent and natural in the Irish character, and to make Protestantism almost irredeemably odious as the monstrous incarnation of all moral perversions.
Too well, he continues, did it accomplish its deadly work of debasement on the intellects, morals, and physical condition of a people sinking in degeneracy from age to age, till all manly spirit, all virtuous sense of personal independence and responsibility, was nearly extinct, and the very features — vacant, timid, cunning, and unreflective — betrayed the crouching slave within!
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In the presence of the terrible facts he is called upon to chronicle, the generous nature of the Protestant historian whom I am quoting, warms into indignation. Unable to endure the reflection, that they who thus labored to deform and brutify the Irish people are for ever reproaching them before the world for bearing traces of the infamous effort, he bursts forth into the following noble vindication of the calumniated victims of oppression:
"Having no rights or franchises — no legal protection of life or property — disqualified to handle a gun, even as a common soldier or a gamekeeper — forbidden to acquire the elements of knowledge at home or abroad — forbidden even to render to God what conscience dictated as His due — what could the Irish be but abject serfs ? What nation in their circumstances could have been otherwise? Is it not amazing that any social virtue could have survived such an ordeal?— that any seeds of good, any roots of national greatness, could have outlived such a long tempestuous winter?
These laws, he continues, were aimed not only at the religion of the Catholic, but still more at his liberty and his property. He could enjoy no freehold property, nor was he allowed to have a lease for a longer term than thirty-one years ; but as even as this term was long enough to encourage an industrious man to reclaim waste lands and improve his worldly circumstances, it was enacted that if a Papist should have a farm producing a profit greater than one-third of the rent, his right to such should immediately cease, and pass over to the first Protestant who should discover the rate of profit!
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—A. M. Sullivan, op. cit., 1867, pp.474-75; available at Internet Archive - online; accessed 18.09.2024. |
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References
Dictionary of National Biography, gives bio-data: 1806-1879; writer on Ireland; est. Christian Patriot (Belfast 1849; recte 1838-40; see note]); ed. Derry Standard and Dublin Daily Express; member of Tenant League, 1859; civil list pension, 1873; The Land War in Ireland (1970); Religious History of Ireland (1873).
Dictionary of Irish Biography (RIA 2009) contains an entry on Godkin is by Andrew OBrien and Linde Lunney - online [accessed 05.06.2024].
Emerald Isle Books (1995) lists Ireland and Her Churches (London: Chapman 1867); with John A. Walker, The New Hand-Book of Ireland, an illustrated guide for tourists and travellers (Dublin: Steam Printing c.1869), 468pp.; maps and cold litho ills. by Foster of Dublin [£75].
Belfast Public Library holds The Religious History of Ireland (1873).
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Notes
Thomas Chalmers. DD (Dr. Chalmers; 1780-1847) was a social welfare pioneer associated with St. Johns Church, Glasgow who gave evidence before a Commons Commission on poverty in England, Scotland and Ireland; he campaigned to save Scotland from the Poor Rate levied on parishes for the support of paupers believing that the system eroded the will to work and thus the only route to social progress available to both urban and rural poor; his own adminstration of St Johns Parish in Glasgow turned on the conviction - proved in his own eyes - that relatives and charitable neighbours do more, after individual efforts at emplooyment, than any assessed rate of payment to indigent and unempoyed and generally promoted the role of churches acting out of the spirit of Christian charity over any government subvention drawn on the parishes themselves and often resulting in municipal bankruptcy in England and latterly in Scotland. His speeches and articles were collected by his daughter while other papers were collected by Rev William Hanna, a son-in-law and later by Grace Chalmers Wood (1912); there is a biography was written by Mrs Oliphant (1905).
Bibl.: See his Enquiry into the Extent and Stability of National Resources (Edinburgh: Oliphant & Brown 1808) - on the Napoleonic blockade on English shipping; also The Christian and Civic Economy of Large Towns (1821-26)Wilson Harper, The Social Ideal and Dr. Chalmers' contribution to Christian Economics (Edinburgh 1910), xvii, 377pp.; Grace Chalmers Wood, intro. Dr Chalmers and the Poor Laws: a comparison of Scotch and English pauperism and evidence before the committee of the House of Commons (Edinburgh: D. Douglas 1911); Henry Hunter, ed., Problems of Poverty: Selections from the Economic and Social Writings of Thomas Chalmers DD (London [1912]) [see extracts]; and The Practical and the Pious: Essays of Thomas Chalmers, ed. A. C. Cheyne (St. Andrews UP 1985), 211pp. [COPAC - online.]
Problems of Poverty: Selections from the Economic and Social Writings of Thomas Chalmers DD, arranged by Henry Hunter, Ex.-President of the Society of Poor Law Officials of Scotland (London [1912]) 368pp. |
[...] To beat back the growing tendency to dependence on a poor rate; to awaken the Church to a realization that it was the true and only benefactor of the poor, became the great passion of Chalmers life. (Hunter, Intro., p.24.)
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Dr. Chalmers failed, except in a few instances, to induce the Churches in the populous centres to adopt his method of district visitation, which he held to be necessary. There is no doubt that this was a profound disappointment to him. The abolition of outdoor pauperism was one of the chief interests of his life, and he knew that it could only be accomplished by an active forward movement on the part of the Church. If the Church generally had followed [34] his lead, a poor rate in Scotland might have been confined to the maintenance of institutional poor, to which Chalmers had no objection. In insisting on their long-established right to care for ordinary out- door poor, the Church might have maintained and strengthened her hold over the working-classes, and there would not have been to-day that chasm be- tween the two, which all who are interested in the best welfare of the country deplore. Apart from the question as to whether we have travelled too far along the road of public relief ever to be able to return, it is impossible to ignore the teaching of Chalmers on the question of poverty. His knowledge of the poor was so intimate and personal ; his intellectual apprehension of the matter was so acute and his sagacity so practical, that the Church and the nation, in periodically dealing with this question, are continually brought up against his conclusions. In one of his luminous phrases Chalmers speaks of the charity of law as contrasted with the charity of human kindness. (pp.33-34.)
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—Available online; accessed 06.06.2024. |
Gerald Hall (Centre for Research Libraries, Chicago) writes that the online New Dictionary of National Biography gives 1838-40 as publication dates of the Christian Patriot (Belfast), compared with those stated in the Shorter ODNB and cited in References [supra]. Hall also cites a collection of Godkins newpaper writings published as The Touchstone of Orthodoxy (1838), and confirms that he wrote a prize-winning Repeal essay, adding that his conditions for Repeal, such as a majority of Protestants acceding to it, certainly were not the party line.
Catholic convert: Godkin was baptised by Bishop James Keating of the Diocese of Ferns in 1818 or 1819 [aetat 12 or 13], his Parish Priest being one Patrick Synnott (Father Sinnott) of Gorey, Co. Wexford in his own account of his conversion.
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