1
Religion and Apocalyptic
in Northern Ireland
Introduction to Chapter 1
It has been claimed that the scholarly effort to explain the relationship between religion and conflict in Northern Ireland is in danger of becoming âresearch saturated.â Despite the profusion of articles and monographs, however, genuinely new ideas and original insights into the underlying dynamics of religious convictions in Northern Ireland have been rare. The problem is partly attributable to the dominance of social science approaches, many of which are predicated on the dubious methodological premise that religious convictions and the language in which they assumed textual form can be understood through a proper grasp of the social contexts out of which they purportedly arose. Moreover, despite the considerable academic interest, there remain crucial aspects of the question concerning the role of religion in the Troubles that have not been adequately examined. The apocalyptic-eschatological dimension of the conflict is a notable example of a prominent theme that has not received a level of scholarly interest commensurate with its significance. The aim of the first part of this chapter is to survey some of the main contours of the scholarship in relation to religion and apocalyptic in Northern Ireland and to offer a constructive criticism towards the development of a new approach. The final part of the chapter will consider how this book advances scholarship in millennial studies by offering an original approach that departs from both the traditional deprivation thesis as well as more recent revisionist attempts to understand millennial phenomena in culture.
The Study of Religion in the Northern Ireland Troubles:
Review and Critique of Existing Scholarship
The role of religion has been a point of great controversy in the historiography of the Northern Ireland Troubles. For many years one of the paramount objectives of historians, social scientists, and even psychologists of the Troubles has been to explain âthe significant part which religious belief [was] playing in stimulating conflict and hostility between Protestant and Roman Catholic in Northern Ireland.â Some have maintained that the influence of religion was nearly always deleterious and contributed to the exacerbation of sectarian hostility. Others have acknowledged that while religious thought could be misused to serve violent ends, its influence was, on balance, benevolent. Still others have taken the intermediate view that religion was a neutral force and could be used ideologically either to advance the cause of peace or to aggravate existing sectarian antagonism.
Although this question is not the main focus of this study, it does form a constant backdrop to our efforts to understand the characteristics of Northern Ireland evangelicalism. It is thus hoped that the findings of this research will offer a new perspective on the âreligion questionâ by focusing attention away from sociological phenomena and upon the apocalyptic-eschatological substance of the religious convictions of evangelicals.
The Protestant-Catholic dichotomy of religious belief and national affiliation has been widely accepted as an axiom of Northern Ireland society by a wide range of social scientists and historians of the Troubles. Richard Rose, writing at the beginning of the Troubles, even went so far as to describe Northern Ireland as a âbi-confessionalâ society. Some scholars have sought to downplay the significance of religion as a factor in the conflict and tend to relegate its importance to its role as an ethnic or national label. Others have maintained that religious forces underpin the political context. In 1984, John Hickey argued that in Northern Ireland â[i]t is more a question of religion inspiring politics than of politics making use of religion. It is a situation more akin to the first half of seventeenth-century England than to the last quarter of twentieth century Britain.â
To his credit, Hickey challenged the prevailing sociological accounts of religion in Northern Ireland as âa by-product of the social environmentâ by suggesting that in Northern Ireland âdoctrine can, in fact, account for sociological reality.â Despite these perceptive insights, Hickeyâs analysis is deficient in that it lacks a theoretical basis for the claim that doctrine can be constitutive of social reality.
Throughout the 1980s and early 1990s academic commentators continued to maintain that religion was at the forefront of the Northern Ireland conflict. In 1986 the sociologist Steve Bruce wrote a sociological analysis of the politics and religion of Ian Paisley. After an illuminating analysis of the coalescence between the politics and theology of Paisley and his followers, Bruce came to the conclusion that the âNorthern Ireland conflict is a religious conflict.â Although other theories were put forward, including the notion that the conflict was a colonial dispute or a matter of social and economic inequality, the most comprehensive rejection of Bruceâs thesis came from John McGarry and Brendan OâLeary in 1995. Recognizing that none of these accounts were able to penetrate âto the heart of divisions in Northern Ireland, as they all simplify, exaggerate and generalize their preferred causal explanation,â Joseph Ruane and Jennifer Todd proposed the notion of a âsystem of relationshipsâ of difference, dominance and division, which reinforce one another. Religion was regarded as one factor in a plurality of dynamics which animated sectarian conflict in Northern Ireland. Gradually, the notion that religion had any significant role to play in the conflict in its own right was dismissed by many researchers of the Troubles. By 1999, leading scholars had established that the relative insignificance of religious factors was now a matter of âacademic consensus.â
It may well be the case that the debate regarding whether or not the conflict was âabout religionâ has been a continual distraction away from the most promising lines of inquiry into the history and culture of Northern Ireland in the twentieth century. The problem with the debate lies not only in the critical assumptions of scholars whose own convictions inevitably lead towards a partisan portrayal of the role of religion in the conflict, but also in the terminological confusion which has arisen, not least in regard to the meaning of the word âreligion.â Commentators on the Troubles have expressed their uncertainty about where to draw the boundaries between politics and religion in the culture of Northern Ireland Protestants. âWithin Unionism,â observes Duncan Morrow, âthere is clearly an enormous blurring of the doctrinal and the ideological and thus of the border between the religious and the political.â The Anglican archbishop, Robin Eames, eager to sep...