John
Charles McQuaid: Ruler of Catholic Ireland
By John Cooney
Syracuse, New York: Syracuse U P, 2000. 526 pp.
Journal of Church and State
43.1 (Winter 2001): 147-48.
Imagine the ‘moral majority’ in
power. Even grant a democratic society. Observe how they elect
politicians, enact laws and the state constitution in its text,
amendments, and interpretation. Include ‘moral’ always with ‘majority.’
Watch how the minority logically may become defined as ‘immoral.’ Their
‘evils’ and ‘errors’ stand little chance of cherishing human, and,
hence civil, rights. To enhance their authority, allow the ‘moral
majority’ an eternal justification, reward and punishment. Finally,
find a leader willing to personify such a moral and religious majority,
and you have John Charles McQuaid, Archbishop of Dublin, Primate of
Ireland, from 1940 through 1972.
John Cooney’s biography is thus a
case study in Church-State relations where the above hypothesis becomes
flesh and blood. McQuaid’s life-long dedication to achieve a ‘Catholic
Ireland,’ therefore, offers readers a paradigm far beyond the Pale of
20th century ‘Dublin’s Fair City.’
Here, the newly independent Irish
Free State had a historical and geographically defined Catholic
majority. Prelates, politicians and people duly enacted laws in accord
with their moral principles. Abortion, divorce, contraception, and
pornography were all strictly prohibited. Close personal and
institutional cooperation between Church and State ensured the
Constitution, educational system, health benefits, adoption laws, and
penal code were all written in accord with ‘the established beliefs of
the majority.’ The evil enemies of Communism and Liberalism were kept
at bay from Erin’s shores. Even the Yugoslav soccer team and the
performer Jayne Mansfield were not spared the forceful intervention of
the moral monopolist McQuaid.
Cooney offers an exact and
detailed account of John Charles’ – so commonly known in Dublin, by
friend and foe - method of government. An extensive spy network assured
him of constant confidential reports on all matters of society. A
conception of pastors as an aloof, untouchable, other worldly elite
assured them, and him, of pedestal power, prestige and fear. Scandal
was silenced. Divine truth and morality had no need for either public
debate or press scrutiny. Woe to the dissenting cleric! Intimidation or
demotion waited. The laity’s role was simple: pray, pay and obey.
Nonetheless, this book remains
mainly journalistic, with an odd touch of partisan overkill. A deeper
theological, legal and moral perspective looks longer. A historical
theologian sees McQuaid as heir to Pio Nono’s view of Catholic ghetto
integralism: one unchangeable Church with sole teachers of faith and
morality, the hierarchy. In the realm of law, the Archbishop’s
monarchical arrogance was merely a scrupulous application of the 1917
Code of Canon Law. Finally, serious questions linger over John Charles’
probable knowledge, cover up, and lack of civil redress in several
cases of clerical abuse of adolescents and nuns’ mistreatment of
infants, especially in church orphanages, either founded or supervised
by McQuaid. Why was the law of the land not used to defend vulnerable
children, the first in the kingdom of heaven?
Kevin B. Fagan, Ph.D.