Ireland after its belated Age of Aquarius…

On Sunday Killian Forde picked up a theme, I vaguely touched on a few weeks ago on Brassneck, the similarity between the current crisis and a pyramid selling scheme. John Banville takes a more human look at the roller coaster ride some Irish people have been on over the last year or so… (H/T Susan!)

…the start of our Age of Aquarius can be dated to that week in the spring of 1992 when the news broke in Ireland that a prominent and popular churchman, Bishop Eamonn Casey, had carried on a long affair with an Irish-American woman, and that he had a 17-year-old son by her. It was the first of a series of religio-sexual scandals to be exposed here, each one worse than its predecessor.

The bishop had been a pillar both of church and state — he was a ubiquitous presence during Pope John Paul’s visit to Ireland in 1979, but he had also done much to highlight the plight of the urban homeless — and his downfall should have been a disorienting shock to a country that was proud of being 95 percent Catholic. However, all we knew was that the church’s centuries-long stranglehold upon our necks had suddenly been loosened. Freed, we did what all free men like best to do: we started making money, and spending it. The ’90s and the first half of the noughties were our coming-of-age party. Oh, how we roistered.


And yet there is, too, a curious trace of wistfulness in the air. We seem to be asking if it was really so bad in those days before Bishop Casey liberated us. Were we, if not happier, then at least more content, when we were poor? Did we not behave more courteously toward each other — did we not more readily forgive each other and ourselves for our failings? Shall we not perhaps regain something of the “real” Ireland when the suddenly toothless tiger is dead and buried? As our mothers used to say to us children when we had lost something, “You weren’t meant to have it.” Grim comfort.

Indeed. Some of the problem Banville alludes to is the close identity between the church and the most significant forms of social capital, which have often either been generated through the church or closely associated with church institutions, such as the Parish.

No doubt the fear will pass in time, but need to find new viable forms of social capital will doubtless remain…