Abstract
There were several ‘political parsons’ among the Protestant clergy of nineteenth-century Ireland, and one of the first was the Rev. Dr Thomas Drew (1800–70). Born in Limerick, Drew embarked on a career in the established Church of Ireland and by 1833 was appointed minister of Christ Church in Belfast. It was a new parish, created to provide for the growing Protestant population around Sandy Row. Drew's congregation was predominantly working class, with most being employed in the town's textile industries, and as an evangelical he developed initiatives to promote their spiritual and moral welfare. His membership of the Orange Order and other Protestant societies meant he had huge influence within popular loyalism. Drew was always a controversial figure; he was despised by Belfast's Catholics, and his political populism did not stand well with the town's conservative leadership.
Drew was important because he oversaw one of Belfast's largest Protestant congregations, and his anti-Catholic rhetoric was a significant source of sectarian feeling. Sean Farrell, building on his strong research output which has focused on the interplay between religion and popular politics in modern Ireland, presents the first detailed study of the Christ Church minister in his latest book. This is not a conventional biography; Farrell describes it as a ‘microhistory’ (p. 4) that uses Drew's public career as a vehicle through which to understand the development of Christ Church and anti-Catholicism in Victorian Belfast (p. 4).
The book is divided into seven chapters. Chapter one outlines Drew's efforts to establish a thriving Protestant community amid challenges posed by Belfast's transition into a major industrial town. His Orange principles and evangelical outreach, such as schools and prayer stations, were crucial to shaping the parish. The next chapter examines Drew's sermons, and again we see that evangelicalism and Orangeism were important. The third chapter highlights the growth of Low Church evangelicalism among the parish clergy in Belfast and tensions with the High Church leadership. This was demonstrated by the opposition of Drew and others to their bishop's architecture society in 1842–3.
Chapter four makes the case for a ‘defensive Protestant populism’ – a mix of Tory paternalism, evangelical economics and anxiety about growing Catholic power that shaped Drew's attitude toward the working class (p. 149). He was not always consistent in his support for the poor; for example, he believed the poverty-stricken Ballymacarrett weavers exaggerated their plight in 1842. Yet, his influence in organised anti-Catholicism, such as the Christ Church Protestant Association and Orange Order, meant that working-class Protestants continued to consider him their champion, as the fifth chapter highlights. Chapter six examines Drew's Orange sermon of 1857 and the subsequent sectarian riots. Farrell argues that his role was marginal, but the incident showed he was unable to control the actions of his supporters. The final chapter looks at Drew's life after promotion to Loughinisland parish, Co. Down, in 1859. He remained a controversial figure until his death in 1870.
A broad range of sources have been consulted, including manuscripts, newspapers, parliamentary papers and contemporary books. Some are newly discovered or formerly underutilised, such as the Christ Church religious census of 1852, the church's library catalogue, an unpublished contemporary history of the church, and Drew's sermons, publications and correspondence. One of many examples of Farrell's skilful use of sources is demonstrated in chapter five. He compares Orange records with street directories to get a sense of the social composition of the Order in Belfast. This indicates that the local leadership provided by Church of Ireland ministers like Drew and the lower middle class was an important link between the plebeian members and the elite Grand Lodge.
This book provides a thorough assessment of Drew's influence at Christ Church and wider Belfast. There are many interesting insights, such as the concept of a defensive Protestant populism already mentioned above. The main finding, though, is that Drew was a more complex and adaptable individual than he may seem. There is no doubt that he could be the religious controversialist, Orangeman, and fierce anti-Catholic who was often viewed as an instigator of sectarian violence. However, Farrell demonstrates that the Christ Church minister could also be the dedicated evangelist to the Protestant poor, and most of his sermons never mentioned Catholicism or contemporary politics. For Drew, these two personas were one and the same, highlighting that politics and religion were often inseparable during this period. Drew's ability to maintain a balance between these poles contributed to his cross-class appeal. His sermons, evangelical outreach and school system helped to build a rapport with parishioners, while his commitment to Orangeism made him popular with working-class Protestants. Belfast's middle-class conservatives were uneasy about Drew's political populism and anti-Catholic rants, but they were drawn to his evangelical outlook, advocacy of the poor, outreach programmes and many of his political ideas like factory reform and the abolition of slavery. Farrell argues that Drew's adaptability and cross-class appeal are essential for understanding not only the success of his ministry (almost two thirds of the district attended church), but also how sectarianism was able to endure in Belfast.
It would have been helpful if the author had made more comparisons between Christ Church and other Belfast parishes, but overall this is a welcome and important contribution on Thomas Drew. Thanks to Farrell, we now have a clearer understanding of the role of the ‘political parson’ and anti-Catholicism in the making of Victorian Belfast.