[FitzRalph] singled out two faults for special denunciation, and it would appear that he had identified them in the course of a year’s close scrutiny of his flock and its mores — firstly, the civil war ‘inter Anglicos et Hibernicos’ and secondly, general theft and dishonesty. In the former case he pointed out to his hearers, most of whom we can presume were ‘Anglici’, that both rival communities in Ireland were under the impression that it was lawful not merely to rob and plunder those of the opposing community, but also to kill them, and he issued a stem warning that to kill was always gravely sinful except in self-defence. Only an officer of the law, acting in accordance with the prescriptions of that law, had such power. […]
In the same vein as his rejection of injury to life and limb by private persons in the name of loyalty to the Crown, he also condemned injury to property on the same pretext: theft, rapine, and plunder were always sinful, according to FitzRalph and the only adequate form of penitence for such a sin was proper and full restitution. This is a theme which he had frequently mentioned in his Avignon sermons, and he was to return to it again and again, sometimes in exhaustive detail, in the course of his work in Ireland. He was obviously capable of a shrewd appreciation of the manner in which racial dissension could be made the pretext for self-interest and greed, above all in the name of professed loyalty to the king and allegedly justifiable opposition to his unfaithful Irish rebels.
A description of Richard FitzRalph’s sermon denouncing murder and criminal behaviour, and the tribalism which saw it as no murder or crime if undertaken against the “other side”. The sermon was preached in Drogheda, 25th March 1349.
Quoted from Richard FitzRalph in Oxford, Avignon and Armagh, Katherine Walsh (1981), pages 285-286.