Catholic emancipation
The Act of Settlement 1701 went even farther limiting the succession to the heirs of the body of Sophia of Hanover, provided that they do not "profess the Popish religion", "marry a Papist", "be reconciled to or ... hold Communion with the See or Church of Rome".
Section 2 of the Succession to the Crown Act 2013, and similar provisions in the law of other signatories to the Perth Agreement, allow marriage by such an heir to a Roman Catholic.
Since the electoral franchise at the time was largely determined by property, this relief gave the votes to Roman Catholics holding land with a rental value of £2 a year.
O'Connell's manoeuvres were important, but the decisive turning point came with the change in public opinion in Britain in favour of emancipation.
[citation needed] The Sacramental Test Act 1828 removed the barrier that required certain public officials to be members of the established Church.
Finally, the Duke of Wellington and Sir Robert Peel changed positions to support the Roman Catholic Relief Act 1829.
This act removed many of the remaining substantial restrictions on Roman Catholics throughout the United Kingdom of Great Britain and Ireland.
The dechristianisation of France in 1790–1801, the anti-Catholic Kulturkampf in Germany in the 1870s and the progress of Jewish emancipation present interesting comparisons of toleration at the European level.
Roman Catholics in Quebec had a grandfathered level of religious freedom, including the ability to serve in that colony's legislative body without having to take a Test Oath denouncing their faith.
The granting of Roman Catholic emancipation in Newfoundland was less straightforward than it was in Ireland, and this question had a significant influence on the wider struggle for a legislature.
In the period from 1770 to 1800, the Governors of Newfoundland had begun to relax restrictions on Roman Catholics, permitting the establishment of French and Irish missions.
Most people assumed that Roman Catholics would pass unhindered into the ranks of public office and enjoy equality with Protestants.
As each governor's commission had been granted by royal prerogative and not by the statute laws of the British Parliament, Newfoundland had no choice but to be left with whatever existing local regulations discriminated against Roman Catholics.
More than any previous event or regulation, the failure of the British government to grant emancipation renewed the strident claims by Newfoundland Reformers for a colonial legislature.
