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Born: 31 October 1835, Carrickbeg, Carrick-on-Suir, County Waterford
Entered: 04 February 1859, Beaumont, England - Angliae Province (ANG)
Died: 01 January 1866, St Francis Xavier's, Upper Gardiner Street, Dublin

Older brother of William Hayden RIP 1919

2nd year Novitiate at Tullabeg
by 1865 at Rome Italy (ROM) studying Theology 1

◆ HIB Menologies SJ :
Older brother of William Hayden RIP 1919

1862 Sent to teach at the newly opened school in Limerick.
1864 Sent to Rome for Philosophy, but he was sent back to Dublin due to failing health, and he died in a mental home 01 January 1866.

Born: 31July 1850, Multyfarnham, County Westmeath
Entered: 08 October 1891, St Stanislaus College, Tullabeg, County Offaly
Professed: 15 August 1902
Died: 28 December 1909, Clongowes Wood College, Naas, County Kildare

◆ HIB Menologies SJ :
He was a bricklayer by trade and very skilful in anything to do with building. While in Dublin he was involved heavily with the Nationalist movement, and knew a lot about Fenians. He also served with the Ambulance Service during the Franco-Prussian War of 1870 where he suffered much. When he returned to Dublin his health was poor and he suffered on and off from the effects of tat severe war.

Had made two attempts to join the Society, and eventually did 08 October 1891..

1900 He was sent to Clongowes where he built the Infirmary. During his last years there he developed heart trouble. He died, as he said himself, at peace with everybody on the Feast of the Holy Innocents 28 December 1909.
He was very pious and edifying. He was always obliging, skilful, handy and a singularly gentle and quiet person.

◆ Fr Francis Finegan : Admissions 1859-1948 - Entered 04 November 1888. LEFT. RE ENTERED 08 October 1891

Born: 22 February 1839, Carrickbeg, Carrick-on-Suir, County Waterford
Entered: 17 February 1862, Milltown Park, Dublin
Ordained: 1874, Stonyhurst, Lancashire, England
Final Vows: 15 August 1879
Died: 09 January 1919, Milltown Park, Dublin

Younger brother of Daniel Hayden RIP 1866

Educated at Clongowes Wood College SJ

by 1865 at Roehampton, London (ANG) studying
by 1868 at Laval, France (FRA) studying
by 1869 at Stonyhurst, England (ANG) studying
by 1872 at St Beuno’s, Wales (ANG) studying
by 1877 at Roehampton, London (ANG) making Tertianship

◆ HIB Menologies SJ :
Younger brother of Daniel Hayden RIP 1866

He did his Noviceship at Milltown under Dan Jones and Joseph Lentaigne. Afterwards he studied Rhetoric at Roehampton.
1866-1869 He taught at Tullabeg for Regency
1869-1872 He was sent to Stonyhurst for Philosophy.
1872 he was sent to St Beuno’s for Theology, was Ordained there and became Professor of the Short Course.
1877 he made Tertianship at Milltown.
1880-1885 He was sent to Gardiner St as Operarius and for some time was director of the Commercial Sodality.
1885-1887 He was sent to Milltown to teach Philosophy.
1887-1888 He was at Limerick for a year.
1889 he joined the Missionary Staff.
Later we find him again at Gardiner St, and during the 90s he was at Galway.
He finally returned to Milltown and lived there until his death 09 January 1919.

He was a man of wonderful abilities and a great conversationalist. He was very cordial and kindly to all. He was also full of peculiar views on many subjects, and this prevented his further appearance in the pulpit.

◆ James B Stephenson SJ Menologies 1973

Father William Hayden SJ 1839-1919
Fr William Hayden was born in Waterford on February 22nd 1839 and entered the Society in 1862.

He was a man of great and versatile intellectual ability. He professed the short course in St Beuno’s and Milltown Park. One of his controversial pamphlets “An Answer to professor Maguire on Perception” is still extant, while his book on Irish Phonetics was one of the first publications in the restoration of the language.

He was very cordial and kindly in manner, a brilliant conversationalist, no mean controversialist, and eloquent preacher, though he held advanced, if not peculiar opinions on many subjects, which ultimately prevented his appearance in the pulpit.

He finally retired to Milltown Park where he lived for a number of years before his death on January 9th 1919.

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

Bonum Certamen ... A Biographical Index of Former Members of the Limerick Jesuit Commnnity

Father William Hayden (1839-1919

A native of Co Waterford, entered the Society in 1862. He was sometime professor of philosophy at Milltown Park where he spent many years on the retreat staff. He was attached to the Sacred Heart Church in 1887-88.

Born: 04 February 1893, Summerstown, Wilton, Cork City, County Cork
Entered: 07 September 1911, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1925, Milltown Park, Dublin
Final Vows: 02 February 1928, Clongowes Wood College SJ
Died: 30 June 1964, Mater Hospital, Dubli

Part of the Belvedere College SJ, Dublin community at the time of death

Parents are farmers. Father died in 1908

Youngest of four sons and two daughters.

Early education was at a National School and then he went to CBC Cork and then PBC Cork.

Tertianship at Tullabeg

by 1917 at St Aloysius, Jersey, Channel Islands (FRA) studying
by 1918 at Stonyhurst, England (ANG) studying
by 1923 at Leuven, Belgium (BELG) studying

◆ Irish Province News

Irish Province News 39th Year No 4 1964

Obituary :

Fr Denis Hayes SJ (1893-1964)

Fr. Denis Hayes died unexpectedly in the Mater Hospital in the early. hours of the morning on the 30th June. He was in his 71st year and his 53rd in the Society.
About a fortnight before his death he had been ill with a form of gastro-enteritis and had responded well to hospital treatment. The evening before his death he was visited by one of the Belvedere community who found him in excellent spirits, chatty and cheerful, he even expressed his belief that “I'll be back home at the end of the week!” But, the next morning the nurse on night duty heard groans coming from his room, and on entering found him in pain and seemingly unconscious. She summoned the chaplain, who in due time anointed him. His death was thought to have been caused by a heart attack or a cerebral haemorrhage.
During the last two years Fr. Hayes often referred to his general weakness, especially in walking; his eyes gave him trouble in reading, and his handwriting had become shaky and difficult to cypher, and often it was obvious that he was suffering great pain. Yet, he was very much alive and keenly interested in the college and "the doings of Ours". His death came as a great shock to the community, as most of them were away on villa or giving retreats, etc.
Fr. Hayes was born in the city of Cork and educated by the Presentation Brothers. He entered the Society at Tullabeg in 1911 and came to Rathfarnham Castle, the newly established Juniorate in 1913. After two years spent in the university he left for philosophy with the French Province in the Isle of Jersey. Here his health gave him trouble and it was thought advisable to send him to St. Mary's Hall, Stonyhurst, for his second year. In the year 1918, with First World War raging, all the members of the Province doing philosophy abroad were recalled to Milltown Park, where a portion of the building had been set up as a philosophate. After philosophy in Milltown Park Fr. Hayes taught at Mungret College and was “Third Prefect” (1919-1923). He began his theology in Louvain but his health again caused anxiety and he was recalled to Milltown Park where on the 31st of July 1925 he was ordained. He did his tertianship in Tullabeg and was next appointed to Clongowes Wood College. During his six years there, he had been Prefect of the “Big Study” and two years Prefect of Studies (1931-1933). Then, he became Minister of Milltown Park and Assistant Procurator for three years (the word Economist had not come into vogue at this time). The years 1937 to 1939 he was Minister at Belvedere College and took charge of the finances of the Hong Kong Mission, this last office he held for nine years. In 1939 he became Procurator at Milltown Park and Assistant-Procurator of the Province and after six years at Milltown he returned to Belvedere College, where he was to spend the remaining nineteen years of his life. Eighteen years of these he was Procurator and for two years of these he taught Religious Knowledge in the School of Technology at Bolton Street.
As a teacher Fr. Hayes was esteemed for his clearness and conciseness. As a disciplinarian he carried universal respect. Off duty, the boys found him playful and to them he manifested a deep humanity. To his con temporaries in the Society he was generally very much at his ease. With those he did not know well he could be disconcertingly silent and gave the false impression of indifference. By nature he was extremely shy and sensitive. His keen powers of observation were proverbial. From the various important offices he filled one can judge that his interests were of a practical nature. He was popular with children and with people in banks and business houses. This was even more noticeable with the medical and nursing staffs in hospitals where he had been a patient, many of whom were represented at his Obsequies. As a community man, he was most punctual at all duties, in fact no one ever saw him late for any duty. His room in Belvedere College was in the old part of the house and to every offer made by Superiors to ease his efforts he declined to come to a lower room in the new wing of the school. He wished for no exemption nor did he wish to cause any unnecessary trouble by changing rooms. He once admitted to a friend: “I've been in the same room for nineteen years, I'll stay there until the end!” Requiescat in pace.

◆ The Belvederian, Dublin, 1965

Obituary

Rev Denis Hayes SJ

In the 1963 “Belvederian” we numbered Father Hayes among the Jubilarians celebrating their fifty years as a Jesuit. The fol lowing was written :

Father Denis Hayes SJ. Though not a past boy of the College, Father Hayes has good reason to be remembered by the College on the occasion of his Golden Jubilee, celebrated a few months after last year's “Belvederian” had been published. He came to the College as our “Father Minister” in the years 1937 and 1938. He returned in the year 1945 and for eighteen years he has shouldered the tedious and complicated task of keeping the account books of the College. We are in his debt in many ways for he has guided our steps and with his watchful eye has seen to our financial health or reported our attending sickness, We extend to him our thanks, best wishes and congratulations on being fifty years a Jesuit.

Father Denis did not survive very long after his Jubilee. During the last two years his health had deteriorated very much. For many years he had very much to suffer, but now a marked weakness appeared. On the 30th June he died suddenly in the Mater Hospital from a heart attack or cerebral haemorrhage, but with sufficient time to get a final anointing. He was in his 71st year and his 53rd in the Society. He was remark able for the simplicity and regularity of his life. He was most punctual in all his duties; punctuality is a very practical aspect of charity. He was most conscientious in keeping his books as Bursar; no doubt he has his spiritual accounts similarly in good order and ready for the Divine Auditor. Death for him must have been no unexpected visitor; likely enough his visit was welcome to one who suffered so much. May God reward him in that superabundant measure promised to those who leave all things and follow Him.

Born: 06 July 1933, Pery Square, Limerick City, County Limerick
Entered: 14 September 1951, St Mary's, Emo, County Laois
Ordained: 29 July 1965, Milltown Park, Dublin
Final Vows: 02 February 1968, Milltown Park, Dublin
Died: 31 January 2016, Cherryfield Lodge, Dublin

Part of the Loyola, Milltown Park, Dublin community at the time of death.

Educated at Crescent College SJ

by 1976 in London, England (ANG) working
by 1991 at Torry, Aberdeen, Scotland (BRI) working
by 1994 at Lerwick, Shetland, Scotland (BRI) working
by 2001 at Liverpool, England (BRI) working

◆ Jesuits in Ireland : https://www.jesuit.ie/news/jim-hayes-sj/

Jim Hayes SJ
AMDG Express has saluted two of the Irish Jesuits working in Britain: Kieran Barry-Ryan and (posthumously) Jack Donovan. Jack’s near-contemporary, Jim Hayes, is living in
Liverpool, but for many years he has hardly featured on the horizons of Province activities despite a remarkably active priestly life. Paul Andrews’ report on a recent conversation with Jim.
When I rang Jim Hayes to hear his story, one picture stayed vividly with me. Jim asked had I seen “Tunes of Glory”, and in particular the scene in an officers’ mess, where you see officers at each end of the dining room table, eating in a shared solitude, with nobody saying hello. Jim’s first breakfast in Belvedere, in the early 70s, was like that. He had moved across the city from Milltown, appointed as Minister to a large community which he had never known before. He sat at one end of the table, some of the brethren gathered at the other end, and nobody greeted the newcomer or said hello. Things eased with time. Rupert Coyle, Michael Reidy, Jim Dunne and others became and remained good friends. But the Belvedere of 1970 tolerated unfriendliness, even inhumanity, in a way that reduced everyone’s energy.
Jim is remembered in both Milltown and Belvedere not just for efficiency as a Minister, but for an almost maternal eye for the needs of the brethren, and readiness to take pains and spend money to meet those needs. He is remembered with affection, and it is important for him to realise that.
Despite his frosty start in Belvedere, he worked hard at his job and grew to like it there; so he was sad, and felt it as something of a reproach, when the Provincial moved him after three years. He is happy to recall that years later the same Provincial wrote to him with an apology for making that move, and an acknowledgement that he had followed the wrong advice and done Jim an injustice.
After a short spell in his native Limerick, (at that time there were more priests in its main street than in the whole of Zambia), he was invited by Fr Oliver McTiernan to ease the shortage of priests in London. With the support of both Irish and British Provincials he moved to Islington for fifteen happy years. Both Oliver and Bruce Kent, his companions in Islington, later left priestly ministry, but Jim stayed with his parish, schools and hospital.
In the mid-1980s he felt moved to offer himself for the diocese of Aberdeen, where the shortage of priests was so chronic that it survived only through an infusion of Jesuit volunteers. Jim was parish priest in a Highlands parish west of Inverness, then in a city parish, and then for seven years in the Shetland Islands. When he went there, he found only four native Catholics, but with the development of the oil fields their number was swollen by a surge of workers, from Scotland, England, Ireland, Poland and elsewhere.
Despite the loneliness and the long winter nights, Jim enjoyed Shetland very much, moving round his parish by car and boat. But ten years ago he found that his half-moon glasses no longer served him adequately. A specialist told him that he was suffering from loss of central vision due to diabetes (of which he was unaware). His sight gave way suddenly. He could not distinguish parishioners, and he knew he had to leave the parish and the island.
He was happy to accept an invitation from the British Provincial to serve as full-time chaplain in the Catholic Institute for the Blind in Liverpool. He had to give up the chaplain’s post when he found he could no longer see faces clearly enough to recognise them. Now he is a resident, in a state of high dependency, blind and afflicted by Parkinson’s, but still able to celebrate Mass. When I asked him about the good and bad years in his memory, he said that most of his years had been good, but the last year has been an annus horribilis. Is there anything we can do to bring this good Jesuit closer?

https://www.jesuit.ie/news/20674/

Fr Jim Hayes RIP: committed to kindness and service of the Gospel
There were two sides to Jim Hayes, the Limerick-born Jesuit who has died at the age of 82. At first blush a stranger might find him serious, almost stern, in face and manner; but where he was looking after others – as he was for most of his ministry – he was kindness itself. He is remembered in both Milltown and Belvedere not just for efficiency as a Minister, but for an almost motherly eye for the needs of the brethren, and readiness to take pains and spend money to meet those needs. Any Jesuit in the job of Minister lives in a tension between the needs of the brethren and the moneywise watchfulness of superior and bursar. In that tension Jim put the brethren’s needs first. So he is remembered with great regard and affection. He sometimes felt the pressure of the bursar’s books, for instance when he was unexpectedly moved from Belvedere. Years later the Provincial who moved him wrote to him with an apology for making that move, acknowledging that it was a poorly-founded decision.
After a short spell in Limerick, (at that time there were more priests in its main street than in the whole of Zambia), he was invited by Fr Oliver McTiernan to ease the shortage of priests in London. With the support of both Irish and British Provincials he spent fifteen happy years in Islington. Both Oliver and Bruce Kent, his companions in Islington, later left priestly ministry, but Jim persevered faithfully.
In the mid-1980s he felt moved to volunteer for the diocese of Aberdeen, where the shortage of priests was so chronic that it survived only through an infusion of Jesuit volunteers. Jim was parish priest in a Highlands parish west of Inverness, then in a city parish, and then for seven years in the Shetland Islands. When he went there, he found only four native Catholics, but with the development of the oil fields their number was swollen by a surge of workers, from Scotland, England, Ireland, Poland and elsewhere.
Despite the loneliness and the long winter nights, Jim enjoyed Shetland, moving round his parish by car and boat. But ten years ago he found that his half-moon glasses no longer served him adequately. A specialist found that he was suffering from loss of central vision due to diabetes (of which Jim was unaware). His sight gave way suddenly. When he could not identify parishioners, he knew he had to leave the parish. The British Provincial asked him to serve as full-time chaplain in the Catholic Institute for the Blind in Liverpool. He worked there for fourteen years until, blind and afflicted by Parkinson’s, he returned to Ireland and settled well into Cherryfield Lodge. His condition deteriorated quickly in the past two weeks, and he died peacefully on 21 January, surrounded by his family and Jesuit companions.

◆ Interfuse

Interfuse No 162 : Winter 2015

Obituary

Fr James (Jim) Hayes (1933-2016)

6 July 1933: Born in Dublin. Raised in Limerick City.
Early education at Crescent College SJ, Limerick.
14 September 1951: Entered Society at St Mary's, Emo, County Laois
15 September 1953: First Vows at St Mary's, Emo, County Laois
1953 - 1956: Rathfarnham - Studying Arts at UCD
1956 - 1959: Tullabeg - Studying Philosophy
1959 - 1962: Clongowes - Regency : Teacher; Prefect; Studying CWC Cert in Education
1962 - 1966: Milltown Park - Studying Theology
29 July 1965: Ordained at Gonzaga Chapel, Milltown Park, Dublin
1966 - 1967: Rathfarnham - Tertianship
1967 - 1970: Milltown Park - Minister
2 Feb 1968: Final Vows at Gonzaga Chapel, Milltown Park, Dublin
1970 - 1974: Belvedere - Minister
1974 - 1975: Crescent - Minister in Church
1975 - 1990: London, UK - Curate at Church of St John the Evangelist, Islington
1990 - 1993: Aberdeen, Scotland, UK - Parish priest at Sacred Heart Church, Tory
1993 - 1999: Lerwick, Shetland, Scotland, UK - Parish Priest at St Margaret's
1999 - 2013: Liverpool, UK - Chaplain at Christopher Grange Centre for the Adult Blind
2013 - 2016: Loyola - Prays for the Church and the Society at Cherryfield Lodge

Having worked mostly in parishes in Britain, Jim returned home to Cherryfield Lodge from Liverpool on February 2nd 2013. He settled very well into Cherryfield, and while his overall wellbeing was fragile, he enjoyed life again in an Irish community. His condition deteriorated quickly in the past two weeks, and he died peacefully surrounded by his family, his sister Thérèse, brother in law John, nieces and nephew, and members of the Jesuit community, May he rest in the Peace of Christ.

James Francis Gerard Hayes, was born on 6th July 1933, in Limerick City. He was the eldest in the family, and he had a brother and two sisters.

In 1951 Jim joined the Jesuits in Emo, and three others who joined the same day, Sean Coghlan, Dermot Cassidy and Harry Naylor are still living. After doing an Arts degree in UCD and studying philosophy in Tullabeg. He then worked for three years in Clongowes. Here he taught French, History and Geography, and he was he also was the choir master. For the study of Theology Jim went to Milltown Park, where he was ordained on 29th July 1965.

After Tertianship Jim's first appointment was as Minister in Milltown Park in 1967. This was a community of 45 priests, 9 brothers and 54 scholastics, and the Minister also had responsibility for the catering and maintenance of Tabor Retreat House. At this time the furnishings and décor were institutional. Jim had a different vision of caring after people, and of surprising them and giving them more than they expected. The celebrations and fellowship that Jim enabled brought the Jesuit community together, and when Jim died, there were many stories of his kindnesses and care of the Milltown Park Community.

After two years, in 1970 Jim was sent to the Belvedere College community, to bring about the same changes in the community there. Apparently he was not welcomed with open arms, and he remembered his first morning there at breakfast, where the atmosphere was decidedly chilly. However his care for people warmed the atmosphere at Belvedere too, and Jim formed great friendships there. Four years later when he left Belvedere, Jim was especially missed by the catering and maintenance staff at Belvedere House, because he was a wonderful person to work for.

After Belvedere, Jim was then sent to be Minister in the Sacred Heart Church in his native Limerick. However Jim longed for direct pastoral work, and was attracted by the need in London, which were described to him by his friends, Fr Ken Mc Cabe and Fr. Oliver McTiernan,

So for fifteen years Jim went to minister at the church of St. John the Evangelist, in Islington, from 1975 till 1990. When Jim died the present parish priest of St John's, Mgr. Seamus O'Boyle, wrote to assure Jim's family and Jesuit colleagues of his prayers and those of the parish. Seamus reflected that parish register in St Johns tells its own story, of hundreds of baptisms and weddings and Anointings of the sick, conducted by the youthful Fr. Hayes. When Jim arrive at Islington Harold Wilson was Prime Minister, and when he was leaving, John Major was taking over from Margaret Thatcher. These were turbulent years in Britain, with the IRA bombings in Hyde Park and Regents' Park and Brighton. These were also years of deep divisions in society, of the miners' strike, and of massive protests for nuclear dişarmament, led by the secretary of CND, Mgr. Bruce Kent who lived in the same rectory as Jim. These were also turbulent years in the church too, and both Bruce Kent and Oliver McTiernan eventually left the priesthood. During all these upheavals and during all of this unrest, Jim Hayes faithfully preached the Gospel of love and forgiveness and the mercy of God, at the parish of St. John in Islington.

In 1990 Jim moved again, to where the need was great, to Scotland. He worked in Aberdeen for three years, at the Sacred Heart Church in Torry and then in 1993 at St Margaret's Church at Lerwick on the Shetland islands. Lerwick is further north than Oslo and Stockholm, with long summer evenings, and dark cold winters. Despite these extremes Jim loved it there. Here his congregation was made up of a small number of native Shetland people and a large number of immigrants who worked in fisheries and on oil rigs. On hearing of Jim's death, Anil Gonzalves of St Margaret's church wrote to say: “I am sorry to hear about Fr Jim Hayes. I will inform the parish and a Mass will be offered for his intentions”.

Jim's sister Theresa and her family, the Hurleys, were regular visitors to Jim in Lerwick. Jim's sister Mary visited him there too, and Jim had happy memories of Mary clearing the snow with a brush from the roof of the presbytery. When Mary sadly died about 15 years ago, Jim recalled these carefree times. Mary's death was a heavy cross for Jim to bear.

After nine years in Scotland, in 1999 Jim was surprised to learn the reason for the rapid deterioration of his eyesight. It was caused by diabetes, and the damage to his eyes was permanent. Even in in his blindness, Jim was willing to go where there was an apostolic need, and so he went at Chaplain to Christopher Grange Centre for the Adult Blind, in Liverpool. For three years he celebrated the sacraments for this special community, and learned to master technology so that he could 'read' the texts to celebrate Mass, and to administer the sacraments. During his period Fr. Matthew Power SJ from the nearby Jesuit community kept in touch with him, and his long-term medical needs were monitored by his sister Theresa, and by Mary Rickard, the Irish Provincial's health delegate. Theresa and Mary formed a mighty alliance, and they liaised with Bernadette Lavin, who looks after the health of the British Jesuits.

After complex negotiations, diplomatically handled, Jim came to live in Cherryfield in 2013. The transfer was planned with military precision, with a vanguard, a main guard, and a rear-guard action. The time in Cherryfield was a time of great blessings in Jim's life, because he could be close to the Hurley family, and when Jim was able to perform the baptism of baby Sam Fogarty, his grandnephew, last June, in the Cherryfield chapel, it was a special time of blessings for everybody.

The time in Cherryfield gave the Terry and her Hurley family a chance to be close to Jim, and he loved their visits and support. They shared their pride in Munster Rugby and their careers, and Jim was proud of them.

About six years ago, while in Liverpool, Jim prepared the liturgy for his funeral Mass. The readings and the hymns, and special recorded music reflected the interests of a person coping with serious illness and with his blindness. The pealing of church bells, which was a feature of a Sunday morning BBC programme he loved, and the signature tune for the BBC Shipping forecast called “Sailing By”, were played at his request. The Gospel included Jesus reassurance “It is I, do not be afraid”. In Jim's final years he suffered from Parkinson's disease, and despite the kindness of the Cherryfield staff and the support of his family and Jesuit colleagues, these were difficult years. When Jim died on January 31st, 2016, the prayers for eternal rest had a special poignancy.

Liam O’Connell

Born: 25 April 1827, Cork City, County Cork
Entered: 26 July 1849, Florissant MO, USA - Missouriana Province (MIS)
Ordained: 1858
Final Vows: 02 February 1866
Died: 26 April 1910, St Ignatius College Prep, Chicago, IL, USA - Missouriana Province (MIS)

Born: 08 February 1896, Davis Street, Tipperary Town, County Tipperary
Entered: 01 September 1913, St Stanislaus College, Tullabeg, County Offaly
Ordained: 29 July 1928, Oña, Burgos, Spain
Final Vows: 02 February 1931, Rathfarnham Castle, Dublin
Died: 21 January 1976, Rathfarnham Castle, Dublin

Editor of An Timire, 1931-36.

Early education at Clongowes Wood College SJ

by 1927 at Oña, Burgos, Castile y León, Spain (CAST) studying
by 1929 at Comillas, Santander, Spain (LEG) studying

◆ Irish Province News

Irish Province News 51st Year No 2 1976

Rathfarnham Castle
The happy death of Fr Jerry Hayes took place on Wednesday, 21st January. Though he showed signs of failing for some six weeks and knew that the end was fast approaching, he was in full possession of his mental faculties up to about ten days before he quietly passed away at about 3 pm in the afternoon with Br Keogh’s finger on the ebbing pulse until its last beat. For Br Keogh it was the end of thirty-three years of devoted care and skilful nursing and a patience which never wavered. For Fr Hayes it was happy release from a whole life-time of suffering heroically borne. Br Joe Cleary, who took over with Br Keogh for about the last six years, rendered a service which Fr Hayes himself described as heroic. Despite his sufferings and his physical incapacity, Fr Hayes lived a full life of work and prayer and keen interest in the affairs of the Society and the Church and of the world, and of a very wide circle of intimate friends with whom he maintained regular contact either by correspondence or by timely visits to them in their homes or convents, We have no doubt that the great reward and eternal rest which he has merited will not be long deferred. Likewise, we considered it wise and fitting, that the necessary rest and well deserved reward of their labours should not be long deferred in the case of those who rendered Fr Hayes such long and faithful service. This we are glad to record Brs Keogh and Cleary have. since enjoyed in what Br Keogh has described as a little bit of heaven.
As one may easily imagine, Rathfarnham without Fr Jerry Hayes is even more empty than it was. Yet, we feel that he is still with us and will intercede for us in the many problems which our situation presents both in the present and in the future. Ar dheis Dé go raibh a anam dílis!

Obituary :

Fr Jeremiah Hayes (1896-1976)

Jeremiah Hayes was born at Davis Street, Tipperary on 8th Feb, 1896, the eldest of a family of two brothers and two sisters. His early education, from 1902 to 1911, was with the Christian Brothers in his native town, and he came to Clongowes for the Middle and Senior Grades of the Intermediate system. As a boy, he showed that ability and industry which marked him in later life, winning prizes in all the four grades. In 1913 he entered the noviciate at Tullabeg.
Fr Jerry Hayes’s life falls naturally into two periods, his active years up to his ordination, and the long martyrdom of the ensuing forty-seven years, which he was to bear with such heroic courage. His life as a scholastic was not marked by any very outstanding event, but the few of his contemporaries who have outlived him recall that it was full of quiet and constant activity which seemed to foreshadow a most fruitful priestly life. He was a remarkably steady, conscientious worker, took a good honours degree at the end of his juniorate in 1919, and was one of the keenest students in the ensuing three years of philosophy at Milltown Park. The writer repeated philosophy with him during two of these years, and has a clear recollection of his diligence, thoroughness and sound grasp of the subject.
His three years of teaching in Belvedere were marked by the same characteristics of quiet diligence and devotion to the work in hand. He used to recall that it was during those years that he developed a taste which was afterwards to be a great source of consolation to him. He had always been fond of music - he had a pleasant tenor voice and read music well - but it was in Belvedere that one of his fellow-scholastics introduced him to classical music, for which he had previously had no understanding
At his own request - he had always had a love of foreign languages - he was sent for theology to Oña in Spain. Life there cannot have been too easy for him. The only member of his own Province with him was Fr John Hollis, of what was then the Australian mission, and they must have felt rather lost in the immense Spanish community. Having successfully completed three years of the higher course and been ordained in 1929, he completed his fourth year at the Pontifical University, Comillas, Santander. It was about this time that the symptoms appeared of the arthritis which was so soon to cripple him. He returned to Rathfarnham Castle, and there he passed the rest of his life as a semi-invalid.
Another, and better qualified fellow-Jesuit will speak of the ensuing years. The present writer will merely briefly record that he spent ten years under the same roof as Fr Jerry. The first four were 1929-33, at the very outset of his long trial, the last six were 1961-67, when the end was not so far off, During those very considerable periods, he displayed courage and resignation to God's will which, even at the time, were remarkable, but which, viewed in retrospect, are truly heroic. He had obviously, from the beginning, determined to accept generously the Cross laid upon him, to show no quarter to the demon of self-pity, and to live as perfect a religious life as was possible in his very helpless state,
He was helped in this task by his natural characteristic of methodical diligence. The day was conscientiously marked out, with time for his Mass, his office, his rosary and other prayers, his visits to the Blessed Sacrament, his correspondence, and the various small, but useful tasks which he managed to deal with, in particular the necessary, but thankless work of censorship for publication. It was notable that, unlike many other invalids, he seemed to be much more interested in the joys and sorrows of other people than in his own, and he was always delighted to get news about the doings of members of the Province or other friends of his.
He had, undoubtedly, some very great helps, the devotion of his infirmarians, the outings so willingly provided by the Juniors and friends, and, most of all, his ability to say Mass almost to the end. Yet, over the immense span of forty-seven years, there must have been many periods of depression, times when the problem of his almost helpless existence must have presented itself with cruel insistence, Fr Jerry Hayes was not naturally an extrovert. One did not hear him frequently expressing in words his resignation to God's will or the vivid faith which enabled him to fulfil his religious duties so faithfully under such dis heartening difficulties. But his life, as a whole, was more eloquent than any words, and will long be a source of inspiration and courage to those who were privileged to know him.

Br Edward Keogh writes:
A month after Fr Hayes's death, I am at a loss to set down something you would listen to and read. My trouble is, in talking about such a wonderful life as he led amongst us during all these years, to know where to begin. You would fancy that after thirty-three years I would have no difficulty in giving an account of what was my almost daily contact with him; but the problem is that there is so much I could say about that long period that my difficulty is to make a suitable selection of what I should say, and tell what struck us most about this wonderful man. What am I to say about the man, the priest, with whom I was privileged to be so closely associated during the long years of his trying illness?
Fr Hayes in my estimation was one of whom we can be proud, one of the real “greats”, to use a modern term. We can speak of him in the same way as we do of Fr John Sullivan, or Fr Michael Browne, or indeed many others whom we have all known. The Irish Province today can feel proud of the formation it has given men of the calibre of Fr Jeremiah Hayes. How one man during all those years could bear such a heavy cross will remain a mystery, and an inspiration to the whole Province, If I were asked to give an opinion of what kept Fr Hayes going, I would pick out one fact primarily: the fact that he was able to say Mass almost daily. Birrell I think it was who said “It is the Mass that matters”, and it was the Mass that enabled Fr Hayes to carry on his deeply spiritual life. Through the Mass he was able to exercise his apostolic work par excellence. After his Mass, he had his day ordered in such a way as to express that independence which every man so dearly cherishes and likes to have a little of in his life. He took a great interest in his tropical fish, his canary, and above all his daily routine of work and prayer. His little trips with Mr Shannon were so much enjoyed and even looked forward to: they helped him to see the outside world.
I could in fact, had I the skill, write a book on all the various little incidents of his life which keep crowding into one's mind during these days after his death. One quality he had was imperturbability. On one occasion we put him into the old St Vincent's hospital. Against our advice, he decided to leave hospital, in his wheelchair, by way of the front steps. Horror! The chair proved too much for the person who was charged with the task of getting it down the steps, and bump, bump, went the chair down the pavement. All poor Fr Hayes was able to do was to break into a broad grin. Everything was a story.
I should mention the devotion of what he liked to call his “charioteers”, the scholastics who so unselfishly brought him on outings or individual trips around the district.
I began caring for Fr Hayes about January 1943, and strangely enough, by God's providence, Br Cleary and I were with him until his last moments in January when he passed to his eternal reward. A realist to the end, he recognised the fact of the imminence of his death, and was entirely resigned to the Will of God in this regard. In a weak voice he asked me how much further he had to go. I answered him quietly that only God knows that. His actual passing was very peaceful, at five minutes to three in the afternoon of 21st January, 1976. Throughout his last hours he looked utterly tranquil, and it could be said of him, truly and literally, that he fell asleep in the Lord.

◆ The Clongownian, 1976

Obituary

Father Jeremiah Hayes SJ

Fr Jerry Hayes ended his long and extraordinary life peacefully in the afternoon of January 21st, a few weeks before his eightieth birthday, in the room in Rathfarnham Castle where he had lived for the past forty-seven years.

He was born in Tipperary in 1896, the eldest of a family of four. He went to school with the Brothers in the town till he was fifteen, when he came to Clongowes, His time here was marked by quiet success in his studies, for which he won a series of prizes. He was a. member of the Sodality when it was directed by Fr Sullivan and, as he liked to recall with some pride, a classmate of the late Archbishop John McQuaid and the Vatican astronomer, Fr Dan O'Connell SJ.

On leaving school he entered the Jesuit novitiate at Tullabeg. The later years of formation took him to Rathfarnham Castle (where he did Celtic Studies in UCD), Milltown Park (philosophy), Belvedere (where he taught for three years), and, finally, Spain - first at Oña, where he was ordained in 1928, and then a finishing year at Comillas, He returned from Spain with the first symptoms of a rare form of arthritis which progressively and quickly crippled him almost completely. He was then thirty-three, and destined to spend the rest of his life as an invalid.

His active life, all of it spent in preparation, was already over.

There is scarcely one further incident of conventional interest or importance to record in Jerry Hayes' life. To compare his picture in The Clongownian of 1913, a schoolboy with the promise of his life before him, and the wizened, cruelly crippled old man whom I knew half a century later, is to be confronted with the deep mystery of God's designs. No one can have faced this more squarely than Fr Jerry himself. It needs little imagination to appreciate how enormously he must have suffered at the frustration of all he hoped to do. But of such inner struggles there was no outward sign. We knew him as a friendly, cheerful, well-balanced and, above all, self-contained man. This was extraordinary in view of what seemed his humiliating dependence on others for the smallest details of his existence. Yet his style was so unassuming that we almost took his faith and endurance and complete lack of self-pity for granted.

He took a keen interest in what his fellow-Jesuits and his many other friends were doing, and kept up a large correspondence. He and his “charioteers”, as he liked to call the young Jesuit university students who took him out in his wheelchair, were a familiar sight in Rathfarnham over the years, and he made many friends around the district. The students found him easier to approach - once they had overcome their initial awe - than most men of his relative seniority. Indeed, his contact with them on such a regular basis throughout his life was a factor contributing to his freshness of mind, which aged according to a law quite peculiar to itself. He was not only a remarkable example to us of what Christianity means (as was the unselfish devotion of Bro Keogh and Bro Cleary, his infirmarians), at the beginning of our careers, but also a valued friend.

The worth of Jerry Hayes’ life is beyond calculation.

Bruce Bradley SJ

Born: 15 February 1909, Ascot Terrace, O’Connell Avenue, Limerick City, County Limerick
Entered: 01 September 1925, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1939, Milltown Park, Dublin
Final Vows: 07 February 1942, Mount St Mary’s College, Spinkhill, Derbyshire, England
Died: 21 January 1945, Katha (Yangon), Burma (Military Chaplain)

Brother of Francis Hayes - LEFT 1932; Nephew of Francis Lyons - RIP 1933

Father was a draper.

Second eldest of a family of four boys and four girls.

Early education at a local Convent school and then at Crescent College SJ

Died as WWII Chaplain

◆ Jesuits in Ireland : https://www.jesuit.ie/education/fr-john-hayes-a-jesuit-at-war/

Fr John Hayes: a Jesuit at war
Limerickman Patrick McNamara has just published Their Name Liveth for Evermore, a book about the involvement of Limerick in the Second World War. Included is the story of Fr John Hayes SJ, a chaplain in the armed forces who died of typhus in Burma. John Hayes, the son of Michael and Agnes Hayes (nee Lyons), 21 Ascot Terrace, O’Connell Avenue, Limerick was born on 15th February 1909. His early education by the Jesuits at The Crescent College in the city was to be an introduction to the priestly life. He joined the Jesuits at St. Stanislaus College, Tullabeg where he started his novitiate in 1925. From 1934 until 1936 he taught as a scholastic at Belvedere College, Dublin. In 1936 he went on to study theology at Milltown Park, Dublin where he was ordained priest in July 1939. He was engaged in further studies until June 1941.
In July 1941, he was appointed as a chaplain to the British Army and writing back from Redcar, Yorkshire he expressed his feelings about his new appointment ‘completely at home and experiences no sense of strangeness’. In 1943 he was selected for overseas service and in May of that year, set sail for India. On arrival there, he was assigned to the 36th Division at Poona. In early 1944, the Division moved to the Arakan front, where it was committed to help stop the Japanese advance; the fighting was hard; this was John Hayes’ introduction to active service. He was to prove an outstanding chaplain who was both loved and respected by all with whom he came in contact with; he was a man of tireless energy and indomitable courage.
On the 31st August 1944, John, in a letter home, wrote:
The 36th Division is now fighting the Japs about 30 miles south of the ‘city’ of Mogaung, about 22 odd miles from Mandalay, to the north. Having left cool Assam (where I was able to help administer to many American troops who greatly edified by large numbers frequenting the Sacraments) we flew over the hills to Myitkyina and went by jeep-pulled train to the ruins of Mogaung, captured just before by our allies, chiefly Chinese. The fight started about 12 miles south of Mogaung (Hill 60) which was cleared by one of our brigades and continued (though not toughly) over 20 miles to the south, our men clearing the road and rail which run mostly together in the direction of Mandalay. We were ‘on the road to Mandalay’ for our sins!
I missed the first phase but fortunately was in for the second phase of the battle. I attached myself to a Scotch Regiment and gave them Mass, Confession and Communion standing by a stream. We were in a long narrow plain between hills. Our Chinese allies hold the hills: we advance along the road and rail southwards in the valley. Occasionally the heat is oppressive, but heavy rains and scanty overhead shelter are the great difficulties. Sickness: malaria, dysentery, bad feet, jungle sores are common. (I’m completely fit D.G.). Last Monday, the 28th of August, I buried a Catholic, Corporal Kelly; he lay dead 30 paces from the railway; 10 yards away a Jap sat, his back to Kelly, dead, with his hand resting on his knees. While the grave was being prepared the moaning of a dying Jap was heard 40 paces away. I baptised him conditionally; he died 15 minutes later. I was so thoroughly affected by his sufferings that I could hardly carry out the burial of Corporal Kelly for tears.
A Chinese interpreter is showing interest in the Catholic Faith. Our casualties were reasonably light. The Jap has displayed great heroism in spite of our dive-bombers, strafing and heavy guns (to which he has no reply in kind). He has stood his ground with sublime courage. I feel somehow that God will reward his enormous spirit of self-dedication. I find it an inspiration myself. The effect of actual work during action is terrific. One feels ready to sacrifice everything to save a single soul. So far God has given me the grace never to have felt fear on any occasion. No thanks to myself, for I know much better men who have felt fear. Largely, I think, a matter of natural complexion and texture of nerves. This monsoon-swept valley between low hills is beautifully and softly green with running streams, but it is a valley of death; many bodies lie decomposing; the villages are all smashed, the people homeless, and God is looking down, I think, with pity on it all …….
It was during the hard fighting to capture Myitkyina, that Fr. Hayes was to earn the soubriquet of ‘Battling Hayes’. After Myitkyina, the Division pushed on to the Irrawaddy. It was on the banks of the great river that Fr. Hayes was to die, not from battle wounds but from disease.
On 28th December 1944 he was evacuated to the casualty clearing station at Katha where he was diagnosed as suffering from typhus. His condition got progressively worse, pneumonia set in. Fr. Hayes must have sensed that the end was near; he requested the last rites on 6th January 1945. John died on 21st January 1945 on the banks of the Irrawaddy just two months before the 14th Army decisively defeated the Japanese at Meiktila, on the road to Mandalay and Rangoon.
John’s work as a chaplain is best described by an old Belvederian, Captain William Ward of the 36th Division, in a letter to the Rector of Belvedere after the death of John.
Dear Fr. Rector,
As an old Belvederian, I feel it my duty to give you the sad news of the death of an old member of the staff of Belvedere. I refer to the late Fr. John Hayes S.J. who died of typhus at Katha on the Irrawaddy in Central Burma on January 21st 1945. He was our chaplain here in the 16th Division and a more likeable man one would find it hard to meet. He was loved by one and all from our G.O.C., General Festing, who was a Catholic, to the most humble Indian.
He joined us at Poona in 1943 and came with the Division to the Arakan early last year and later flew in with us on our present operation. To one and all he was known as ‘Battling Hayes’, utterly devoid of any fear. It was only on the express order of General Festing that he took his batman to act as escort when on his rounds. No matter where one went, more especially in the height of battle, there one would find Fr. Hayes in his peculiar dress: Ghurkha hat, battledress blouse and blue rugger shorts. It was common to see him walking along a road known to be infested with the enemy, without any protection of any kind, happy in the thought that he was doing his job.
The highest praise I can pay Fr. Hayes, and this our present chaplain, Fr. Clancy from Clare, agrees with me, is that he reminded me very much of the late Fr. Willie Doyle. Nothing mattered; monsoon, rain, heat, disease, the enemy, his one thought was to be among his flock, doing all he could to help them. Nothing was too much trouble and the further forward a Unit was, the greater his delight in going forward to celebrate Mass. By his death all the Catholics of his Division and many of the Protestants, have lost a great friend and the finest chaplain one could wish to have ….
In a letter to John’s mother, General (later Field Marshal) Festing, wrote:
I would like on behalf of this Division and myself to express our very deepest sympathy to you in the loss of your son. We all were fond of Fr. Hayes who was an exemplification of all that a Catholic Priest and an Army Chaplain should be. He was a tireless worker, and if any man worked himself to death, it was he. Your son was an undoubted saint and he died fortified by the rites of Holy Church. May he rest in peace.
Fr. John Hayes was 36 years old when he died. He is buried in grave 7A. F. 24, Taukkyan War Cemetery, outside Yangon (formerly Rangoon) in Myanmar (Burma). He was the only Irish Jesuit chaplain to have died during the Second World War.
Their Name Liveth For Evermore by Patrick McNamara, is available from most book shops in Limerick city. The main centre is: Hamsoft Communication, Tait Buiness Centre, Limerick. Phone (061) 416688. Price €30.00 (hardback only) + P/P. ISBN 0-9554386-0-8.

◆ Fr Francis Finegan : Admissions 1859-1948 - Went to Juniorate without First Vows. Died in January 1945 from typhus while a Chaplain in the British Army in India

◆ Irish Province News
Irish Province News 16th Year No 4 1941
General :
Seven more chaplains to the forces in England were appointed in July : Frs Burden, Donnelly, J Hayes, Lennon and C Murphy, who left on 1st September to report in Northern Ireland, and Fr Guinane who left on 9th September.
Fr. M. Dowling owing to the serious accident he unfortunately met when travelling by bus from Limerick to Dublin in August will not be able to report for active duty for some weeks to come. He is, as reported by Fr. Lennon of the Scottish Command in Midlothian expected in that area.
Of the chaplains who left us on 26th May last, at least three have been back already on leave. Fr. Hayes reports from Redcar Yorkshire that he is completely at home and experiences no sense of strangeness. Fr. Murphy is working' with the Second Lancashire Fusiliers and reports having met Fr. Shields when passing through Salisbury - the latter is very satisfied and is doing well. Fr. Burden reports from Catterick Camp, Yorks, that he is living with Fr. Burrows, S.J., and has a Church of his own, “so I am a sort of PP”.
Fr. Lennon was impressed very much by the kindness already shown him on all hands at Belfast, Glasgow, Edinburgh and in his Parish. He has found the officers in the different camps very kind and pleased that he had come. This brigade has been without a R.C. Chaplain for many months and has never yet had any R.C. Chaplain for any decent length of time. I am a brigade-chaplain like Fr Kennedy and Fr. Naughton down south. He says Mass on weekdays in a local Church served by our Fathers from Dalkeith but only open on Sundays. This is the first time the Catholics have had Mass in week-days

Irish Province News 17th Year No 1 1942
Chaplains :
Our twelve chaplains are widely scattered, as appears from the following (incomplete) addresses : Frs. Burden, Catterick Camp, Yorks; Donnelly, Gt. Yarmouth, Norfolk; Dowling, Peebles Scotland; Guinane, Aylesbury, Bucks; Hayes, Newark, Notts; Lennon, Clackmannanshire, Scotland; Morrison, Weymouth, Dorset; Murphy, Aldershot, Hants; Naughton, Chichester, Sussex; Perrott, Palmer's Green, London; Shields, Larkhill, Hants.
Fr. Maurice Dowling left Dublin for-Lisburn and active service on 29 December fully recovered from the effects of his accident 18 August.

Irish Province News 20th Year No 2 1945

Fr. John Hayes, Chaplain to the British Forces in Burma, died of typhus on January 21st, 1945.

Irish Province News 20th Year No 2 1945

Obituary

Fr. John Hayes (1909-1925-1945)

Fr. John Hayes died on the Feast of St. Agnes, Sunday morning, January 21st, 1945, as Senior Catholic Chaplain to the British Forces on the Burma Front.
Born at Limerick on February 15th, 1909, he was educated at the Crescent, and entered the Novitiate at Tullabeg on September 1st, 1925. Two years later he commenced his four years' Juniorate at Rathfarnham whence, in 1930, he returned to Tullabeg as one of the first group to do philosophy there. During these years of study he gave good promise as a writer, and had published a number of articles dealing with life and activity in the Mission Fields of the Church.
From Tullabeg he went to Belvedere for his three years teaching, 1933-36. In his final year there his love of the Missions found outlet through the Mission Society of which he was a zealous and capable Director.
At the end of three years' Theology at Milltown he was ordained by the Most Rev. Dr. Wall on July 31st, 1939. In September, 1940, Fr. Hayes was again at Rathfarnham for his Tertianship, which ended with his appointment in July, 1941, as a Chaplain to the British Army. He reported duty on September 1st, and by the following month wrote of himself as being “completely at home” in his new life . During the next year and a half he was stationed in various parts of England. On February 7th, 1942, he took his final vows at St. Mary's, Spinkhill. Early in the year 1943 he was selected for overseas service. At the end of a long sea voyage he found himself in India, where, as Chaplain to the 36th Division he did valiant work for many months prior to departure for the Burma front.
During practically the whole of 1944 Fr, Hayes was with his men in the jungle-fighting in Burma. It was a tough assignment, but the asceticism which for so long had moulded his character stood every test and strain. In their Chaplain the men saw a strong, fearless man of God fired by an intense passion to win all he could for Christ. Affectionately, they dubbed him “Battling Hayes”. Hardship and privation found him always cheerful. Weariness and fatigue seemed strangers to him. If he felt any fear of wounds or death he never gave sign of it. His courageous conduct through the long months of fierce jungle fighting was an inspiration to every officer and man who witnessed it. General Festing, under whom Fr. Hayes served, resisted every effort to have him transferred from his divisional command. The General being a Catholic, appreciated the sources of his Padre's tireless energy and indomitable courage. Writing of him after his death General Festing stated that “Fr. Hayes was an exemplification of all that a Catholic Priest and an army chaplain should be. He was a tireless worker, and if any man worked himself to death, it was he. He was an undoubted saint”.
On December 28th, 1944. Fr. Hayes was evacuated to the Casualty Clearing Station at Katha in Central Burma. His complaint was diagnosed as typhus. About the 6th of January, though the disease was taking its normal course, Fr. Hayes requested and received the last Sacraments. From that time until he was unable to swallow, he received Viaticum, every day. Pneumonia set in, and Fr. Hayes' condition became progressively worse. For about a week he was unable to speak to anyone, but he retained the use of his mental faculties up to the end. During his last night Fr. Hickson, a fellow chaplain who ministered to him during his prolonged battle with death, sat at his bedside until Mass time the following, Sunday, morning. Fr. Hickson's Mass was offered for his dying friend who passed away peacefully just as the Mass was finished.
A coffin was hard to come by, but thanks to the Providence of God one was secured, and vested in chaplain's Mass vestments the remains of “Battling Hayes” were laid to rest the same day, after an evening Requiem Mass, in the Catholic section of the public cemetery at Katha on the Irrawaddy river about 120 miles north from Mandalay. May he rest in peace.

LETTERS ABOUT FR. JOHN HAYES :

In the last letter Fr. Hayes wrote to his people, received before the news of his death, he mentions that he had baptised a dying Japanese and made his first Hindoo convert.
The last message Fr. Provincial received from him, greetings for Christmas, was dated November 28th,

A letter from THE SISTER IN CHARGE OF THE HOSPITAL, written on January 12th, says he is still seriously ill, but expresses the hope that there will be more cheerful news soon. She adds : “I shall write every week until he is able to do so himself”.

Mrs. Hayes, Fr. John's mother, received the following letter from the COMMANDING OFFICER of the 30th Division : January 24th.
“Dear Mrs. Hayes, I would like on behalf of this Division and myself to express our very deepest sympathy to you in the loss of your son. We all were very fond of Fr. Hayes who was an exemplification of all that a Catholic Priest and an Army Chaplain should be. He was a tireless worker, and if any man worked himself to death, it was he. Your son was an undoubted saint and he died fortified by the rites of Holy Church. May he rest in peace. Yours sincerely, FRANCIS FESTING, MAJ. GEN.”

MGR. J. COGHLAN, Principal Catholic Chaplain, writing from London on January 29th to Fr. Provincial, says :
“I very much regret to have to inform you that your father J. Hayes died of typhus in India, on January 21st. R.I.P. Father Hayes was a grand priest and a splendid chaplain. He did magnificent work in every post he was given, and was held in the highest esteem by all ranks with whom he came in contact. I can ill afford to lose the services of such a good priest, and we can only say: 'God's Will be done.' I send you and the Society my deepest sympathy. You have lost a great priest, and I have lost a great chaplain. I should be glad to think that you would convey to his relatives my deep sympathy in their loss”.

In a later communication Mgr. Coghlan sent the following details furnished by the REV. JOSEPH GARDNER, Senior Chaplain, South East Asia, on January 28th. :
“Fr. Hayes was anointed at his own request in the early days of the illness, and received Viaticum daily as long as he was able to swallow. After pneumonia set in, he was again anointed and finally died quietly and peacefully on Sunday morning, January 21st, just at the moment of the conclusion of the Mass that Fr. Hickson was offering for him. He was buried, coffined and in his vestments, in the Catholic section of the cemetery at Katha, R.I.P.”

FR. A. CLANCY, O.F., H.Q. 36 Division, to Fr. Provincial, 29-1-45 :
“Fr. John Hayes became ill with typhus a few days before the beginning of the New Year, and was removed to the Casualty Clearing Station to which I was at the time attached. He went steadily down hill, but we hoped that his strong constitution would carry him through. As time went by it became evident there was no hope for him, and he died on Sunday morning, January 21st. Fr. Hickson, my successor at the hospital, was with him constantly till the end, and gave him the last Sacraments. He received Holy Communion until a few mornings before he died as long as he was able to swallow.
His death was a great shock to the Division where he was universally popular and especially to the three priests who were associated with him here. I myself feel a deep sense of personal loss, as we joined the Army from Ireland almost at the same time. We were both in Northern Command, travelled out to India together, and had been near one another since I joined the 36th Division six months ago.
He was an ideal chaplain and a worthy son of St. Ignatius. He was completely forgetful of personal risks when the spiritual welfare of the men was concerned. In this respect he always reminded me of Fr. Willie Doyle. When he heard of Fr. Hayes death General Festing said to me that he had killed himself for his men, and this remark is literally true.
May I offer you on my own behalf and for the other chaplains of, this Division our deepest sympathy on the loss the Irish Jesuit Province has sustained?”

FR. C. NAUGHTON, 29-1 -45 :
“I got quite a shock this morning on reading of the death of the Rev. John Hayes from typhus. R.I.P. I heard earlier in the week that we had a chaplain casualty, as a padre was suddenly posted off to the forward area to replace him. I never dreamed that it was the Rev. John. By all accounts Fr. Hayes was a second Willie Doyle. He seemed not to know what fear was, and was always in the thick of things. He will be greatly missed by his Division, as he was tremendously popular. About three months ago a young soldier after returning from Burma wished to be received into the Church. On being asked why he desired to change his religion, he replied : ‘Sir, we have a R.C. padre who has greatly impressed me. A man who exposes himself to so much danger to save souls must have the true religion?’ Fr. Hayes was his divisional chaplain, I am writing to our S.C.F. to find out as much accurate news as possible about him. May be rest in peace.

FR. C. PERROTT, 5-2-45 :
“You have heard no doubt by this time of the death of Fr. John Hayes, R.I.P. I am very sorry that up to the present I have no news to give you beyond the bare fact. His death came as a great shock to me, I can assure you, and upset me very much. I had heard from Fr. Nevin that Fr. Hayes had gone down sick with typhus at the beginning of January or the end of December, and then got no news till I received a note from the same source last Friday announcing his death. I wrote at once to Fr. Nevin asking him to give me all the details and particulars he could about it. I have heard many people out here speak very highly of Fr. Hayes and of the tremendous work he was doing. His death will be a great loss to us, - but he will get a great reward for his zeal and enthusiasm”.

FR. C. PERROTT, 5-3-45: The cemetery in which he is buried is only a temporary one, and later on the remains will be moved into a central one, and due notice of its location will be sent you. All his personal effects will come through, after some very considerable delay, through the usual official channels”.

FR, GEORGE HICKSON, C.F., to Fr. Provincial, 15-2-45 :
“Fr. Hayes took ill with typhus on December 28th, 1944, and was evacuated to the 22 C.C.S. Typhus is a pretty terrible disease. It is heartbreaking to watch a patient suffering with it grow progressively worse. This is what happened to John. I gave him at his own request all the Sacraments and the Papal Blessing. That was about January 8th. He received Holy Viaticum daily as long as he could swallow. We had hopes of his recovery till the 18th, then pneumonia set in, and I gave him Extreme Unction again. He was conscious, in our opinion, right up to the end, although for the last week or so he was unable to speak. He was quite reconciled to death, which he did not dread in the least. I think he offered himself in reparation for the sins of the world, and almost gave the impression that he desired death for this end. was greatly influenced by the life of Fr. W. Doyle. He passed away very peacefully at 8.55 on the morning of Sunday, January 21st, 1945, just as I was concluding a Mass which I offered for him. He was with me in the 36th Division for the whole year in which we have been in action. He was loyal and devoted to his work, and, I think, worried himself over perfecting every detail. Everyone who knew him said that he was not of this world, and non-Catholic officers were unanimous in their good opinion of him. I buried him in his vestments, and I am glad to say that I was able to secure a coffin. He lies in the public cemetery at Katha, which is on the River Irrawaddy about 120 miles north of Mandalay. We erected a nice cross and railings around his grave. In his life and in his death he was an example and an ornament to the priesthood”.

FR. E. J. WARNER, S.J., of the Chaplains' Department of the War Office sent to Fr. Provincial, 22-3-45, a short letter addressed to Mgr. Coghlan by the REY. M. J. O'CARROLL, S.C.F., now in England. The latter was Senior Chaplain in India when Fr. Hayes went out there :
“Fr. Hayes was an exceptionally fine Chaplain. Would you, please, convey to his next-of-kin and to his Religious Superior an expression of my deep sympathy ? At the next Chaplains' Conference Mass will be offered up for the repose of his soul. R.I.P.”

From an OLD BELVEDERIAN, attached to the 36th Division, to the Rector of Belvedere :
Dear Fr. Rector, As an old Belvederian I feel it my duty to give you the sad news of the death of an old member of the staff of Belvedere. I refer to the late Fr. John Hayes, S.J. Fr. Hayes died of typhus at Katha on the Irrawaddy in Central Burma on January 21st, 1945. He was our chaplain here in the 36th Division, and a more likeable man one would find it hard to meet. He was loved by all, from our G.O.C. General Festing, who is a Catholic, to the most humble Indian. He joined us in Poona in 1943, and came with the Division to the Arakan early last year, and later flew in with us on our present operation. To one and all he was known as Battling Hayes, utterly devoid of any fear. It was only on the express order of General Festing that he took his batman to act as escort when on his rounds. No matter where one went, more especially in the height of battle, there one would find Fr. Hayes, in his peculiar dress : Ghurka bat, battle-dress blouse and blue rugger shorts. It was common to see him walking along a road known to be infested with the enemy, without any protection of any kind, happy in the thought that he was doing his job. The highest praise I can pay Fr. Hayes, and in this our present chaplain, Fr. Clancy from Clare, agrees with me, is that he reminded me very much of the late Fr. Willie Doyle. Nothing mattered : monsoon, rain, heat, disease, the enemy. His one thought was to be among his flock, doing all he could to help them. Nothing was too much trouble, and the further forward a Unit was, the greater his delight in going forward to celebrate Mass. By his death all the Catholics of this Division, and many of the Protestants, have lost a great friend and the finest chaplain one could wish to have. I hope you will be good enough to pass this sad news to Fr. Provincial. I believe his address is Gardiner Street, but, as I am not sure, I thought it better to inform you. No doubt either Fr. Hayes' mother, who was next-of-kin, or Fr. Provincial will be informed in due course by the War Office. Another Belvederian whom I may meet again one day is Fr. Tom Ryan, whose voice I often hear on the Chunking radio, giving talks on English literature. My very best respects to any who knew me in Belvedere, and your good self. I am, dear Fr. Rector, your's very sincerely, W. A. WARD, CAPT. (1923-1931).

◆ James B Stephenson SJ Menologies 1973

Father John Hayes SJ 1909-1945
Father John Hayes was born in Limerick in 1909 and was regarded by his contemporaries as a saint and mystic.

As a philosopher he kept the minimum of furniture in his room, a bed which he seldom slept in, and an orange box which served as a wash stand and general work-table. The rest was put out in the corridor. Superiors had to check his austerity. While these signs of singularity disappeared in later life, he maintained and extraordinary communion with God, and a single-mindedness of dedication, which as a priest was turned into a burning thirst for souls.

He got his chance in the Second World War. He became a Chaplain and was stationed in Burma in the thick of the jungle-warfare. To the troops he was known as “Battling Hayes”. He was tireless in whi work and seemed consumed with a burning passion to save souls for Christ. General Festing was his close friend and admirer.

On December 28th he retured to hospital, not too ill, but his complaint turned out to be typhus, and he died on January 21st, 1945, young in years but ripe in merit. A coffin was hard to come by, but the difficulty was overcome, and vested in his chaplain’s robes, he was laid to rest at Katha, in the Irawaddy rover, 120 miles from Mandalay.

◆ The Belvederian, Dublin, 1945

Obituary

Father John Hayes SJ

Those who knew Fr. John Hayes, who worked as a scholastic in Belvedere from 1934 to 1936, . Were not surprised to hear of the holy and heroic manner of his death last January, as Senior Catholic Chaplain to the British Forces on the Burma Front.

“Fr, Hayes”, wrote Major General Festing, in whose Division he served, “was an exemplification of all that a Catholic Priest and an Army Chaplain should be. He was a tireless worker, and if any man worked himself to death, it was he”. He “was an undoubted saint”.

And here is a letter to Fr. Rector from Captain William A Ward, of the 36th Division:

“Dear Fr. Rector, As an old Belvederian I feel it my duty to give you the sad news of the death of an old member of the staff of Belvedere. I refer to the late Fr John Hayes SJ Fr. Hayes died of typhus at Katha on the Irrawaddy in Central Burma on January 21st, 1945. He was our chaplain here in the 36th Division, and a more likeable man one would find it hard to meet. He was loved by all, from our GOC - General Festing, who is a Catholic, to the most humble Indian. He joined us in Poona in 1943, and came with the Division to the Arakan early last year, and later flew in with us on our present operation. To one and all he was known as ‘Battling Hayes”, utterly devoid of any fear. It was only on the express order of General Festing that he took his batman to act as escort when on his rounds. No matter where one went, more especially in the height of battle, there one would find Fr Hayes, in his peculiar dress; Ghurka hat, battle dress blouse and blue rugger shorts. It was common to see him walking along a road known to be infested with the enemy, without any protection of any kind, happy in the thought that he was doing his job. The highest praise I can pay Fr. Hayes, and in this our present chaplain, Fr Clancy from Clare, agrees with me, is that he reminded me very much of the late Fr Willie Doyle. Nothing mattered : monsoon, rain, heat, disease, the enemy: his one thought was to be among his flock, doing all he could to help them. Nothing was too much trouble, and the further forward a Unit was, the greater his delight in going forward to celebrate Mass. By his death all the Catholics of this Division, and many of the Protestants, have lost a great friend and the finest chaplain one could wish to have. My very best respects to any who knew me in Belvedere, and your good self.
I am, dear Fr Rector, yours very sincerely,

W A Ward, Capt (1923-1931).

Born: 01 March 1825, Ireland
Entered: 02 December 1847, Florissant MO, USA - Missouriana Province (MIS)
Professed:
Died: 15 June 1852, St Xavier College, Cincinnati, OH, USA - Missouriana Province (MIS)

Born: 1630, County Meath
Entered: 30 July 1651 Liège, Belgium - Angliae Province (ANG)
Final Vows: 02 February 1663
Died: 15 March 1706, Ghent, Belgium - Angliae Province (ANG)

Studied Humanities
1678 at Liège - informarian and in charge of the medicines (had knowledge of medecines)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
He was an educated man and had studied Humanities before Ent.
1694 Socius to Procurator at Antwerp.
1701 & 1704 Infirmarian

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
HAYWOOD, FRANCIS, died at Ghent, 15th of March 1706. In vain do I search for further particulars about him.

Province Archivist, Australian Jesuit Archives

Born: 14 January 1842, Limerick City, County Limerick
Entered: 09 October 1879, Milltown Park
Ordained: 30 November 1865, Rome, Italy - pre Entry
Final Vows: 02 February 1891, Mungret College SJ, Limerick
Died: 22 June 1916, Mungret College, Co Limerick

Educated at Crescent College SJ (St Munchin’s) and then Sacred Heart College SJ, Limerick, then Irish College, Rome

◆ HIB Menologies SJ :
Early education was at Crescent. He then went to the Irish College in Rome, and was a remarkable student. He was Ordained there for the Limerick Diocese.

After his Noviceship he was sent for further Theology to Louvain, and made his final Ad Grad exam at Clongowes.
He later was sent to Mungret, becoming Rector there in 1888.
1891 He was appointed Rector at Crescent.
He retired to Mungret and died in hospital 22 June 1916, and is buried at Mungret.
He was very diminutive in stature!

◆ James B Stephenson SJ Menologies 1973

Father Thomas Head 1842-1916
Fr Head was born in Limerick on June 14th 1842, studied at the Crescent College and then proceeded to the Irish College in Rome to study for the Diocese. For some years he was a curate at St Michael’s parish, Limerick city.

He entered the Jesuit novitiate in October 1879 at Milltown Park. He did further theological studies at Louvain before going to Mungret as Professor. He spent practically all his religious life between Mungret and the Crescent. In 1838 he succeeded Fr René as Rector of Mungret, and in 1891 he took over the Rectorship of the Crescent. He spent his last years as Spiritual Father and Professor in Mungret.

He was a remarkable man, a great lover of history and endowed with quite an extraordinary memory. The community at Mungret in those years was rich in men of forthright and strong characters. Fr William henry as rector, Fr Head and Fr Ronan on the staff. The pursuit of truth at recreation was so keen, that it used call for the intervention of the Rector to reduce the contestants, chiefly Frs Head and Ronan, to silence.

On entering the Society, Fr head bestowed his library, which was by no means inconsiderable, to Mungret. He died in Limerick city on June 27 and was buried in Mungret.

◆ The Mungret Annual, 1916

Obituary

Father Thomas Head SJ

Our Past of almost every year since the foundation of the College must have heard with deep regret of the death of Father Head. On 30th November, 1915, Father Head celebrated the fiftieth anniversary of his ordination and seemed to have several years of life before him. But in early spring an old complaint from which he had suffered a great deal began to cause him considerable pain and inconvenience, and it was decided that he should undergo an operation. The operation was as successful as could be expected in a man of his age and constitution. But it left him with little vitality. For weeks he grew weaker and his mind, which had been failing for months before this, went nearly completely. He died quietly on 22nd June, after receiving the Last Sacraments. At the Mass for the repose of his soul, which was celebrated at the Crescent Church, Limerick, a large number of priests, some of them old friends, attended. He lies buried in the Cemetery of Mungret College, beside the grave of Father Ronan.

No one could boast of a longer connection with the College than Father Head. No one has so completely; so ungrudgingly devoted his life and talents to that one house as he. He was on the Staff of the College when it opened in September 1882. Next year he was. Minister, and from 1838-91 he was Rector and at the same time Moderator of the Apostolic School. In 1891 he went as Rector to the Crescent College, Limerick, whence he returned after a few years to Mungret, where lie lived till his death. Thus nearly all the years spent in the Society of Jesus were given to Mungret. Those who, as boys, had left Mungret thirty years ago and came back as middle-aged men found Father Head there still, a little feebler, a little greyer, but otherwise not much changed. The memory. of Father Head is probably that which will remain longest with all past Mungret men.

Father Head was born in Limerick City in 1842. Along with the present Bishop, Most Rev Dr O'Dwyer, he was among the first pupils at the Crescent College SJ when it was opened. The personality of Father Thomas Kelly SJ, who was then Rector of the Crescent, always remained a force in his life. His ecclesiastical studies were done at Rome and at Carlow College. He loved to speak of his time at Rome; and as a priest he visited the city several times. To a man of his temperament the two most prominent aspects of Rome appealed very powerfully - Catholic Rome and historic Rome. He knew the city well, and to the end of his life he could be easily got to pour out some of his wealth of information on its buildings, its history, and its great men.

He was ordained on 30th November, 1865, and for fourteen years lived as a secular priest of the diocese of Limerick. He was curate at Cratloe (over against Mungret College across tbe Shannon), at Croom and at St John's Cathedral, Limerick. His exceptional qualities of mind and character made a deep impresi sion on the priests of the diocese, who always spoke of him in the highest terms. He used to declare, half jestingly and half in pride, that his fellow-curates had given him the highest honour in their power when they had appointed him Hon Treasurer of the Curate's Fund.

As a curate at St John's he had come across Father Ronan, and his entrance into the Society of Jesus may be regarded as due, in some measure, to this intimacy. Two years' noviceship at Milltown Park, Dublin, and a year given to repeat his Theology brought him to the year 1882 and to Mungret.

Iu Mungret he lived the life of a teacher and a student. His work of teaching and, while he was Rector, of administration, kept him busy enough, but he found time to get in an extraordinary amount of reading, or rather study. The standard literary works in the English language he had read and re-read; and with French and Italian literature he was also widely familiar. But his chief delight was history, and there were few men who had read history as widely and retained it as well as Father Head. His knowledge of European History, of early medieval and modern times was singularly exact and full. As Father Sutton says of him, he seemed to have taken all history for his province. Even towards the close of liis life, when he was beginning to forget the names of his own Community, his grasp of history was as firm and as exact as before. But he had the defects of his qualities, and his mind was retentive and accumulative rather than original.

But his learning had not puffed him up; and he remained always as simple and docile as a child. He was an excellent religious, and his submission to his superiors and his exact observance of rule were as renarkable as his learning. He had a genuine love of teaching, and if knowledge of his subject were the only qualification few teachers would have been equipped like Father Head. His shy and retiring disposition1 kept him from anything like intimate personal relations with those he taught. But the boys knew him and respected him. Nobody could have come in contact with such a man without carrying off permanent memories of his learning, his humility, his industry, and his conscientiousness.

Father W Sutton SJ, himself a member of the original Staff of Mungret, who knew Father Head intimately, has written a kind letter of appreciation. Indisposition prevented him from paying a fuller and inore formal třibute to an old friend:

He was a rare character. I never met anyone who so favourably impressed me all round. He was the fairest-minded man one could meet. He was always kind and broad-minded. No doubt he had his limitations, like every one, but he was just and level-headed, considerate, unselfish, and most hard working.. He was most conscientious in everything he undertook, and a first-rate teacher. His knowledge was extraordinary, and he seemed interested in all intellectual pursuits. His memory was very remarkable. He was in fact a living cyclopedia. He seemed to have taken history for his province. I cannot recall any instance when he was not able to give information full and accurate of historical facts - chapters, periods, dates, etc. He would have been an ornament to any society, and certainly he was a most useful and highly appreciated member of the Order to which he belonged. When one remembers how frail he was physically it is a marvel to consider all he did and was. “We shall not see his like again”. 'That one like him should have lived years beyond “the allotted period” and working almost to the last is truly wonderful. His company was delightful; he was so full of information and so modest in communicating it. That he is gone to his great reward is the great consolation of us who are so much tlie poorer for his loss”.

RIP

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

Bonum Certamen ... A Biographical Index of Former Members of the Limerick Jesuit Commnnity

Father Thomas Head (1842-1916)

Was born in this city and was one of the first pupils of the re-established Jesuit college of St Munchin. He entered Maynooth with another class fellow, Edward O'Dwyer, one day to be Bishop of Limerick. After his ordination, Father Head served as a curate in the diocese of Limerick until 1879 when he entered the Society. He was master in the Crescent in 1887-88 and returned in 1891 as rector, when he was to spend five years in office. Father Head returned to Mungret where he filled the office of procurator and was lecturer in English to the Arts classes preparing for the examinations of the Royal University.

Born: 22 November 1912, Ballyporeen, County Tipperary
Entered: 03 September 1930, St Mary's, Emo, County Laois
Ordained: 31 July 1944, Milltown Park, Dublin
Final Vows: 02 February 1948, Sacred Heart College SJ, Limerick
Died: 06 August 1960, St Francis Xavier's, Upper Gardiner Street, Dublin

Father was a member of the RIC and they retired to Haddon Road, Clontarf, Dublin

Second eldest of four boys and he has two sisters.

Early education at Convent, National and Christian Brothers schools in County Tipperary and Limerick City then Schoil Mhuire, Marino (1922-1928) and then to O’Connell’s School, and there won a City of Dublin University Scholarship

Studied for BSc at UCD; Tertianship at Rathfarnham

by 1936 at Vals, France (TOLO) studying

◆ Irish Province News
Irish Province News 35th Year No 4 1960
Obituary :
Fr Maurice Headon (1912-1960)
When the news came to Hong Kong that Fr. Maurice Headon would not be returning to the mission people were surprised. When the reason given was that he was in ill-health, there was a temptation to incredulity. It was harder still to believe when it was told that he was suffering from hardening of the arteries, that there was danger of gangrene setting in, that his leg might have to be amputated. He was in the Mater Hospital during last summer, cheerful, unconcerned, yet the doctors said he would never again be able to walk more than a hundred yards. It was all very puzzling. Last autumn he gave a retreat in Galway to the Women's Sodality and he seemed in very good health. One day last August a friend called to see him in Gardiner Street whither he had returned from the Mater. Fr. Headon seemed to be in very good health and spirits; the next day he was found dead in his room. He was never a man to fuss about himself. Unselfishness was outstanding in his life as it was outstanding in the days leading up to his death.
Maurice Headon was born in Ballyporeen in Co. Tipperary in 1912. He finished his secondary studies in O'Connell Schools, Dublin, and in September 1930 he entered the Novitiate, in Emo. It was the first year of the Novitiate in its new surroundings; the Philosophers had taken over Tullabeg. Mr. Headon studied Science in the University and took his degree in 1935. Philosophy in Vals followed and then came three years of teaching in Clongowes. In his first year there he was in charge of the meteorological station and took his Higher Diploma in Education. He was prefect of the Gym for his three years and left a memory among those he taught for his kindness and for the trouble he took to help on those who were weak in their studies; he even gave special classes to those who could not manage their mathematics.
He studied Theology in Milltown Park and was ordained there by the Archbishop of Dublin in the summer of 1944. Tertianship was in Rathfarnham under Fr. Neary, 1945-1946, and then he was sent to the Crescent where he taught Science for three years. Even in his first year he was a favourite with the boys; and it was remarkable how many continued to write to him all during his years in Hong Kong. Prefects of Studies always placed a high value on Fr. Headon's teaching, though his preference was for more directly apostolic work.
The Hong Kong mission was in great need of additional competent Science masters and in the summer of 1949 Fr. Headon left Ireland and his many friends for a few field of labour. He was then thirty-seven years old and the assignment was not an easy one. Fr. Headon on his arrival in the mission did not go to the Language School. He was needed in the Colleges and to Wah Yan, Hong Kong, and to a heavy round of teaching in the “Afternoon School” he now gave himself. For at least three of his teaching years in China he taught Science, but he also found time to begin a study of Chinese which he later used to great effect in preaching and hearing Confessions. Great praise is due to Fr. Headon for the extraordinary diligence with which he studied Chinese. At the end of his ten years in Hong Kong there were few Fathers on the mission who knew as many Chinese characters as he did and all those years he studied with the sole aim of being able to preach better and with a wider vocabulary.
In 1952 Fr. Headon began to work in Wah Yan, Kowloon, first in its temporary quarters in Nelson Street, later in the present fine building. In 1955 he was editor of the college magazine, The Shield, and for his last two years in Hong Kong he was Prefect of Studies in the same college, He kept up an interest in his pupils, even after they had left his care and he undertook the heroic labour of keeping in touch by letter with all the past students of Wah Yan who had gone abroad for further studies. The summer of 1959 saw him on his way back to Ireland after ten busy years to a well-deserved rest. He spent most of his time in St. Francis Xavier's, Gardiner Street, and it was there that death found him on Saturday, 6th August. He was forty-eight years old. Unobtrusiveness, perhaps, was the main characteristic of Fr. Headon's work inside the house and out. He rarely referred to either; he rarely made use of the personal pronoun “I”, so if we learned of his apostolate outside, it was from those who benefited from it. In Hong Kong, he was confessor to the Good Shepherd Sisters and their charges after their expulsion by the Communists from Shanghai. His sympathy, his patience and understanding, his personal charm and friendliness, and his readiness to help made him greatly loved by them all, and it was with intense regret they saw him leaving when his canonical period as confessor had ended.
His heart was in this direct apostolic work, so he jumped at the chance of a weekly supply in the parish church of St. Francis of Assisi. Here, again, his friendly spirit, his zeal and his understanding of human nature made him extremely popular. He preached every Sunday in Chinese at the public Masses, drew big crowds to his confessional and was ever at the beck and call of the parish priest who had the greatest esteem for him and the highest appreciation of what he was doing for his Catholic flock. The parish priest was shocked enough when he heard that he was losing Fr. Headon for a year at home; he was overwhelmed when he heard of his death. He is having a special Requiem Mass said for Fr. Headon; and he knows that he will have a packed church. The number of people who have come to the school to ask if it is really true that he is dead has revealed to us the breadth of his hidden apostolate and the number of Masses for his soul asked for shows their affection for him. . Here in the school the boys were boys were utterly shocked when news of his death arrived. He was a good teacher, and as Prefect of Studies had shown himself most approachable, and the boys knew that they would always get a fair and sympathetic hearing in his office. Those boys “in trouble” would present their appeal without any fear, and if they left his office, the “trouble” remaining withal, they recognised at least that they had got a fair hearing. His death will be a great loss to the community. Many, indeed, is the recreation he enlivened with his keen sense of humour and his love of argument. Philosophy, theology, the different methods of the apostolate, the school curriculum and the means of dealing with boys--these were all rich grain to his mental mill, and he enjoyed nothing better than a hammer and tongs discussion about them. After winning an argument, he might be reminded that he had defended the opposite opinion some months before just as vigorously, and he would break out into laughter and state that he “had read another book on the subject since” or that he “had changed his mind as we must march with the times”. Then he would be ready for another discussion on “changing your mind”!

Born: 01 July 1929, Dublin City, County Dublin
Entered: 07 September 1946, St Mary's, Emo, County Laois
Ordained: 28 July 1960, Milltown Park, Dublin
Final Vows: 02 February 1964, Chiesa del Gesù, Rome, Italy
Died: 11 December 1989, Milltown Park, Dublin

Early education at Clongowes Wood College SJ

by 1963 at Rome, Italy (ROM) studying

◆ Interfuse No 82 : September 1995 & ◆ The Clongownian, 1989

Obituary
Fr Jim Healy (1929-1993)

1st July 1929: Born in Dublin. Schooled in Clongowes
7th Sept. 1946; Entered Society of Jesus Emo,
1946 - 1948; novitiate
1948 - 1951: Rathfarnham, juniorate: BA (UCD) in French and English
1951 - 1954: Tullabeg, philosophy
1954 - 1957: Regency: 1954-'56 Clongowes, 1956-57 Belvedere
1957 - 1961: Milltown Park, theology
1960: Ordained a priest,
1961 - 1962: tertianship Rathfarnham
1962 - 1964: Rome, biennium in moral theology.
2nd Feb. 1964: at the Gesù, final vows before Fr. Vicar General John L. Swain.
1964 - 1989; Milltown Park, professor of moral theology (after 1978 his area was referred to as practical theology). Meanwhile, 1968-'77, he served as the first President of Milltown Institute. He took two sabbaticals, 1977-78 and 1988.
11th Dec. 1989 Jim died suddenly in class at Milltown Park.

Last Monday at 12.15pm I had my last conversation with Jim Healy, before he and I turned in to the last class of the day - and I am glad to say that it was a piece of light-hearted banter. I don't have to tell you how I felt on coming out of that class and receiving the news of his death,.

Since then, inevitably, my mind has been turning back to the time when I first came across him. It was some time in the school year 1943-144, when we were both boys in the same school. I was a very insignificant newcomer, and he was one of the stars of the school. In that year the school had entered the rugby Junior cup for the first time ever, and was indeed to win the cup, beating Belvedere 13-3 in the final. Jim was one of the main scorers on that team. Looking back over the school magazine yesterday, I came across this account of their first match:

"O'Hara broke away from the line-out with James Healy and Dick Muldoon in attendance; his pass in to James Healy was beautifully timed. James shook off several pursuers and scored between the posts, adding the extra points himself. Practically the same performance was repeated a few minutes later, when James Healy, backing up splendidly, scored once more."

Last Monday Jim scored between the posts and converted once again.

I have used the phrase “the last class”. It is a phrase with a ring to it. People who have never been to boarding-school can have no idea of the joy at the end of term and at the last class, especially in the Spartan days of a previous generation. For a small boy it was the very threshold of heaven. Perhaps it is not too fanciful to regard the parable in today's gospel, Mt 25:31 ff., as a kind of last class which the Lord will give to all of us at the end of the term in this world. This gospel passage is one of the most telling in the New Testament about the content of that last class and that last examination. It will focus, as we see, on how we serve one another, and the people of Milltown Institute and Milltown Community have no doubt but that, on that criterion, Jim passes with flying colours. Jim himself is the last one who would like this homily to become a panegyric of his virtues and achievements. As Jim's successor in the presidency of Milltown Institute, I am more conscious than most of how much the Institute owes to him, its first president. As the present president said the other day, it was Jim who gave the Institute its shape. It is indeed his monument. Fr. Rector has already spoken of his life. It is of his death, and of the Christian approach to death, that I would like to speak.

For most of us the notion of our death is only a shadowy concept. Only in the death of friends, and in the death of those we love, does it become something of an experience. This is why such deaths can be very special moments of revelation to us, occasions when God says something personal to each one. I am asking myself what might God be saying to us today, and I suggest that it has something to do with the Christian attitude to death,

There is only one freedom, namely, to come close to an understanding with death. So wrote Camus. He went on: “To believe in God is to accept death. When you have accepted death, then the problem of God has been resolved; not the other way round”. Most of us run away from the thought of death. We insulate ourselves against it by stigmatising it as morbid talk. Certainly Jim Healy did not do that.

He had known for a number of years that death was on the cards for him, Those of us who lived close to him can testify to the magnificent Christian faith by which he came to terms with his lot and could face life with cheerful good humour. The great moral theologian, St. Alphonsus Ligouri, has written that to accept death willingly is more efficacious than any other mortification. The best testimony to a life of faith and unselfishness is the grace of peace in the face of death. The poet might speak of 'the dreadful outer brink of obvious death.' It takes faith to look death in the eye and to disarm him of his menaces. Such an attitude is the fruit of a life well lived. The best signs of grace here below come ordinarily, not in dramatic displays of piety or mortification, but in the bits and pieces of a life lived in unassuming loyalty and dedication, in cheerfulness and concern for others, and when such a life is lived on the brink of obvious death, then these signs are indeed signals of resurrection.

By the fact of Jim Healy's death, I, and my brethren in the community, my colleagues in the Institute and its students, are moved by a deep sense of loss. We will miss him sorely. In this way we know that we share in something of what his family must feel, and to them we extend our profoundest sympathy. But I have to say that looking at the lessons of Jim's last years, and in particular at the way he faced death, I realise that we must not allow that sense of loss to linger in grieving but to be turned into thanksgiving for a life well lived and into a desire to follow him in his Christian hope.

Jim Healy taught many people many things during his life. I am sure that the students in the classroom with him last Monday will never forget the experience. But really the last lesson of Jim's life was not what he taught them in that final half-hour, but the lesson he has for all of us on how the Christian faces death. This really was Jim Healy's last class.

Ray Moloney

Born: 21 August 1909, Percival Street, Kanturk, County Cork
Entered: 01 September 1927, Tullabeg
Ordained: 03 June 1939
Final Vows: 02 February 1945
Died: 21 February 1988, Los Angeles, CA, USA - Californiae Province (CAL)

Transcribed HIB to CAL : 02 September 1929

Father was a draper.

Second eldest of six boys and has four sisters.

Early education was at a Convent school in Kanturk, then at Ballygraddy NS and then at Kanturk National School. He then got an entrance scholarship to St Colman’s, Fermoy at age 14.

◆ Fr Francis Finegan : Admissions 1859-1948 - Joined CAL Province for health reasons

Born: 21 September 1876, Dublin City, County Dublin
Entered: 05 April 1893, Loyola Greenwuch, Australia (HIB)
Ordained: 26 July 1910, Milltown Park, Dublin
Final Vows: 15 August 1916, St Ignatius College Riverview, Sydney, Australia
Died: 21 June 1954, Canisius College, Pymble, Sydney, Australia - Australiae Province (ASL)

Transcribed HIB to ASL : 05 April 1931

by 1903 at Valkenburg Netherlands (GER) studying
by 1904 at Stonyhurst England (ANG) studying
by 1910 in Australia

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Though born in Dublin, Joe Healy came to Australia with his parents as a child and was educated at St Ignatius' College, Riverview, 1892-93. He entered the Society at Greenwich, 5 April 1893 and after the noviciate was assistant prefect of studies and discipline, organised the junior debating and was choirmaster at Riverview until 1896.
He then returned to Loyola College, Greenwich, for his juniorate studies, 1896-97, before returning to teach at Riverview, 1897-1902. He was also in charge of the chapel, drama and junior debating. He continued his interest in the choir, and assisted Thomas Gartlan with the rowing.
In July 1902 Healy set sail for Europe and philosophy at Valkenburg and Stonyhurst, 1902-05. He taught at the Crescent, Limerick, 1905-07, studied theology at Milltown Park, 1907-11, and returned to Australia and Riverview, 1911-14. Tertianship followed in Ranchi, India, 1915, with another term at Riverview, 1915-22. He spent two years at St Patrick's College, 1922-24, and 1924-30 at Xavier College, as well as 1930-34 at the parish of Hawthorn.
He returned to Riverview, 1934-52, as spiritual father to the boys. In 1950 he retired from teaching after 41 years, and from 1952, when his memory began to fade, he prayed for the Society living at Canisius College, Pymble.
During his early time at Riverview, he was both teacher and sportsmaster. He developed cricket, football and rowing to a very high level, organised a fine orchestra and produced more than one Gilbert and Sullivan opera. His swimming carnival in the college baths was one of the highlights of each year He inspired the students with his own great enthusiasm. His own greatest pleasure was to be with the students. He would say that they kept him young despite advancing years. He gave himself totally to the task of serving them, with all the energy he could muster.
Healy was a very accomplished classical scholar and pianist, and a keen sportsman. He was a real gentleman who had to fight a slightly melancholic temperament. Riverview was his great love and it was a great cross to finally leave it.

Born: 24 February 1894. Mountjoy Square, Dublin City, County Dublin
Entered: 01 February 1912, St Stanislaus College, Tullabeg County Offaly
Ordained: 26 March 1924, Milltown Park, Dublin
Final Vows: 02 February 1931, Glenaulin Nursing Home, Glenaulin, Chapelizod, Dublin
Died: 09 March 1934, Milltown Park, Dublin

Parents residing at Glenaulin, Chapelizod, County Dublin. Father is a barrister.

Second of three boys and there are three girls.

Early education at a convent school, and then Belvedere College SJ for six years. In 1908 he went to Clongowes Wood College SJ until 1911.

Ordained by special permission of the Holy See at Milltown Park 26 March 1924

by 1914, at Wentworth Falls, New South Wales, Australia.
by 1930 at St Beuno’s Wales (ANG) making Tertianship

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Paul Healy entered the Society at the age of sixteen at Tullabeg, and appears to have suffered from consumption, as he was sent to Loyola Greenwich to study for his juniorate. After three years of study, 1915-17, he began to teach in the juniorate for three years as his regency. He returned to Ireland in 1920. His time in Australia certainly helped but did not cure his tuberculosis.

◆ Irish Province News
Irish Province News 9th Year No 3 1934
Milltown Park :
Death took two of our number within a week -
Father Tunney died on the 5rd of March. His death was not unexpected. Some heart attacks in recent weeks had prepared us for it.
Father Healy's death came as a great shock, for though he had long been a sick man, he was optimistic of becoming stronger, and worked away quietly as director of Retreats in the province for most of this year, censoring, and reviewing books. Few suspected how near death was. He was at Father Tunney's office in Gardiner Street the 6th of March. He said Mass as usual on Friday the 9th. While sitting down to lunch about 12,30 he felt ill and was helped to a chair in the Fathers' library. There a slight hemorrhage occurred and he lost consciousness, not before receiving Absolution, He was anointed, then borne to his room where he died at about 1.15. The doctor arrived before he died, but nothing could be done. Father S. MacMahon writes an obituary notice on Father Healy in this number.

Irish Province News 9th Year No 3 1934

Obituary :

Father Paul Healy

From Father S. MacMahon
On the base of the rugged block of granite which marks one of the graves in Glasnevin Cemetery, the following words are to be read : “If there is one thing which I and mine have got a grip of, it is the belief in the Infinite Christ to come”. The words are an extract from a memorable profession of faith made by the man whose remains rest beneath, awaiting the coming of that “Infinite Christ.” And not far away, in the same cemetery, lies the body of one of those whom the speaker described as “mine” - his son, Father Paul Healy.
When Paul Healy was ordained priest at Milltown Park on March the 26th, 1924, not even the most sanguine of his friends could have ventured to hope that there were nearly ten years of life still before him. On account of his delicate health, he had been sent to Australia after his noviceship and when, after six years there, he returned to Ireland for his Philosophy, he was improved, but not cured. The improvement did not last long. Soon after he had begun his Theology, in the autumn of 1923, a petition was made to the Holy See to permit his being ordained before completing the necessary period of study, in order that, before he should die, he might have the privilege of saying Mass, and his parents the consolation of having a son a priest. This exceptional favour was granted and he was ordained before completing one year's Theology. After ordination he made a pilgrimage to Lourdes and returned to Milltown Park to continue his Theology, greatly improved in health. The remaining ten years of his life were spent largely in study. For a time he was well enough to profess Psychology and History of Philosophy at Tullabeg. From 1931 on he was at Milltown Park, and seemed to be growing stronger. Very shortly before his death he expressed the hope that he would soon be able to give a Triduum. But a sudden hemorrhage took place on March the 9th, 1934, and within an hour Father Healy was dead.
Only those who knew him well could appreciate the extent of the loss which his death inflicted on the Irish Province. For his was very truly a hidden life. As a novice in Tullabeg he preached a May sermon of such compelling eloquence as to make his audience - Tertians included - forget the meal they had come to take. As a Philosopher and a Theologian, he showed a grasp of profound problems so masterly and a power of exposition so lucid as to justify professors and examiners in prophesying for him a high place in the roll of deservedly distinguished men of thought. To these qualities he added a sanity of judgment and an appreciation of realities, while his keen sense of humour saved him from being ponderous or pedantic. But the occasions on which his brilliant gifts were publicly manifested were comparatively few and, particularly during the last years of his life, though his work was important and responsible, the worker was not conspicuous.
Yet for those who knew him, he is memorable, not so much for his gifts of intellect as for the intensity of feeling - rarely revealed, for he was not a demonstrative man - the unobtrusive piety, the depth of conviction, the “grip of the belief in the Infinite Christ”, which carried him brave and uncomplaining through the long years when delicate health held in fetters unusual ability and imposed the bond of silence on a voice that might have enlightened many minds and moved many hearts. The burden of ill health can make a man hard, selfish or inert. Father Healy was none of these. He could be firm, but his gentleness was a notable feature. If he could do anything to help another, it was done, without fuss. The burden of a great mind can make a man proud. Father Healy was humble and simple. As a boy in Clongowes (he went there from Belvedere) he was in the habit of spending a long time in the College Chapel during free recreation, but accepted readily from a kindly (and vigilant) scholastic the suggestion that recreation in the open air would keep him fit for study, and so be pleasing to God. He showed the same spirit years afterwards when a Minister suggested that he should light his fire on a raw winter day. “Do you think so?” he said, and complied at once. He was an accomplished musician, but did not grudge the time and trouble needed to play over repeatedly a piece on the piano for a fellow-scholastic whose bungling attempts at a song must have been a sore trial to him. His classmates in Philosophy still remember the occasional shaking of the bench at which he sat due to the silent laughter, which would assail him at some unconsciously humorous remark by a professor. These are, perhaps minor details, but they contribute to a picture, which, meagre as it is, affords the writer a welcome opportunity of paying a sincere tribute to the memory of a friend.

The concluding paragraph of Mr. T. M, Healy's speech at Westminster during the debate on the second reading of the Education Bill (May, 1906) :
I would rather that my children understood their religion in preparation for the eternity that is to come, than that they should be rich, prosperous and educated people of this world.
I care very little for your so-called education. I cannot spell myself. I cannot parse an , English sentence. I cannot do the rule of three. I am supposed to know a little law, but I think that is a mistake. But there is one thing that I and mine have got a grasp of, and that is a belief in the Infinite Christ to come, and a belief that our children, whatever be their distress, whatever be their misfortunes whatever be their poverty in this world, will receive a rich reward, if, listening to the teaching of their faith, they put into practice the lessons they receive in the Catholic schools”.
1894 Father P. Healy was born in Dublin, 24th February
1912 Began Noviceship in Tullabeg 1st February
1915 Tullabeg, Novice
1914 Loyola (Sydney)
1920 Milltown Park, Philosophy
1923 Milltown Park, Theology
1927 Milltown Park, Studet privatim
1927 Milltown Park, Sub-min. Doc. etc
In 1929 he did as much Tertianship as he could at St Beuno’s, and then went to Tullabeg, where he professed Philosophy. 1931 saw him once more at Milltown. He died Friday, 9th
March, 1934.

◆ James B Stephenson SJ Menologies 1973

Father Paul Healy SJ 1894-1934
Fr Paul Healy was the son of the famous Tim Healy, 1st Governor General of the Irish Free State. He was born in Dublin in 1894. He was so delicate in health, that by a special decree of the Holy See, he was ordained shortly after beginning his Theology in 1923, so that he might have the joy of saying one Mass before he died and bringing consolation to his parents.

He lived for 10 years after and he improved in health sufficiently to profess Philosophy in Tullabeg. He was remarkably gentle in speech and manner, deeply religious, retaining throughout his life that piety, which as a boy in Clongowes sent him into the chapel during free recreation.

He certainly fulfilled the wish that his father expressed in the British House of Commons in the debate on the Education Bill : “I would rather that my children understood their religion in preparation for the eternity to come than that they should be prosperous and educated people of the world. There is one thing that I an mine have a grasp of, and that is a belief in the infinite Christ to come”.

◆ The Belvederian, Dublin, 1934

Obituary

Father Paul Healy SJ

Paul Healy’s death, at an early age, brought to a close a life which from the beginning was a struggle against overwhelming odds. Dogged by ill-bealth from schooldays, he excited the wonder of all who came in contact with him by the persistence with which he continued to work and to achieve so much. That a man of his always uncertain health should have kept unendingly at work and achieved a reputation as a scholar among scholars, is surely a high tribute to his outstanding ability and high sense of duty for it was, I think, the consciousness of an obligation to use his talents to the utmost in the service of God that kept him going, when even the best of us might quite reasonably have felt exoused from effort.

Perhaps his most outstanding characteristic was his complete self-effacement. He was always quiet, always retiring, concealing unusual ability by a reserved manner. I sat in the same classroom with him for years, and I do not think I ever realised during that period that he possessed talent of a high order. Just once we had a glimpse of it, in a famous debate-speech, which, no doubt, many readers will remem ber, when he electrified us with penetrating logic and keen wit, and showed us that the quiet youth whose brilliant gifts we had failed to discover, but whom we deeply respected, could be a “chip of the old block”. This characteristic unobtrusiveness, the readiness with which he gave attention in conversation to others, much less gifted than he, and his keen sense of humour that never failed to detect and to appreciate the incongruous, greatly en hanced his natural charm of character.

The end came suddenly - perhaps with merciful suddenness - and while we all regret his loss deeply, those of us who knew his character and his sufferiags, cannot but rejoice that a life of patient.: endurance and heroic devotion to the highest of all Ideals has received its pro mised reward.

Fr Paul Healy was born in February 1894. He was in Belvedere before he went to Clongowes in 1908; and in 1912, he entered the Noviceship. After the completion of his earlier studies he was sent to Australia in the hope that the milder climate might improve his health, and in consequence, the boys of our Irish Colleges will not have known him.

He was ordained in March, 1924, and died almost exactly ten years later, in March, 1934, sincerely mourned by all who were privileged to know him..

R O'D

◆ The Clongownian, 1934

Obituary

Father Paul Healy SJ

Paul Healy came to Clongowes in 1908. Physically, he was, even then, rather delicate, and was not allowed to play the ordinary games. Intellectually he was solid. The class he belonged to was considered an exceptionally brilliant one, including amongst others, the late Tom Finlay, and Paul held a place amongst the half dozen or so leaders of the class. He was one of the best speakers in the Higher Line Debating Society; and in his last year the contest for the Society's debating medal lay between himself and Tom Finlay. I think there is little doubt that he had inherited no small portion of his distinguished father's oratorical gift. Later, when as a Jesuit novice, he preached one of the customary sermons in the refectory, an English Jesuit father who was present, declared it the best sermon he had ever heard, and Father Lockington SJ, no bad judge of a preacher, gave a very similar verdict.

As a schoolboy he already displayed that solid piety which was his characteristic all through life. Not a little of his free time was spent in prayer before the Blessed Sacrament. On one occasion he was wanted to play the final match in a Higher Line Billiard Tournament, and he was not in the playroom. Where was he? Several voices answered at once : “Oh, he's in the chapel; call him”; and in the chapel he was found.

In the year 1912 he entered the Jesuit noviceship at Tullabeg. The novice was such as might have been expected from the schoolboy; marked by a quiet, steady, unostentatious fidelity to all the rules and duties of the noviceship. His health required that he should be exempted from some of the more physically exacting exercises, but, so far from seeking these exemptions, he bore them with some impatience. At the end of two years he went on to the Juniorate at Rathfarnham; but was only a few months there, when the disease that was to accompany him to the end showed itself. Tuberculosis was diagnosed; and it was thought best to send him to Australia, in the hope that the climate might lead to a cure. There he passed the next six years until 1920, and, in spite of his weak health, he got through a surprising amount of quiet steady work.

By 1920 he was so far improved that it seemed safe for him to return to Ireland; and in that year he came to Milltown Park, to begin his course of philosophy, which Occupied the next three years. Here his really remarkable intellectual gifts found, for the first time, their full scope. A clear penetration of mind, a great capacity for study, and a gift of clear, forcible, and orderly exposition, marked him out clearly as a future professor of philosophy or theology. Fion philosophy he passed directly to the study of theology. But now the old health trouble suddenly appeared in an alarming form ; his condition seemed so serious that his life was considered in danger, and he was ordained by special dispensation on March 24th, 1924.

After a stay in the south of France including a visit to Lourdes - he so far recovered as to be able to resume his studies, which he concluded in spite of every handicap by a brilliant final examination. His health, however, was permanently broken ; and he never recovered any degree of vigour. At Milltown Park he spent the last few years, doing faithfully any light work which his weak condition allowed him to undertake. There in March a sudden and unexpected hemorrhage brought his long martyrdom to a close, and sent him to his reward. He had just reached his fortieth year.

Such was the outline of Paul's life. It makes one reflect on the strange ways of God. With robust health added to his other gifts, he had it in him to be a great, I think a very great preacher or to be a great professor of the higher studies. But God required of him a different kind of service; and that service he rendered faithfully, the patient endurance of a heavy cross. But he never grumbled and never showed impatience. It was a life faithful, consistent, patient, courageous, built on a. solid foundation of faith, prayer, and resignation to God's will.

Born: 05 August 1854, Ballinrobe, County Mayo
Entered: 31 October 1878, Milltown Park, Dublin
Ordained: 1890
Final Vows: 02 February 1896, St Ignatius, Riverview, Sydney, Australia
Died: 22 November 1941, Loyola College, Watsonia, Melbourne, Victoria, Australia - Australiae Province (ASL)

Transcribed : HIB to ASL 05/04/1931

Early education at Christian Brothers, Westport and St Stanislaus College SJ, Tullabeg

Joined originally as a Brother Novice 05/10/1878, and then was directed to join the scholastics on 31/10/1878

First World War chaplain

by 1888 at Leuven Belgium (BELG) studying
Came to Australia 1892
by 1917 Military Chaplain : 7th Infantry Battalion

◆ HIB Menologies SJ :

Note from John Gately Entry :
Father Gately worked up to the end. He heard Confessions up to 10pm and was dead by 2am. Four hours, and perhaps most of that sleeping! Father Charles Morrough heard groaning and went down, and Father Joseph Hearn, Superior, gave him the Last Sacraments.

◆ Jesuits in Ireland : https://www.jesuit.ie/blog/damien-burke/anzac-archives-and-the-bullshit-detector/

On Saturday 25 April, the annual dawn Anzac commemoration will take place. It is the centenary of the failed Anzac engagement at Gallipoli. Six Jesuits, five of them Irish-born, served with the Australian Imperial Forces in the First World War. Frs Joseph Hearn and Michael Bergin both served at Gallipoli.

https://www.jesuit.ie/news/commemorating-the-sesquicentenary-of-the-arrival-of-irish-jesuits-in-australia/

Commemorating the sesquicentenary of the arrival of Irish Jesuits in Australia
This year the Australian Province of the Jesuits are commemorating the sesquicentenary of the arrival of Irish Jesuits in Australia. Australia became the first overseas mission of the Irish Jesuit Province. To mark the occasion the Archdiocese of Melbourne are organising a special thanksgiving Mass in St Patrick’s Cathedral, Melbourne 27 September. On 20 June Damien Burke, Assistant Archivist, Irish Jesuit Archives gave a talk at the 21st Australasian Irish Studies conference, Maynooth University, titled “The archives of the Irish Jesuit Mission to Australia, 1865-1931”. In his address Damien described the work of this mission with reference to a number of documents and photographs concerning it that are held at the Irish Jesuit Archives.
Irish Jesuits worked mainly as missionaries, and educators in the urban communities of eastern Australia. The mission began when two Irish Jesuits Frs. William Lentaigne and William Kelly, arrived in Melbourne in 1865 at the invitation of Bishop James Alipius Goold, the first Catholic bishop of Melbourne. They were invited by the Bishop to re-open St. Patrick’s College, Melbourne, a secondary school, and to undertake the Richmond mission. From 1865 onwards, the Irish Jesuits formed parishes and established schools while working as missionaries, writers, chaplains, theologians, scientists and directors of retreats, mainly in the urban communities of eastern Australia. By 1890, 30% of the Irish Province resided in Australia.
By 1931, this resulted in five schools, eight residences, a regional seminary in Melbourne and a novitiate in Sydney. Dr Daniel Mannix, archbishop of Melbourne, showed a special predication for the Jesuits and requested that they be involved with Newman College, University of Melbourne in 1918. Six Jesuits (five were Irish-born) served as chaplains with the Australian Forces in the First World War and two died, Frs Michael Bergin and Edwards Sydes. Both Michael Bergin and 62 year-old Joe Hearn, earned the Military Cross. Bergin was the only Catholic chaplain serving with the Australian Imperial Force to have died as a result of enemy action in the First World War.

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Joseph Hearn was an Old Boy of St Stanislaus College, Tullamore, before its amalgamation with Clongowes. He entered the Society at Milltown Park, 31 October 1878, at the age of 24. He taught at Tullabeg College after juniorate studies, 1881-84, studied philosophy at Milltown Park, 1884-89, and theology at Louvain and Milltown Park, 1887-91. He
was then appointed socius to the master of novices while he completed his tertianship at Tullabeg College.
Hearn came to Australia and taught at St Patrick's College, 1892-96, and Riverview for a short time in 1896. He was appointed superior and parish priest of Richmond, 1896-1914, and was a mission consulter at the same time. Then he became a military chaplain and served with the Australian Expeditionary Force in its campaign in the Dardanelles. He served with the 7th in Belgium and then with the 2nd infantry Battalion. He was with the Australian Imperial Force (AIP), headquarters in the UK, returning to Australia early in 1917. He
was awarded the Military Cross for his service.
Upon his return, he resumed parish work at Lavender Bay, 1917-18; North Sydney, 1918-22, where he was parish priest, superior and Sydney Mission consulter, and Hawthorn, 1922-31, at one time minister then superior and parish priest. Despite old age, he was appointed rector of Loyola College, Greenwich, 1931-33, and when the house of formation moved to Watsonia, Vic., became its first rector, 1934-40. His final appointment was parish work at Richmond, Vic.
Hearn was called 'blood and iron Joe', and lived up to this by the severity of his manner, both with himself and others. He did not relate well to women, but men liked him. He had a vein of sardonic humor that suited well with the temper of the First AIF He joined the army at the age of 60. Though his service in the army tended to overshadow his other work, the real high point of his career was his long period as parish priest of Richmond; the parish schools especially are a monument to him.

◆ Fr Francis Finegan : Admissions 1859-1948 - Entered as Brother Novice. After 6 months postulancy was admitted as a Scholastic Novice

Born: 17 February 1808, Carrick-on-Suir, County Tipperary
Entered: 27 June 1835, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: - pre Entry
Died: 29 April 1847, Hodder, Stonyhurst, England - Angliae Province (ANG)

by 1844 at St Wilfred’s, Preston (ANG)
by 1847 at St Aloysius Glasgow (ANG)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Studied Humanities at Stonyhurst before Ent

After Studies, and Regency, he was sent on the Wigan Mission, where he was attacked by a typhus fever, removed to Hodder, and died there 29 April 1847 aged 39, and before making Final Vows.

◆ HIB Menologies SJ :
A Secular Priest in Manchester before Ent.

Not clear immediately after First Vows, but did spend a number of years teaching Grammar at Tullabeg.
A young Priest friend of his sought to join the Society, and he was unsuccessful through a misunderstanding with the Provincial. Fr Hearne then applied to join the ANG Province and specifically the Wigan Mission.
He was an ardent man, not always under control, but otherwise a very edifying priest. He worked with great zeal until his death 29 April 1847.

Born: 17 March 1926, Dun Laoghaire, County Dublin
Entered: 07 September 1942, St Mary's, Emo, County Laois
Ordained: 31 July 1958, Milltown Park, Dublin
Final Vows: 02 February 1961, Fordham University, The Bronx, New York, USA
Died: 01 February 2015, Cherryfield Lodge, Dublin

Part of the Milltown Park community, Dublin at the time of death.

by 1950 at St Louis University MO, USA (MIS) studying geophysics
by 1960 at Münster, Germany (GER I) making Tertianship
by 1962 at Franklin Park NJ, USA (MAR) studying at Princeton
by 1963 at Leuven, Belgium (BEL S) studying
by 1966 at Fordham NY, USA (MAR) teaching

◆ Jesuits in Ireland : https://www.jesuit.ie/news/rip-fr-patrick-heelan-sj/

RIP: Fr Patrick Heelan SJ
Fr Patrick Heelan died in Cherryfield Lodge on 1 February. In one of the many entries online, he gives a succinct account of his life and work: I am a Jesuit priest, a theoretical physicist and a philosopher of science. I was born in Dublin in 1926, and studied theoretical physics, philosophy and theology in Ireland, Germany and the USA. I moved permanently to the USA in 1965. In my studies in theoretical physics I was fortunate in having been supervised by three Nobel Prize winners: Schroedinger in Dublin during the war, Wigener in Princeton and Heisenberg in Munich, all of whom were among the founders of quantum physics. I am grateful for having had such a wonderful life as a priest and a theoretical physicist.
Patrick learned his love of mathematics in Belvedere, and looked forward to becoming a Jesuit scientist. During his first spell in USA he won a doctorate in geophysics by devising mathematical formulae to enable seismographs to distinguish between natural earthquakes and seismic activity from nuclear explosions. What he called his first conversion was the experience of the Ignatian Spiritual Exercises, which remained a crucial resource for him through his life. In the course of a stellar academic career he worked in seven universities, as professor, researcher and administrator – he was Vice President in Stony Brook State University and then Provost in Georgetown University, before retiring, in an increasingly frail body, to Cherryfield in 2014. So this gentle priest of extraordinary intellectual gifts saw out his days close to his much loved family of in-laws, nieces and nephews.
In 2005 Patrick wrote a memoir which fills in the factual features of his life, structured round five conversion points. It is meaty but not easy reading, concerned as it is with quantum theory and the perception of space. Here are the five conversion points, each followed by its date and location:
The role of Ignatian discernment: 1951: Wisconsin Lonergan: transcendental method: 1957: Tullabeg Consciousness’ role in quantum physics: 1962: Princeton Van Gogh’s pictorial geometry: 1966 Fordham
Space perception and the philosophy of science: 1982: Stony Brook
These five stepping stones still omit much of Patrick’s range of interests. His seminal work on Van Gogh’s paintings reflected a broad and sharp-eyed knowledge of European art. He explored “Music as a basic metaphor and deep structure in Plato” in a paper that showed familiarity with studies of music’s origins and structures. At the end of his life he was deep into a serious study of Islam. A friend compared Patrick to a high Renaissance Florentine prince, a polymath at home in the full range of arts and sciences, illuminating wherever he cast his attention.
In the course of a stellar academic career he worked in seven universities, as professor, researcher and administrator – he was Vice President in Stony Brook State University and then Provost in Georgetown University, before retiring, in an increasingly frail body, to Cherryfield in 2014. So this gentle priest of extraordinary intellectual gifts saw out his days close to his much loved family of in-laws, nieces and nephews and his friends.

https://www.jesuit.ie/blog/pat-coyle/georgetown-salutes-fr-heelan/

Georgetown salutes Fr Heelan
in Pat Coyle

Fr Patrick Heelan SJ’s death has been well noted by Georgetown University, Washington, where he spent so many years and did so much good work as academic and as administrator. The current President, Dr. John J. DeGioia, has written to the university community as follows:
February 11, 2015
Dear Members of the Georgetown University Community:
It is with great sadness that I share with you that Rev. Patrick A. Heelan, S.J., a beloved Georgetown administrator, professor and member of our Jesuit community, passed away earlier this month.
Fr. Heelan came to our Georgetown community in 1992 as Executive Vice President for the Main Campus before becoming the William A. Gaston Professor of Philosophy in 1995. As an administrator, Fr. Heelan helped to guide our community through a difficult financial period with an unwavering dedication to our distinct values and a vision of long-term excellence. In his role, he oversaw changes to the structure of the administration and strategic investments in our community to better advance our mission and meet the needs of our growing student population. He was also deeply dedicated to our policies of need-blind admissions and our commitment to meeting full need in financial aid, seeing them as cornerstones of our University’s future success. Fr. Heelan’s leadership strengthened our community in so many ways and was integral to bringing us to where we are now.
In addition to his contributions as a leader, Fr. Heelan was a renowned physicist and a philosopher, whose extensive scholarship sat at a unique intersection of what he called “the hermeneutic philosophy of science”—or the study of how we make meaning from scientific observation. His scholarly research spanned disciplines, including theology, philosophy, psychology and physics. His many scholarly contributions included publications on spatial perception, quantum mechanics and human consciousness and drew upon the intellectual tradition of Edmund Husserl, Martin Heidegger, and Bernard Lonergan.
After retiring from Georgetown in 2013, Fr. Heelan returned to his native Ireland for the duration of his life, where he passed away surrounded by loved ones earlier this month.
I was deeply saddened to learn of his passing, and I wish to offer my heartfelt condolences to the many faculty, staff, students, alumni and members of our Jesuit community who had the chance to work with him.
Should you wish to express your condolences, please direct notes to: Irish Jesuit Provincialate, Milltown Park, Sandford Road, Dublin 6, Ireland.
Please join me in expressing our deepest sympathy to the friends, family and many lives that were touched by Fr. Heelan’s kindness, leadership and good will.
Sincerely,
John J. DeGioia

◆ Interfuse

Interfuse No 159 : Spring 2015

Obituary

Fr Patrick (Paddy) Heelan (1926-2015)

17 March 1926: Born Dublin
Early education at Belvedere College SJ
7th September 1942: Entered Society at St Mary's, Emo, County Laois
8th September 1944: First Vows at St Mary's, Emo, County Laois
1944 - 1948: Rathfarnham - Studying Maths & Maths/Physics at UCD
1948 - 1949: Tullabeg - Studying Philosophy
1949 - 1952: St Louis, MO, USA - Studying for PhD in Geophysics at St Louis University
1952 - 1954: Tullabeg - Studying Philosophy; Research Associate at Dublin Institute for Advanced Studies
1954 - 1955: Clongowes - Regency: Teacher; Studying CWC Cert in Education
1955 - 1959: Milltown Park - Studying Theology
31st July 1958: Ordained at Gonzaga Chapel, Milltown Park, Dublin
1959 - 1960: Westphalia, Germany - Tertianship at Münster in Westphalia
1960 - 1961: Bronx, NY, USA - Fullbright Fellowship post Doctorate Studies in Physics at Fordham University
2nd February 1961 Final Vows at Fordham University, Bronx, NY, USA
1961 - 1962: St Augustine's Parish, Franklin Park, NJ, USA - Fullbright Fellowship post Doctorate Studies in Physics at Palmer Laboratory, Princeton University
1962 - 1964: Louvain, Belgium - Studying for PhD in Philosophy of Science at Catholic University of Louvain
1964 - 1965: Leeson St - Lecturer in Maths & Maths/Physics at UCD; Assistant Prefect University Hall; Research Associate at Dublin Institute for Advanced Studies
1965 - 1970: Bronx, NY, USA - Assistant Professor (later Associate Professor) of Philosophy at Fordham University
1968: Visiting Professor of Physics at Boston University
1970 - 1992: Stony Brook, NY, USA - Professor of Philosophy, Chair of Department of Philosophy, Dean of Arts and Sciences at State University of New York
1972: Acting Vice-President, Professor of Humanities and Social Sciences Dean of Arts & Sciences; Professor of Philosophy
1975: Vice President for Liberal Studies
1990: Dean of Humanites & Fine Arts
1992: Present Emeritus Professor
1992 - 2013: Washington, DC, USA - Executive Vice-President for Main Campus; Professor of Philosophy at Georgetown University
1995: William A Gaston Professor of Philosophy
2013 - 2015: Milltown Park - Prays for the Church and the Society at Cherryfield Lodge

Fr Patrick Heelan was admitted to Cherryfield Lodge in June 2013. He settled in well and was very content as a member of the Community. In recent months his condition deteriorated, and he died peacefully at Cherryfield Lodge on Sunday 1st February 2015. May he rest in the Peace of Christ

In 1958 Archbishop McQuaid laid hands on Patrick as he knelt in the Milltown Park chapel to receive the sacrament of ordination. It would be fair to say that we, his peers, revered Patrick (the long form will be used here, though he was Paddy to his peers; in USA, where he settled in 1965, he was unhappy with the overtones of Paddy). By the time of his ordination he was already a seasoned scholar, with a Master's in maths from UCD, a rigorous apprenticeship with Schroedinger in the Dublin Institute of Higher Studies, and a doctorate in geophysics from St Louis. Even at that stage he had already worked in two of the seven universities he was to join (UCD, St Louis, Louvain, Fordham, Princeton, Stony Brook, Georgetown).

What mattered more to him was what he called his first conversion, when he gained an insight into the role of discernment in Ignatian prayer. This was the practice of assessing, during a time of peace and recollection, the spiritual authenticity of one's thoughts, feelings and desires; a new level of self-awareness and interiority. It remained with Patrick as a resource through the ups and downs of his life.

You might think it was mostly ups. He routinely got first honours in exams (with one explosive exception when J.R. McMahon, then Rector and Professor of Canon Law in Milltown, awarded Patrick a Fail mark in Canon Law, with the aim, it was said, of giving him a useful experience of failure). God, on the other hand, was generous to young Patrick. He was born into a stable home in Dalkey, with an aloof father and a remarkable warm and gifted mother to whom he was always close. He had an older brother, a successful lawyer and financier, and Esther, who he said was all you could look for in a young sister.

Patrick himself was generously endowed, with a brilliant mind, and a healthy body. He was not athletic, but was never sick, never in hospital till old age. He was hugely responsive to beauty, whether in mathematics (”I liked maths because it was clear, logical, beautiful and unassailable”), in music, especially Bach and Mozart, in flowers and in visual art. He loved his friends, though in his early years he described himself as a selfish introvert. On top of that he had excellent schooling, first in Belvedere, and then with formidable third-level mentors. He sought God in the created world; his search focussed particularly on how we perceive that world, and give it meaning,

Patrick was quickly in demand for third-level posts, but as a Jesuit under obedience he experienced the limits to his freedom. He was at first dismayed when he was commissioned to spend his travelling studentship in geophysics rather than his beloved maths. He was being used; superiors fingered him for the management of the worldwide network of Jesuit seismographs. The US army used and surreptitiously funded him to find a way of distinguishing natural earthquakes from nuclear explosions. The Russians translated his doctoral thesis for the same reason, and claimed the pirated version as a triumph for the Leningrad Acoustical Institution. The Archbishop of Dublin, John Charles McQuaid, sought his services to teach neo-scholastic philosophy to seminarians.

So Patrick was used by the Jesuits, the Pentagon, Russian scientists, the Archbishop of Dublin, and no doubt several others. In face of this he became not angry but wise. Without losing his joie de vivre he recognised and welcomed the down-sizing of his ego. A written comment from his later years suggests his use of discernment in his development: "I came to experience my life in the Jesuit order, not as a career to be established, but as a story always under editorial revision and reconstruction, continuously discontinuous, yet with persistent Catholic and catholic threads and an interiority that tended to be affirmative and to bring, as was promised in the gospels, rest to my soul.”

In three issues of Interfuse in 2005-6, Patrick wrote Le petit philosophe, a 3-part memoir which fills in the factual features of his life, structured round five conversion points. It is meaty but not easy reading, concerned as it is with quantum theory and the perception of space. Here are his five conversion points, each followed by its date and location:

1. The role of Ignatian discernment: 1951: Wisconsin
2. Lonergan: transcendental method: 1957: Tullabeg
3. Consciousness' role in quantum physics: 1962: Princeton
4. Van Gogh's pictorial geometry: 1966: Fordham
5. Space perception and the philosophy of science: 1982: Stony Brook

These five stepping stones still omit much of Patrick's range of interests. His seminal work on Van Gogh's paintings reflected a wide and sharp-eyed knowledge of European art. He explored “Music as a basic metaphor and deep structure in Plato” in a paper that showed familiarity with studies of music's origins and structures. At the end of his life he was deep into a serious study of Islam. A friend compared Patrick to a high Renaissance Florentine prince, a polymath at home in the full range of arts and sciences, illuminating whatever he gave attention to.

In the course of a stellar academic career he worked in seven universities, as professor, researcher and administrator – he was Vice President in Stony Brook State University and then Provost in Georgetown University. He lived through the inevitable power struggles of academic life, especially in Georgetown, where he worked hard at the reform of structures.

In 2014 he retired, in an increasingly frail body, to Cherryfield. So this gentle priest of extraordinary intellectual gifts saw out his days close to his much-loved family of in-laws, nieces and nephews. He was 88 years of age, and in his 73rd year as a Jesuit. He wrote of himself: “In my studies in theoretical physics I was fortunate in having been supervised by three Nobel Prize winners: Schroedinger in Dublin during the war, Wigener in Princeton and Heisenberg in Munich, all of whom were among the founders of quantum physics. I am grateful for having had such a wonderful life as a priest and a theoretical physicist”.

Paul Andrews

Interfuse No 114 : Summer 2002

60 YEARS IN THE SOCIETY OF JESUS

Patrick Heelan

A homily delivered by Patrick Heelan, on September 7, 2002, in St. Ignatius Chapel of Holy Trinity Church, Georgetown.

At the age of 11, I was enrolled as a student in Belvedere College in Dublin, Ireland. It was my first encounter with the Jesuits. Not many years before, another fellow Dubliner, James Joyce, had a similar encounter with the Jesuits at roughly the same age at Clongowes Wood College, the Jesuit boarding school. He later moved to Belvedere College, my school. Even at that early age Joyce was a sophisticated observer of the Jesuits. In his Portrait of an Artist as a Young Man, Joyce tells of his early encounter. Under the name of Stephen Daedelus, he recounts his reverie during a Latin class taught by Fr. Arnall, SJ. Fr. Arnall had been angry, “in a wax”, as he says, because the whole class had missed the declension of the word “mare”, the Latin word for “sea”. I will quote this piece because the narrator could easily have been me when I first encountered the Jesuits; it began with a reflection on Fr. Arnall's being “in a wax”.

“Was that a sin for Fr. Arnall to be in a wax? Or was he allowed to get into a wax when the boys were idle because that made them study better? Or was he only letting on to be in a wax? It was because he was allowed, because a priest would know what a sin was and would not do it ... hmm! BUT if he did it one time by mistake, what would he do to go to confession? Perhaps, he would go to confession to the Fr. Minister of the Jesuit community. And if the minister did it, he would go to the rector: the rector to the provincial: and the provincial to the general of the Jesuits. That was called the order ... hmm! He had heard his father say that they were all clever men. They could all become high up people in the world if they had not become Jesuits. And he wondered what Fr. Arnall and Paddy Barrett would have become, and what Mr. McGlade and Mr. Gleeson would have become, if they had not become Jesuits (Mr. McGlade and Mr. Gleeson were scholastics at the time; I knew Fr. McGlade as a priest and a great teacher.) It was hard to think WHAT, because you would have to think of them in a different way with different coloured coats and trousers and with beards and moustaches and different kinds of hats”. (p. 48)

There was already a sophisticated awareness, even in the eleven-year old, of the reality of sin and confession, and of what the Oxford English Dictionary calls “jesuitry'; also he knows of the high regard people had for the worldly abilities of Jesuits - but notes that the clerical uniform was an obstacle to the imagination. If only they dressed “in different coloured coats and trousers, wearing beards and moustaches”. There was a certain prophetic character to this last phrase - Jesuits today often dress “in coloured coats and trousers and wearing beards and moustaches”, but no one these days wears hats, not even priests!

At the end of his schooling in Belvedere, Joyce was invited to join the Jesuits, but he turned it down because he felt, mistakenly, I think, that the Jesuits frowned on the Eros of beauty -- but Stephen admitted that in his case the Eros of beauty had led him astray from the path of – well! - let us say good Jesuit behaviour. However, as for me, I did not have these challenges or reservations, but knowing something of the history of Jesuit accomplishments in natural science, I accepted the invitation, for I wanted to be a Jesuit scientist. Sixty years ago to a day, on September 7, 1942, I entered the Jesuit Novitiate at a Paladian Villa once owned by the Earls of Portarlington, then called St. Mary's, Emo, Co. Leix, to become, as I then thought and hoped, a Jesuit scientist.

Let me now draw down the spiritual lesson from the gospel reading (In. ch. 9). In the gospel story the blind man was changed by bathing in the waters of Siloam, but at first this only gave worldly sight to his eyes; he came to see only the world around, a splendid sight to see as he saw it for the first time in his life, a world of different people in their various coloured costumes. What did he think of Jesus, his benefactor? The great scholar Raymond Brown says he probably thought of him as just an ordinary miracle worker - not that being an ordinary miracle worker was a small thing. But it took events – like challenges from the Pharisees, parents, and bystanders – to make him see the spiritual realities underlying the opening of his eyes. Only when his spiritual eyes were opened did he come to recognize Jesus as God's presence in the world as a fully human person.

The theme of my homily then is that I am the blind man; I was washed in the waters of baptism; at first, like the blind man, I too only saw the business aspects of the world. Like the blind man, I came to see the spiritual context of human life and labour only by being challenged by events in the world and by its institutions. Reflecting on the other anniversary that we memorialize at this time, I recall that this is one of the frightening lessons of 9-11!

Returning, however, to my own story: the Jesuit part of my training was not easy; it consisted in adopting a certain kind of askesis, or spiritual practice, founded upon the Exercises of the founder, St. Ignatius. This was fundamental to the Jesuit life. I'll come back to this later. And then came science.

My scientific career began well at University College, Dublin, and at the School of Theoretical Physics of the Dublin Institute for Advanced Studies. During World War II, this latter was a haven for refugee European scientists from Germany and Central Europe. I studied there under Erwin Schrödinger, one of the founders of the quantum theory, and John Synge, a famous cosmologist. Later I was to study quantum field theory and elementary particles under Eugene Wigner at Princeton, and came to know and correspond with Werner Heisenberg of the Uncertainty Principle fame. In 1964 I wrote a book about Heisenberg, which was accepted as a doctoral dissertation in philosophy at the University of Leuven.

But my first Jesuit assignment in 1949 was to study earth science, particularly seismology. As it turned out, my pursuit of a scientific career was terminated when I was told to move from earth science and physics to philosophy. You must understand that the context of decision making within every Jesuit life includes both worldly and religious dimensions. The story of a Jesuit's life is always a dialogue with the world around, a kind of spiritual “reading' of the worldly environment, called the “spirit of discernment,' within the context of that practiced way of life characteristic of the founder, St. Ignatius. Like the great spiritual practices of old such as Stoicism and Epicureanism, Christian spiritual practices, like the Jesuit practices, were the practices of a certain philosophical way of life - the human side – that linked up with the primacy of Christian faith -- the religious side.

The Jesuits are an institution that from the time of its founder, took on the world, teaching both worldly and sacred knowledge or more accurately, they adopted ways of living that are both in the world, worldly, while being spiritually attuned according to the practices of the Ignatian Spiritual Exercises. Some may find this paradoxical. Monks live in closed monasteries and behind high garden walls all the time; they have little or no contact with the world. Religious orders older than the Jesuits, such as the Dominicans and the Franciscans, live in tight supervised communities and sally forth only to meet the world for pre-planned sessions of preaching, prayer, or charitable work The Jesuits' special mission, however, has been to promote worldly and spiritual life together, not separately. That is a complex, difficult, and paradoxical project. Like all spiritual projects, however, this is a deeply human social project but also marked by personal and social decision making requiring a special spiritual training, or askesis. This is the charism of the Jesuit way of life, of living in the Company, or Society, of Jesus.

To return to my own story: I was assigned to become a Jesuit scientist, like so many other Jesuit scientists of the past. But it did not work out the way it was originally conceived. My first assignment was to work with the great Jesuit seismologist, Fr. Macelwane at St. Louis University, with the intention possibly of taking charge of the great worldwide Jesuit network of earth science observatories established at Jesuit schools everywhere and linked globally. This was a unique network of its kind and had been in existence for over a hundred years. But in 1954, two years after my doctorate in geophysics, the U.S. Government put billions of dollars into the International Geophysical Year. This moved the earth sciences far beyond where they were. It was done mostly for military purposes to monitor underground nuclear test activity and to track underwater nuclear powered naval craft in the great oceans of the world, and much of the new research was top secret. In a short time, the Jesuit global seismological network became redundant and as a consequence there was no longer any need within the Jesuit Order for experts in this field. I then entered the field of high energy physics at Princeton University under the mentorship of Eugene Wigner, one of the original founders of the quantum theory. But this, too, was soon interrupted, when the Faculty of Philosophy at University College, Dublin, requested that I be assigned to teach the philosophy of science. This required further training, which took me to the University of Leuven, Belgium, where I finished a book on Werner Heisenberg's physical philosophy.

And so, at the age of 38, I began my first serious teaching job. This was in the physics department at University College, Dublin, as professor of relativistic cosmology, waiting for an appointment to philosophy. There followed my one and only - and most satisfying - job teaching science! But in the middle of my first year, I received an invitation from Fordham University in New York, to go there to teach my new specialty, the philosophy of science. I then began in 1965 a new career in the philosophy of science.

But further challenges were to follow. Five years later, the State University of New York (SUNY) at Stony Brook, was given the mission to become a great research university, to become, as it was then said, an 'instant Berkeley. Out of the blue, it invited me to become chair of the philosophy department, and to begin a doctoral degree program in philosophy. In a few years, Stony Brook became the leader in continental philosophy in the US with vast public funding and with the full backing of the administration. A few years after the successful establishment of that program, I was invited to become Vice President and Dean of Arts and Sciences at Stony Brook. After the establishment of the Staller Fine Arts Centre, I was recalled to administration as Dean of Humanities and Fine Arts. I spent 22 years in all at Stony Brook. Then in 1992, on the invitation of Fr Leo O'Donovan, then President of Georgetown University, I left secular public higher education and re-entered the domain of private Catholic and Jesuit higher education, as the person responsible for the Main Campus of Georgetown University.

You might want to know how I experienced secular higher education in a top research public university. In retrospect, I have to say that I found extraordinary respect for one who was, oddly, both a priest and a Jesuit. Of course, being also a card carrying scientist did help a lot. Catholic friends in higher education have since said to me: 'You must have horror stories to tell about the secular values of public education. Not really! Academic life in both the public universities and the Catholic universities is much the same - commitments to social justice, public responsibility, and “What's new!” are not much different in the practical order. The big difference is in the limitations of public discourse and the public practices of life. Religious language and ritual are absent; motivations are expressed in terms of human rights, professional ethics, and other secular humanistic doctrines - or without further definition, the pursuit of excellence! My frustration was mitigated by the discovery that many of the values we know as Christian values have by now migrated beyond the Church, they are no longer challenged but taken for granted as due to humanity and human society. I asked: How did this come about? I think the reason is that universities grew up under the Christian umbrella before they came to shelter themselves under the shadow of the state, and they carried much of the Christian tradition with them.

I often found beneath the surface a hidden quasi-religious commitment clothed in secular and human rhetoric. I came to feel sure that Jesus would not condemn these people. Many, both Jewish and agnostic, were like Nicodemus, or like the blind man emerging from the pool of Siloam, they shared the vision of Jesus, but they had not been challenged in such a way as to recognize the divine presence that he represents in the world.

My years at Georgetown University have also been a challenge and a gift. I am so happy that we celebrate religious rituals, and that religious motivations and spirituality can be spoken of, and are needed and heeded by many students and faculty without interfering with the usual and expected academic standards of the disciplines. It is so comforting to be in a community where the Spiritual Exercises of St. Ignatius are known and used to promote a way of life that gives spiritual sight to the business of the world. Since the time of Stephen Daedelus and of my youth, changes have taken place: Jesuit priests now go round in different coloured coats and trousers, [even some with beards and moustaches.' And in doing so they are affirming a world vibrant - Yes! - with divine life....

Interfuse No 125 : Autumn 2005

PATRICK HEELAN : “LE PETIT PHILOSOPHE” (1)

Patrick A Heelan

‘Le petit philosophe’
My family tells me – usually with good humored teasing -- that, when I was baptized, my godfather, a lawyer and a philosopher of sorts, looked at me in the cradle bemused, and said, “Le petit philosophe!” Recalling who the “philosophes” were, it could have been an ironic comment on the promises just made on my behalf but, if it was intended as a prophetic statement, this is where my “evangelium” should begin!

When I was young, I lived with my family in a pretty seaside town, Dalkey, on the South side of Dublin – once the home of George Bernard Shaw and today of U2's Bono. It was then about one and a half hours commute by bus or train to and from my Jesuit high school, Belvedere College, on the North side of the River Liffey. Consequently, neither before nor after school did I have the companionship of other Belvederians, nor indeed much other young companionship. As the second son, I was eclipsed by my brother, Louis, who seemed to have a large circle of friends and colleagues, boys and girls, which I did not have. I enjoyed reading, mathematics, music, home carpentry, and the company of my mother. She had come from Antwerp, Belgium as a young girl during the first World War, to study English and accountancy, and she stayed in Dublin after the war, met my father in Dalkey and married him. I had a younger sister – still living - and an older brother - now gone. My sister was a good junior partner. She tried hard to keep up with her brothers but sadly she was derided for being a girl! She was the first among us, however, to become a doctor, a real M.D. She married a dentist, and devoted her life to raising a large family and serving on Catholic medical boards. My brother became a cautious lawyer; also raised a large family; worked in venture capital investment, including the film industry; and was a lifelong active member of the St. Vincent de Paul Society for helping the indigent. My father was a senior civil servant, an economist, fluent in French and German, aloof, given to three hobbies - rose gardening, musical composition and, after retiring, the translation of theological works from the German - even some from Karl Rahner, S.J. I was an introverted and selfish kid.

At Belvedere, I had good math teachers. I liked math because it was clear, logical, beautiful, and unassailable, and, as I thought, did not require company. Mathematical physics seemed to me to be the true model of all authentic knowledge of the world. My attitude towards the world was abstract and aloofly contemplative. This attitude was only to be confirmed by my scientific, philosophical, and theological education in the Jesuit Order - until wisdom made its entrance.

Reflection:
What follows is the story of several conversions, each connected with unplanned zigs or zags, contingent events from which, by divine grace - for how else explain it? -- an intelligible narrative emerged that was accompanied by - or eventually brought - wonder and joy, as well as “rest to my soul.' The frustrations along the way were met with unexpected gifts of help, from people, some living and some now dead, too numerous to name. Some will be mentioned in the following narrative. Among them is St. Ignatius Loyola whose Spiritual Exercises were indispensable; Bernard Lonergan, S.J., whom I had the privilege of knowing personally though only in a small way, whose books, Insight and Method in Theology found their way to me at crucial moments of transition. With the help of them and many others on the way, I came to experience my life in the Jesuit order, not as a career to be established, but as a story always under editorial revision and reconstruction, continuously discontinuous, yet with persistent Catholic and catholic threads and an interiority that tended to be affirmative and to bring, as was promised in the gospels, rest to my soul.

UCD and the Dublin Institute for Advanced Studies (1944-48)
Now for some particulars! In 1942, at the age of 16, I joined the Jesuits, directly from high school. I knew that I was joining a society that respected science and mathematics, and looked forward to a possible Jesuit career in the sciences. Spiritually, I was no more than a cultural Irish Catholic who felt comfortable with the way of life of the Jesuits he knew. An eventual career in the sciences seemed to be confirmed by my early university studies as a Jesuit in mathematics and mathematical physics (BA, 1947; MA, 1948, all with first-class honors) at University College, Dublin (UCD). In 1948 I was awarded a fellowship in Mathematical Physics to study for a doctorate wherever in the world I could find a perch.

The years of my mathematical studies in Ireland coincided with the chaotic post-war years in Europe during which the Dublin Institute for Advanced Studies offered hospitality to many émigré European scientists. I was privileged then to be able to attend seminars given by very eminent theoretical physicists at its School of Theoretical Physics in Dublin. Among those resident there at the time were Erwin Schrödinger and John Synge, both mathematicians famous for their work in General Relativity and Cosmology. Relativistic Cosmology explained gravitation as due to curvatures of four-dimensional space-time related to the presence of physical masses in space time; these warp the geometry in ways not compatible with Euclidean geometry. But as a classical theory, it is clear, logical, elegant, deductive, and mathematically unassailable. These descriptors also fitted Schrödinger's own teaching, the elegance of his style, and what he expected of others. It set the tone for his students among whom I was happy to be counted.

The Dublin Institute for Advanced Studies with its School of Theoretical Physics was founded by Eamon de Valera, the Prime Minister of Ireland during those years, who was a mathematician. I remember being told, when I was small, that only seven people in the world understood Einstein's Theory of Relativity and that de Valera was one of them. Wanting to belong to this small group, I took courses with Schrödinger and Synge. From Schrödinger I came to understand that the General Theory of Relativity did not support the 'relativism' of truth; to the contrary, it was founded on constancy, invariance, and symmetry, as befitted the rational design of Him whom Einstein called the “Old One”. Einstein's motto was, “Der Herrgott würfelt nicht' - God does not throw dice!” It was carved above the fireplace of his office in the old Palmer Laboratory of Princeton. It was Einstein's challenge to Heisenberg and to quantum mechanics. At this time, I felt I was with Einstein.
One class episode with Schrödinger opened my mind to a new way of thinking about human consciousness. He spoke about the foundations of mathematics and cosmology in the intuition of non-Euclidean geometrical spaces. Since the dominant scientific and philosophical view before Einstein was that real Space as intuited by our imagination was necessarily Euclidean, a fundamental principle of both mind and body had been breached and needed to be re-studied at all levels of relevance.

Reflection:
The notion that cosmology forced us to imagine curved three- and four-dimensional spaces that can be both finite in size and yet have no boundaries grabbed me in a profound way and gave me a new concern, with consciousness and its role in psychology, physics, philosophy, and spirituality.

In 1948, my final year at UCD, I won a prestigious Fellowship (called a Travelling Studentship) that paid for doctoral studies abroad anywhere in the world. I was sent to pursue doctoral studies at St. Louis University as a junior Jesuit scholastic. My provincial wanted me to study geophysics and seismology. Why seismology? And why at St. Louis? In the late 1940's, the Vatican Observatory managed several scientific research programs besides astronomy. Among them was an international network of seismological stations not just at Rathfarnham Castle, Dublin, but at Jesuit colleges around the world. The Director of the Vatican Observatory in 1948 was Father Daniel O'Connell, SJ an Irish Jeşuit. He spoke to my Provincial and, much to my chagrin, requested that I be sent to study geophysical seismology at St. Louis University, a Jesuit university that had a special Institute of Geophysics.

The Director at that time of the Institute of Geophysics at St Louis University was Father James Macelwane, SJ, a scientist of considerable fame. He worked closely with the oil exploration industry and the Pentagon. Under his direction, my assigned research project: was to find a means of telling from seismic records whether a seismic disturbance was of artificial or natural origin. This involved finding a correlation between the seismological signatures of underground disturbances and their source. Being, like Schrödinger, a mathematical physicist, and not at all an experimental physicist, I transformed the practical problem into a mathematical one. I studied no records, but instead, using simplified assumptions, I looked for solutions of the elastic wave equations that seemed to define the problem. My research was supported by the US military though I did not know this until much later, for its real purpose was to find the seismic key to monitoring underground nuclear tests (for a retrospect, see, Broad, W. New York Times, 2005). In response to the great success of Soviet science with the launching of Sputnik, the first artificial earth satellite, in 1957, Russian scientific papers began to be translated into English. To my great surprise a copy of my doctoral papers appeared in 1961 – as translated from the Russian complete with the identical mathematical typos that appeared in my papers - seemingly attributed to the Leningrad Acoustical Institute. Following the major U.S. Federal government investment in geophysics during the International Geophysical Year (1957-58), the Jesuit Seismological Network folded, and there was no longer a potential job in seismology for me with the Jesuits.

Conversion #1: Insight into “discernment” in Ignatian prayer
My first breach with the orientation towards mathematics as the preferred instrument of reason occurred while making the Ignatian Spiritual Exercises with other scholastics, I think in the sutnmner of 1951, in Prairie du Chien, Wisconsin. The retreat master was Father Charles Hertzog, SJ. For the first time, I had insight into the role of 'discernment in Ignatian prayer. I had made many retreats before this, but the meaning of discernment had escaped me. This is the practice of assessing, during a time of peace and recollection, the spiritual authenticity of one's interior thoughts, feelings, and desires, as they emerged into consciousness against the background of faith in and love for the crucified and risen Jesus. I don't any longer recall how spiritual discernment was presented by Fr. Hertzog, but the impact on me at that time was certainly due to his expositions and my deep need for something of that kind. It breached a barrier in my consciousness that brought about a 'conversion' event. After that time, I began to notice and take seriously how people and events came to me. They came differently from before now they seemed to carry messages for concem, invitations to new tasks, either as providers of peace and consolation, or as warnings against involvement, and so on. This brought about a new level of self-awareness and interiority that challenged the anonymous, often self-serving habits, practices, and conventions of the unconscious self. I was not yet curious about the cultural origins of that unconscious self, but a route was opened that had not been there before.

I returned to Ireland in 1952. My science studies had to be put aside for eight years. I spent two years in philosophy, one in regency teaching, four in theology- my ordination was at the end of my third year in 1958 - then after theology there was Tertianship, a final spiritual and pastoral year (1959-60) that I spent in Münster, Germany. My studies in philosophy were done at the Jesuit School of Philosophy, in the farming community of Tullamore, Ireland. My theological studies were done at the Jesuit School of Theology, Milltown Park, in a suburb of Dublin. Jesuit seminary philosophy made little mark on me; it did not have the clarity, elegance, and explanatory function - nor even the empirical outlook – that I was used to in science, and it seemed to me also at the time that its insights were anonymous and lacked the joyful and sublime moments that might have saved it from irrelevance. There was one notable exception, the course on sacred scripture at Milltown Park, which introduced us to the historical, archaeological, and literary studies of biblical texts.

In the middle of my theological studies, I was summoned to the Provincial's office nearby, and was told that the Archbishop of Dublin, John Charles McQuaid, wanted me to be assigned to teach philosophy at UCD. The Faculty of Philosophy at that time served almost exclusively the seminarians of the Archdiocese. But there was agitation from a group of lay students to open the philosophy curriculum to modern topics such as the philosophy of science. The Dean and Professors of the Faculty, all priests of the Dublin Archdiocese, persuaded the Archbishop of the need to make this possible. I, however, had no knowledge of this situation and was at a loss to know how I came to be chosen for this job. I was shocked at the Archbishop's proposal and my consideration of it gave me no joy. Aware that the Archbishop was not a patient listener to contrary advice, I, nevertheless, dared, like Job in the Old Testament, to argue with the Almighty! I represented that I was not competent to teach the philosophy of science because I found little joy in the subject and because my scientific training was badly in need of an upgrade for such a task after so many years away from science. The Archbishop's reply came to me from my Provincial: “Tell Patrick Heelan to read a good book!” He made no suggestion, however, as to what book I should read.

Conversion #2: Lonergan's transcendental method of Insight
As it happened, Bernard Lonergan's Insight, was published in the summer of 1957. It hooked my interest from the start, perhaps because it began with mathematical examples. I found it exciting, and it gave me great joy. I found it intensely illuminating with respect to philosophical method. It seemed to me to describe correctly the role of intuition in mathematics as well as the role of experience in concept and theory formation. It gave me notions, such as transcendental method, intentionality, assessment, interiority, empirical residue, that expanded my mind with pleasurable excitement. After finishing the book, I lent my copy to Fr Eamonn Egan, a brilliant young Jesuit who professed philosophy. He read it through, from cover to cover - and, it is said, that he neither ate nor slept during that time and was found lying on the floor of his room exhausted, three days later. Others at Milltown Park also read Insight and their excitement led to the formation of a Lonergan caucus or “fan club” at Milltown Park that has continued to the present day, The Archbishop was right, I needed a good book ... and the good book had found me!

Course notes on De Methodo Theologiae (in Latin) were also being passed around from courses Lonergan gave at the Gregorian University in Rome. They were early versions of what later became his Method in Theology, which appeared in 1972. I also noted the coherence between Ignatian discernment and Lonergan's notions of interiority and authenticity. That summer I had my second “conversion” - to a better understanding of the kind of human cooperation that divine grace needed when working for the Kingdom of God in today's scientific culture.

Lonergan's approach to philosophy was his discovery in Aquinas of an account of human knowing that was based on the recognition of (what is called today) transcendental method. A transcendental process is one that affects all human processes, 'transcendental' being the Kantian term for “a priori, universal, and necessary”. Lonergan's transcendental method went beyond Kant and described a sequence of four functions (processes) that operate sequentially and recursively in the process of all human inquiry. They are: 1. experiencing, 2. understanding, 3, judging, and 4. decision-making. The four functions operate on experiencing and from this draw their objective content. Their actions are recursively used again and again to review, revise, update, confirm or drop. This recursive use is called hermeneutical since each use shapes some aspect of meaning: the first produces perceptual meanings (related to descriptive concepts); the second produces theoretical meanings (related to networks of mutually related phenomena); the third, produces judgments of truth/falsity (after evidence is assessed), and the fourth and final phase produces practical action (related to human values and sensibility). A cycle of the four functions is called a transcendental hermeneutical circle (or spiral).

This new way of thinking changed the emphasis of my thinking from the mathematical to the practical, from the world as object to the interiority of the inquiring subject's engagement with the world, and from formal language to descriptive language. I began to see these recursive interior processes as the source of all human and cultural development in historical time and the natural sciences as the domain in which the embodied character of transcendental hermeneutical method is most clearly to be seen.

This new start in philosophy convinced me all the more that I needed to update my physics and learn more philosophy. So I applied for a Fulbright Fellowship to Princeton University to do post-doc work in quantum field theory. My application was accepted. Much to the chagrin of the Archbishop, however, I requested that my two years in the United States be followed by two years at the University of Leuven (Louvain), Belgium, to study the philosophy of science. I believed I could with luck finish a doctorate there in two years.

Conversion #3: Role of Consciousness in Quantum Physics
After a few months of preparatory work at Fordham University, I went on to Princeton arriving there around Christmas, 1960. My experience at Princeton was, indeed, mind blowing. The Princeton physics department at that time was probably the best physics department in the world! I worked with Professor Eugene Wigner, a Nobel Laureate and one of the founders of the quantum theory, and Fr Matsuo Yanase, SJ, a Japanese Jesuit physicist who was soon to become the President of Sophia University, Tokyo. Wigner was Hungarian, Jewish by birth and Lutheran by faith. He had been trained in chemical engineering at the Technische Hochschule in Berlin. He had a very keen sense of both the empirical and the technological side of science. Ironically, Wigner occupied Einstein's old office in the Palmer Lab with the famous inscription I already mentioned. I soon switched my allegiance from Einstein to Heisenberg, and from General Relativity to Quantum Theory.

Einstein loved the objective order of geometry where everything had its determinate time and place. This is characteristic of classical physics - roughly all physics with the exception of quantum physics - where it is assumed that theoretical terms in physics exist and have determinate properties independently of any engagement with human culture, with observers or their instruments. Classical objects are thought to be, using Lonergan's phrase, 'already out there now real,' that is, present beyond human culture and history and in principle independent of human filters. Such a view tends to see the world entirely in material terms. Wigner's view was that the only evidence we can rely on is given in experience. Experience, however, involves contingency and risk, for what is observed is observed through many human bodily, instrumental, and linguistic filters. None of these filters can sift incoming signals with infinite precision and, as the quantum theory predicted, some of these filters are mutually incompatible. The question that most quantum physicists and philosophers of science found troubling is the epistemological one: What CAN a physicist know absolutely about the real world? - which is probably unanswerable. Wigner, however, changed the basic question to an ontological one (Wigner 1967, 171-184): What IS knowing in quantum physics? This was the same move that Kant, Lonergan, Husserl, and Heidegger had made. Wigner in an interview towards the end of his life said: “My chief scientific interest in the last 20 years has been to somehow extend theoretical physics into the realm of consciousness consciousness is beautifully complex. It has never been properly described, certainly not by physics or mathematics”. (Szanton 1992, p. 309).

At the end of my Fulbright Fellowship in the Fall of 1962, I went directly to Leuven, to begin my doctoral work in the philosophy of science. It was natural then for me to focus my research on the problem of objectivity in Heisenberg's quantum mechanics and the role of consciousness in measurement.

Leuven (1962-4) and Quantum Mechanics and Objectivity (65)
I arrived at the Catholic University of Leuven (Belgium) in September, 1962, to begin work towards a PhD in the philosophy of science. There was no philosophical program there in the field of the natural sciences, but only in logic and the social psychological sciences. The Institut Supérieur de Philosophie was, however, the home of the Edmund Husserl Archives, brought there by Fr HL Van Breda, OFM, a Franciscan priest, who in 1939 with great personal risk had saved Husserl's papers from confiscation and destruction by the Nazi regime in Germany. My mentor was Professor Jean Ladrière, a brilliant and most beloved logician and mathematician, whose interests included Husserl and the social sciences. During this time, I studied the principal published writings of Husserl. Husserl was a trained mathematician. From 1901 to 1916, he taught philosophy at the University of Göttingen in what was then called the Faculty of Philosophy, which included Natural Philosophy. Among its faculty were also the mathematicians and physicists who were responsible for the early 20th century revolution that committed mathematics to the service of physics. Aquinas, Kant, Lonergan, Husserl, and Martin Heidegger, provided the resources I used to study the philosophical questions I brought from Wigner's Princeton. I read all of Heisenberg's published papers up to the time of my writing, visited with him several times at the Max-Planck Institute for Physics and Astrophysics in Munich, and discussed with him what I found unclear in his presentations. I found him most cordial and open, and our relationship continued after I left Leuven until his death in 1976. I defended my dissertation in 1964 and received the grade of félications du jury, 'which is the highest honors. I was told by my good friend and Heidegger counsellor, Fr. Bill Richardson, S.J., of Boston College, that it was an invitation to prepare for a faculty appointment at Leuven.

My dissertation was published under the title: Quantum Mechanics and Objectivity: A Study of the Physical Philosophy of Werner Heisenberg (The Hague: Nijhoff, 1965). I will refer to it below as QMO. Of QMO, Heisenberg wrote in the personal letter to me (dated November 10, 1970): “I very much enjoyed reading your book. Precisely the connection between a description of the historical development and a very careful philosophical analysis seems to me to be a felicitous foundation for the reader being able to really penetrate into quantum theory and its philosophy”.

QMO has been widely read and, until recently, was part of the history of science curriculum at Oxford. Some years ago, I was happy to learn that parts of it were being read at the elite Dalton School in New York City in a seminar for the best and brightest among New York high school seniors.

The thesis of the book sustains Wigner's point that there is in quantum physics the emergence of a distinctively new and explicit role for subjectivity at the moment when a datum observation is made. By 'new', I mean 'absent from classical physics. By 'explicit,' I refer to a conscious discrimination between two types of discourse, 1) theoretical (model) discourse and 2) empirical (fact) discourse. Facts occur only in appropriate practical horizonal situations. By horizon/horizona! I mean the practical situatedness of an event - here, a measurement event in a laboratory environment. The principal (but not exclusive) function of a horizon is to specify the space/time and momentum/energy variables. In classical physics, all such horizons are assumed to be mutually compatible. This compatibility breaks down in quantum physics, where cross-correlations exist between data taken in different complementary horizons, for example, the space/time horizon and the momentum/energy horizon are 'complementary. The choice of horizon is controlled by a free decision of the measuring subject. Wigner took this dependence of 'what is factual' on 'what humans have chosen to measure to be evidence of the presence of a human interpretative (and cognitive) role inside the new physics that is absent from classical physics. He saw this as evidence for the existence of an immaterial factor within human consciousness that plays a role in the practice of the new physics.

Reflection:
Much of my later work was inspired by Wigner's problem and the desire to understand it better. In doing so, I read deeply about the biological, historical, and cultural origins of the four functions that in Lonergan's account, constitute the transcendental core of human conscious living. I asked: How did they come to be structured the way we find them today? and How do they operate within the contexts of history, culture, and religion? In the light of Wigner's view that quantum physics implies a role for human consciousness, I began to think that it might be possible to describe the individual embodied human being as a Quantum MacroSystem (CMS).

Return to the USA (1965)
I returned to Ireland from Leuven in the mid-summer of 1964, ready to teach the philosophy of science at UCD in the Fall of that year. Earlier that year I had received some telephone calls from Ireland telling me that there was a crisis brewing about what I would teach in the Fall, but the cause of the crisis was not mentioned. Arriving back in Dublin, I found that I was not listed among the Faculty of Philosophy, but among the faculty of the Department of Mathematical Physics, assigned to teach the graduate course in General Relativistic Cosmology. It was some time before I learned what had been going on in the last few feverish months while I was completing and defending my philosophy dissertation. I was told that the Jesuit professors at UCD had voted – no doubt with others - to give the Chair of Medieval History to someone other than the Archbishop's candidate for that position. The Archbishop then pressured the university to appoint the Archbishop's candidate to a Chair of Medieval Philosophy in the Faculty of Philosophy, and to assign to him the budget line that up to that time was being kept for me. As part of the deal, I was given a position in the Department of Mathematical Physics. I was encouraged, nevertheless, to offer a course in the philosophy of science but only for science students, but I was told that the course would not be listed among courses in philosophy. When I asked why, the reason given me was to ensure that my name would not be put forward as a candidate for Dean of the Faculty of Philosophy when the present Dean retired. The Archbishop had his own candidate for that position. My Provincial had no option but to acquiesce in this matter. The students thought otherwise, however, and showed their disapproval by briefly occupying the office of the Dean of Philosophy.

And so le petit philosophe plus the 'good book that was sent his way “to clear his path” returned for the time being at least to be un petit scientifique hastily boning up on material learned sixteen years earlier at the Dublin Institute for Advanced Studies. But destiny was to win out!

References:
Broad, W, 2005. “Listening for Atom Blasts, but Hearing Earthquakes”. New York Times, January 18, 2005.
Heelan, P. 1965. Quantum Mechanics and Objectivity: A Study of the Physical Philosophy of Werner Heisenberg. The Hague: Nijhoff.
Szanton, A. 1992. Recollections of Eugene P Wigner as told to Andrew Szanton. Plenum Press.
Wigner, E. 1967. Symmetries and Reflections. Bloomington, IN: Indiana University Press.

Born: 1601, Cashel, County Tipperary
Entered: 1628, Back Lane, Dublin
Ordained: - pre Entry
Died: 02 December 1639, Dublin, Dublin City, County Dublin Residence

Alias O’Hiffernan

1636 ROM Catalogue Talented, judgement and experience good

◆ Fr Francis Finegan SJ :
Already a priest before Ent 1628 Back Lane, Dublin
After First Vows he seems to have been working in Dublin all his life, and because of lameness, to undertake missionary journeys. He died at the Dublin Residence 02 December 1639

Born: 08 December 1830, Draperstown, County Derry
Entered: 23 May 1858, Clongowes Wood College, Naas, Co Kildare
Final Vows: 15 August 1868
Died: 05 March 1915, Clongowes Wood College, Naas, Co Kildare

◆ HIB Menologies SJ :
He worked on the land for many years at Clongowes. He was a very strong man and did great work for the College. During his last years the Provincial dispensed him from all work, and he made up for this with the piety of his life, and incessant visits to the Blessed Sacrament and prayer. He was held in great respect.

It is not well known, but a year after arriving at Clongowes as a Postulant, he went to the Rector and told him he was resolved to return to his home. His stated reason was that since he arrived, not the slightest interest had been taken in his spiritual welfare by any of the community. He might as well be an ordinary farm labourer, he said. He saw no advantage of staying in Clongowes over his old life which had been good and spiritual. The Rector was greatly distressed and found he could not deny what Francis told him. He pleaded with him to remain and promised he would be looked after. All the Priests were working overtime, and none was in charge of the Postulants. Francis had made up his mind however, and the Rector told him he would be most welcome if he ever returned.
He did return after some months, and there he found in Father Bracken, a Postulant Master and Novice Master, and this was a man he cherished all his life with reverence and affection. His second Postulancy was very long and hard - four years. He took the strain and was admitted as a Novice with seven others who had not had so trying a time as himself. He liked to say that all seven along with him remained true to their vocation until death, and he was the last survivor. They were John Coffey, Christopher Freeman, David McEvoy, James Maguire, John Hanly, James Rorke and Patrick Temple.
He filled many offices in his time. At one stage he was House Steward, and I knew he used buy eggs at the gate. Before that he had been a baker, [ ] and what not. He was a man of the most powerful build, though below medium stature. He used to relate as one of his earlier experiences, that he was appointed to act as a kind of “night Prefect”, sleeping in a cubicle near the “scholars”, he was roughly impeded by one of the scholars in his way up the stairs, who were men rather than boys, but who suddenly found themselves, by a well directed use of his massive shoulders, sprawling all over the place and humiliated. They respected him after that for his physical - as they had, no doubt, always respected him for his religious - qualities.
His last years were ones of restful and entirely prayerful preparation for eternity. He was untiring in saying the Rosary and most devout to the Blessed Sacrament.

◆ James B Stephenson SJ Menologies 1973

Brother Francis Hegarty 1830-1915
Br Francis Hegarty was born near Draperstown on December 8th 1830, and he died at the ripe old age of 85 at Clongowes on March 5th 1915. He had the distinction of leaving as a postulant because there was little or no spiritual direction being given to him. This was nobody’s fault as there were very few priests in the community, and each was fully occupied in his own office. He was assured of a welcome if he should return, which he did after an absence of a few months.

On his return he found Fr Bracken installed as Novice Master, a man whom he cherished all his life long with the greatest affection and reverence. His second postulancy was long and very hard, 4 years. However, he was a man of deep spirituality and he stood the strain well.

He was admitted to vows with seven other postulants : Brothers Coffey, Brennan, McEvoy, Maguire, Hanley, James Rorke and Temple, all of whom, like Br Hegarty – the last survivor – persevered until death.

He was remarkable for his physical strength, though below medium height. He used to relate as one of his earlier experiences, that when he was appointed to act as a sort of night prefect, sleeping in a cubicle near the “scholars”, how he was roughly impeded by these scholars in his progress up the stairs, and they were men rather than boys. But, they suddenly found themselves, by a well directed use of his massive shoulders, sprawling all over the place. From then on, they added to a respect for his religious qualities, a healthy respect for his physical prowess.

During his last years he was dispensed from all work by Fr Provincial, but he made up for that by the piety of his life, incessant prayer and visits to the Blessed Sacrament.

Born: 22 April 1904, Lowertown, Schull, County Cork
Entered: 09 January 1926, St Stanislaus College, Tullabeg, County Offaly
Died: 21 August 1930, Rathfarnham Castle, Dublin

Part of Heythrop College community, Chipping Norton, Oxon, England at time of his death.

Father was a school teacher.

Family of three boys and three girls.

Early education was at Lowerstown National School, and then went to Knockbeg Lay College, Carlow (1919-1921). He achieved a Cork County Council University Scholarship and attended UCC (1921-1924) qualifying as an engineer. He then worked in the Irish Civil Service until December 1925.

by 1929 at Heythrop, Oxfordshire (ANG) studying

◆ Irish Province News

Irish Province News 6th Year No 1 1931
Obituary :

Mr Michael Hegarty

The tragic death of Michael Hegarty on 21 Aug. caused great sorrow to the whole Province, He had just returned from philosophy at Heythrop and was staying at Rathfarnham when he fell ill, We realise now that we look back on his sickness, that it was caused by the extreme thoroughness of his character and the intense fervour of his life, Four and a half years amongst us found him ripe for heaven.

The earnestness which he showed in God's service was natural to him, It showed itself all through his life. When he entered Knockbeg College Carlow, in 1919, he set to work resolutely. At the end of two years he left, gaining the distinction of second place in Senior Grade in Irish. As yet he had no idea of entering religion. In 1924 he took his degree in Civil Engineering, but made no use of it, as in September of the same year he went to Dublin and obtained a position in the Civil Service. A little than a year later, as a member of the Society of St. Vincent de Paul, he made a retreat at Milltown Park. The following January he entered Tullabeg.
In the noviceship his fervour made him revered. Novices used to watch him after Holy Communion, as indeed people in the world had watched him when he was in the world. When he left the noviceship he never mitigated his fervour. His loyalty and courage won admiration everywhere, and, as a tribute of respect for him, the Philosophers of Heythrop, after his death, sent a generous Spiritual Bouquet to his parents.
The Province has lost a gifted and fervent member, His enthusiasm in God's service made him give himself no rest.He once remarked, when urged to take things more quietly “Better one fervent year in God's service than ten negligent ones.” He has now received from God the reward of his zeal.
Mr Hegarty was born in Schull, Co. Cork, 22 April, 1904, entered the noviceship 9 Jan. 1926, died in Dublin 21 August 1930. RIP
The following is from a letter from Mr Vavasour (Bid. Phil., Heythrop) :
to Fr. Provincial : “At the suggestion of my superior I enclose a copy of the suffrages which have been offered by the philosophers here for the repose of the soul of Mr O'Hegarty, and for the consolation of his parents. (Masses 289, Communions 263, Rosaries 256, Other Devotions 1046).
I need hardly mention the high esteem in which he was universally held by all in this community, and we extend to you our deepest sympathy in the great loss your province has sustained in his death.”
The Office and High Mass for the repose of Mr Hegarty’s soul took place in our Church, Upper Gardiner St.

Born: 20 December 1898, Richmond, Melbourne, Victoria, Australia
Entered: 11 March 1917, Loyola Greenwich, Australia (HIB)
Ordained: 31 July 1929, Milltown Park, Dublin
Final vows: 15 August 1939
Died: 10 June 1947, Holy Name Seminary, Christchurch, New Zealand - Australiae Province (ASL)

Transcribed HIB to ASL : 05 April 1931

Younger brother of Thomas (Tom) - RIP 1955

by 1923 at Leuven Belgium (BELG) studying

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Noel Hehir was a meticulous scholar with a profound respect for humane learning. He was educated by the Christian Brothers and at Xavier College. He entered the Society 11 March 1917, studied in Dublin, gaining first class honors in Greek and Latin. He studied philosophy in Louvain, spent a year teaching at Clongowes, and read theology at Milltown Park, Dublin, where he showed a special taste for Greek petrology. He was ordained to the priesthood in 1929. He also gained an MA in classics during this time, specialising in the history of Roman colonisation.
After tertianship at St Beuno's, Wales, Hehir's first appointment was minister of juniors at Loyola, Greenwich and Watsonia, 1931-36. He directed the first group of Australian scholastics who did their humanities studies at home, either internally or at the university. He had very high ideals about the meaning of education, and was very strict in applying the Ratio Studiorum. He strongly fostered intellectual life, giving the scholastics an appreciation of current Catholic culture. To this end he built up the college library with Catholic literature, and kept the scholastics in contact with the literary side of Catholic Action.
Hehir spent 1937 as prefect of studies at Xavier College before serving two years as rector of St Aloysius' College. He was appointed rector of Riverview, 1940-45. He spent one year,
1946, as a lecturer of fundamental theology at Canisius College, Pymble, as well as lecturer in scholastic philosophy at St John's and Sancta Sophia Colleges, University of Sydney, before his last appointment as rector of the Holy Name Seminar Christchurch, New Zealand, in 1947. He died of cancer that year after a brief illness .
Other Jesuits described Hehir as a good religious, a classical scholar, hard on himself and others, and setting an example of Jesuit life as he had experienced it in Ireland and Belgium. His early death was a disappointment to many He was a highly respected lecturer, teacher, preacher and retreat-giver, as well as administrator and educator. The headmaster of Shore, L.C. Robson, in a tribute in the “Sydney Morning Herald” wrote of the respect and affection of the Headmasters Conference for him. He admired Hehir's scholarship and wise counsel, and the influence of his personal character and outlook on education, shown through his spiritual quality and resoluteness in standing for his conviction, but not less by his tolerance and breadth of sympathy. They enjoyed Hehir's company and conversation.
It was while he was rector of the two Sydney colleges that Hehir made his mark in education. He was a very active and influential member of educational organisations. He was instrumental in reviving the Classical Society of NSW, and was its president for two years, being a powerful advocate of the importance of the classics in secondary education. He was prominent on the Catholic Secondary Teachers Association, the NSW Teachers' Guild, and the Headmasters Conference. His colleagues appreciated his geniality and simplicity, his power of sympathy and his utter unselfishness.
During his short stay at St Aloysius' College, Hehir was totally involved in the life of the college, especially by teaching and coaching sport. He purchased property at East Willoughby
for the college sporting ground. As headmaster he was involved with every aspect of the boys education. He taught senior classes and coached junior boys' sport. Some found him over severe in his discipline procedures and even unjust. He had no secretary, and the administration of the college was generally done late at night. Yet this did not interfere with his strict religious regime. Prayer was very important for him.
Six years at Riverview made it possible for Hehir to have an influence on the college. He was probably the most scholarly-minded rector since Patrick Keating, and combined intellectual gifts with practical wisdom. He coached cricket and football, taught English and arithmetic to the lower grades, and tutored boys privately outside class. The number of day boys at the college increased during these years and he wiped out the college debt in 1943-a remarkable achievement.
In educational discourses he stressed the importance of character training and good discipline He warned students to beware of self-indulgence, and the need to practice self-sacrifice. Hehir wanted education to extend to the wider population, not just to the upper social classes. For this reason he introduced technical and rural subjects into the curriculum at Riverview. He believed that “happiness is an essential means for all truly effective education”.
Hehir was a scholar who thought deeply about how to make important Christian values and Jesuit ideals relevant. Non-Jesuits praised him for being a good companion, for his charm, goodness and learning. Some Jesuits found him less friendly and even austere, but nevertheless respected his spirit, intellect and hard work. They praised him for his personal charm, his amazing industry, and great readiness to be of service to anyone at any time. Many priests and religious appreciated him for the zeal and asceticism that he showed in his retreats. Hehir was a sound educationalist who expressed his ideas clearly and forcefully His style of leadership was fundamentally one of example-he expected people to do as he did. Ultimately, his gifts of nature and grace were considerable, and his influence during his short life was substantial.

Note from Tom Hehir Entry
He was devoted to his younger brother, Noel, and after his death, Tom seemed to lose his own grip on life.

Note from Johnny Meagher Entry
As Vice-Provincial he clashed with the Rector of Riverview, Noel Hehir, over his expulsion of members of the Meagher clan. Meagher overruled Hehir, an action Hehir never forgot. When the latter was dying he did not want to see Meagher.

◆ Irish Province News
Irish Province News 7th Year No 2 1932

Australia :

Fr. N. Hehir and Br. V. Moran (scholastic novice) sailed for Australia towards the end of last year. An interesting experience was waiting for them at Naples, which we tell in Fr. Hehir's own words “We found ourselves booked to take part in a remarkable ceremony at Naples. A printed programme announced that I was to say Mass in the Gesù coram Cardinali. Fortunately the boat was late. The Provincial said the Mass. On arriving, the two of us were led down the Church (in white soutanes) in the middle of a stirring sermon delivered by the Cardinal Archbishop. Then came a sermon by one of the two scholastics who were being farewelled. Then an embarrassing ceremony - a Neapolitan tradition - apparently followed. All the clergy, led by the Cardinal, kissed the feet of the four missionaries. Lunch followed in the novitiate. Finally we were raced back to catch our boat just before sailing hour.

Irish Province News 22nd Year No 3 1947

Obituary :
Fr. Noel Hehir (1898-1917-1947)
Fr. Hehir was born in Melbourne and received his secondary education at Xavier College, Kew. He entered the Society in 1917 and made his noviceship in Loyola, Greenwich. He then proceeded to Ireland, where he took his M.A. degree in Classics at the National University. He pursued his philosophical studies at Louvain, and then returned to Ireland, where he taught at Clongowes Wood College, Theological studies followed at Milltown Park, where he was ordained in 1929, and then tertianship in St. Beuno's. Returning to Australia after tertianship, his first appointment was that of Master of Juniors attending Melbourne University from “Loyola”, Watsonia. From there he went to Sydney to be Rector of St. Aloysius' College 1938 and 1939, after a year at St. Ignatius'. From 1940 to 1945 he was Rector of Riverview. For many years Fr. Hehir was Director of Retreats in New South Wales and Queensland. Last year he lectured in philosophy to students of Sancta Sophia College and St. John's College, within the University of Sydney.
Fr. Hehir possessed outstanding scholastic attainments, and, besides the sphere of education, was prominent in contributing papers to conferences, schools, etc. He was at one stage president of the Teachers' Guild of New South Wales and the Classical Association. For a period he was a member of the standing committee of the Headmasters' Conference of Australia, and was a leading member of various educational bodies.
Last year Fr. Hehir was professor of dogma in Pymble. Early this year he was appointed Rector of the newly-established National Minor Seminary (Holy Name Seminary) at Riccarton, Christchurch, New Zealand, which the Hierarchy decided to confide to the Society, and which was opened by His Excellency the Apostolic Delegate, Dr. Panico, on February 2nd.
Fr. Hehir died in New Zealand on June 11th. . The following tribute was paid to Fr. Hehir in a letter to the secular press by Mr. L. C. Robson, Headmaster of Sydney Church of England Grammar School :
“It would be a pity if the death of the Very Rev. Noel Hehir, S.J., were to pass without a public record of his great services. . . He was a man of the most rare quality, and few have won as deep respect and affection. He is best known here as a former Rector of St. Aloysius' and as Rector from 1940 to 1945 of St. Ignatius' College, Riverview. Two years ago he was appointed to Canisius College, Pymble, and last year was translated to take charge of the new College, known as the Holy Name Seminary, then being founded at Riccarton,
Christchurch.
As a headmaster, he left his mark on each of his schools in New South Wales. However, by his high scholarship and wise counsel and above all, by his personal character and outlook, he influenced educational life far beyond the limits of the Order to which he belonged.
Those who were associated with him in the Teachers' Guild, in the Classical Association, in public committees, in the headmasters conference and in the general life of the Great Public Schools were profoundly impressed and influenced by his spiritual quality and by his resoluteness in standing for his convictions, but not less by his tolerance and breadth of sympathy. Withal, he was a most delightful and stimulating companion, whether at a meeting of a learned society or at a football match or boat race.
It is difficult to do justice to the influence of such a man upon his contemporaries. It is certain that his old boys and his educational colleagues will feel the most profound sense of loss.

Fr. T. Mulcahy Kindly contributed the following appreciation :
“Fr. Noel Hehir had the unusual privilege of being escorted to Ireland by his master of novices, Fr. George Byrne, who was returning home to assume the same responsible post here, The route travelled was also perhaps unusual because it included the U.S.A. On his arrival in Rathfarnham, Noel Hehir was welcomed with the customary invitation to have a swim in the lake. He always said afterwards that he thought he would never come up alive from that plunge, so great and so unexpected was the difference in temperature between the water of the lake and the warm waters of his native Australia.
But he did come to the top. It was a habit he had and which he developed assiduously. Whether it was a question of a new language to be learned, a new subject to be fathomed or a new position to be filled, he had a way of winning through - not just surviving, but coming out on top. In the acquisition of human wisdom, as in the science of the saints, Noel Hehir worked hard, and no one merited success more.
He had the gift of ‘fitting in’ easily. No Junior was more popular in Rathfarnham, no philosopher was more popular in Louvain, no chaplain to the Royal Hospital for Incurables, Donnybrook, showed more understanding of the temperaments of the patients. His Belgian contemporaries at Louvain will sorely miss him. With them his cheer fulness, his diligence and his love of metaphysics were proverbial. Indeed, speaking from a natural point of view, I suspect that, for one with such a flair for philosophy, it must have been a trial that the calls of obedience summoned Noel in after years to tasks other than the keeping of essence and existence in order.
Like most Australians he was good at games. One recalls in particular his prowess at tennis. He was also very fond of walking. In his company the present writer has explored the Dublin bills and tramped across the plains around Louvain discussing the years that were yet to be. And should the walks on occasions be not too far but only to join parties at Sruthan or Glendhu, Noel Hehir with accustomed self-sacrifice would always be the first to stack up the fire or ‘lay the table’.
It was a privilege to have known one who was so admirable in religious observance and so loyal a friend. He died when not so old, but he has accomplished much for God and Australia.
May he rest in peace”.

Born: 04 December 1892, Brighton Street, Richmond, Melbourne, Victoria, Australia
Entered: 07 September 1912, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1925, Milltown Park, Dublin
Final Vows: 02 February 1928, Xavier College, Kew, Melbourne, Australia
Died: 13 February 1955, St Aloysius College, Milson’s Point, Sydney, Australia - Australiae Province (ASL)

Transcribed HIB to ASL : 05 April 1931

Older brother of Noel - RIP 1947

Parents were in the grocery business but are now retired and living at Ennis, Beach Road, Sandringham, Victoria, Australia.

Eldest of four sons (2 deceased) with two older sisters (1 deceased)

Education at St Ignatius primary school at 15 he went to Xavier College Kew (1908-1911). For six months after leaving school he was with GFA Jones, solicitor, as a clerk.

Received by Fr J Brown, Australian Mission Superior and sent to Tullabeg.

by 1919 at St Aloysius Jersey Channel Islands (FRA) studying
by 1923 at Hastings, Sussex, England (LUGD) studying
by 1927 at Paray-le-Monial France (LUGD) making Tertianship

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Torn Hehir, elder brother to Noel, was a cheerful youth, always full of life and well to the fore when anything was being done. He was good at football and cricket, and educated at Xavier College. He studied law after he left school, and surprised his friends when he decided to enter the Society at St Stanislaus College, Tullabeg, 7 December 1912. He later gained a BA at the National University of Ireland in classics, studied philosophy at Jersey, 1918-21, and did regency at Belvedere College, 1921-22, before theology at Ore Place, Hastings. Tertianship was at Paray-le-Monial, France.
Hehir returned to Australia in 1927 and was on the staff of Xavier College for one year before going to St Aloysius' College, Milsons Point, to take up duty as prefect of studies, a post that he held for eight years. He is remembered for being efficient and capable. The wayward quailed at the thought of an interview with him, but students found him most stimulating and inspiring. He had wide interests, was a voracious but selective reader with a most retentive memory.
In 1936 he was transferred to Riverview; but in 1937 he was back at St Aloysius' College for one year. The years 1938-39 were again spent teaching and as debating master at Riverview, but he returned again to St Aloysius' College in 1940 to take his brother Noel's place as rector. Sickness and the anxiety and worry of the war years caused him to age rapidly and he was a tired man when he was relieved of his burden in 1944. He gradually recovered to the extent that he was once again able to take the field as a football coach.
The best years of his life were spent at St Aloysius' College - he loved every stone of the place and he spent most of his holidays doing jobs in and around the school. He was interested in the senior students and enjoyed meeting Old Boys. Many of his former students, however, found him a very hard man, most severe in his manner and mode of disciplining. Most were scared of him, especially in his latter years.
For three years previous to his death he was deputy chairman of the NSW Catholic Secondary Teachers Association. He had most to do with the revision of the constitution of that body He was also the Catholic representative on the English syllabus committee for ten years.
He was a small man who worked hard and was steady and reliable. He was devoted to his younger brother, Noel, and after his death, Tom seemed to lose his own grip on life.

Born: 07 September 1931, Arlington VA, USA
Entered: 01 February 1951, Neo-Eboracensis Province (NEB)
Ordained: 27 August 1963
Final vows: 15 August 1973
Died: 21 April 2016, Weston MA, USA - United States East Province (UNE)

by 1980 came to Milltown (HIB) working

◆ Jesuits in Ireland : https://www.jesuit.ie/news/talking-to-terrorists/

Talking to ‘terrorists’
Ray Helmick SJ from Boston gave the welcoming address at the Spirituality and Trauma international conference in the Europa Hotel, Belfast, 9-14 March. Elias Osmondo SJ from Kenya, Michael Bingham SJ, Alan McGuickian SJ, Terry Howard SJ, and Frank Brady SJ, along with Padraig Swan, Director of Magis Ireland, also took part in the event which drew over two hundred people from here and abroad. Ray Helmick, spoke about his ecumenical work in Belfast in the seventies. He explained how the insights of St Ignatius about not only understanding those who differ from us but actually helping them to ‘save’ what they hold dear – their ‘proposition’ – led him “to take seriously, to converse with, to strive to save the proposition of those identified as ‘terrorist’.” Read his speech below.
Spirituality and Trauma Conference
Parliament Buildings, Stormont
March 9, 2011
Readiness to Hear One Another
Raymond G. Helmick, S.J.
Boston College
When I first came to Northern Ireland, early in June of 1972, this building had just been closed down and its Parliament suspended. On the Sunday when, with my colleagues, a group of Protestant and Catholic theology students from the United States planning to do work projects here for the summer, I arrived at the often-bombed railway station next door to the Europe Hotel, heading for our quarters in housing belonging to Queens University on Upper Crescent, all the streets we passed were guarded by armed masked men and the city felt full of menace. I was to work, with three others of our group, on the rebuilding of whole streets of houses burnt out the previous summer in North Belfast. My closest partner, a young Presbyterian from Pittsburg, had the skill to be laying brick, while I functioned as hod carrier. But it gave me opportunity to meet people of both traditions in Northern Ireland, including those armed men who had been guarding the streets. How to meet them? They wore the designation “men of violence” in the public eye. I made the assumption that they were not some sort of psychopaths, but instead people who had put their own lives at risk for purposes that made sense to them, as protectors of their own community. If I was ever to understand what was going on here, they were among those I must hear. I must not impose my own understanding on Northern Ireland’s situation but instead hear how its people, of all persuasions, understood it themselves, and if I were not talking to the people seen as most troubling, I would not be talking to the right people.
As of now, I think we can all be happy to see this conference opening in a building where a devolved Assembly meets and deals with the needs of this society, by invitation of the Office of a First Minister and Deputy First Minister from different sides of the community. A long and often painful journey has brought us here and we all have the task of caring for those who were bruised in the course of it.
I was sharply aware that, for Protestant Northern Ireland, the name “Jesuit” was one of the most frightening words in the English language. I remain always grateful for the generous way people from both sides of the community have received me. But as I find myself invited now to address the opening of this conference, I think I should bring something Jesuit to it. This is a page of the Spiritual Exercises of Saint Ignatius Loyola, an introductory page called the “Praesupponendum,” the “Presupposition” for the exercises. When I identify myself as a Jesuit I have always hoped this might be the most Jesuit thing about me, the spirit in which I have tried to meet all the different expectations people in many different conflict situations would have of me. Ignatius, 16th century soldier that he was, determined to live a life of faith after seeing the hollowness of the life he had led to that point, went through a lengthy period of reflection as a hermit in a cave at Manresa in Spain. When he emerged he structured his experience into this manual, the Spiritual Exercises, and began, even as a student in the universities of Salamanca and Paris, to guide others through these exercises, so that they could make their own decisions about their lives. Because he was not a trained theologian at this stage, his work attracted the dangerous and suspicious attention of the Inquisition.
The essential question in all this is: Whom shall I exclude from my moral community? At the very beginning of Ignatius’ book, he has this remarkable page, the Presupposition to the Exercises. It reads: To assure better cooperation between the one who is giving the Exercises and the one who receives them, and more beneficial results to both, it is necessary to suppose that every good Christian is more ready to save the proposition of another than to condemn it as false. If he is unable to save the proposition, the one who made it should be asked how he understands it, and if he understands it badly, it should be discussed with him with love. If this does not suffice, all appropriate means should be used so that, understanding his proposition rightly, he may save it. This short paragraph has been put through many processes of translation. The original was in Ignatius’ rough local vernacular Spanish. It was rendered into Latin and into a more literary Spanish and eventually into numerous other languages, those more often translated from the Latin or from the more elegant Spanish than from the original. The paragraph scandalised many editors of the Spiritual Exercises to such an extent that it was left out of several editions, and when it was retained the final sentence was often translated to mean that the one giving the Exercises should argue the case with the exercitant so as to win the argument and make him abandon his proposition. Not so the original, in which Ignatius is still, even at that stage, arguing that he should be helped to save his proposition, not to abandon it.
You see the radicalism of this procedure. At one time I used to carry it about, copied out by hand in the original rough Spanish, as Ignatius wrote it, in a diary/date-book which I carried about in my pocket, until I ripped out the page to give it to a close associate of the great Lebanese Shi’ite Imam Musa al-Sadr, the Ghandi-like figure who had founded a Movement for the Dispossessed of all creeds in Lebanon and was most universal in his dialogue with all creeds, Christian and Muslim, an ever radical voice of peace. Musa, by the time I met his associates, holy man that he was, had already been “disappeared” in Colonel Gadaffi’s Libya, surely killed, but his Shi’ite followers in Lebanon, used to the idea of vanishing Imams who would return, sought in every way to plead with Libya for his release. I found that his spirit closely matched what I had learned from the Ignatian Praesupponendum.
You note that this is not simply a proposal of Christian charity in our discourse. It is a theory of knowledge, applicable to all, Christian or not; specific to the Christian only insofar as it is a practical living-out, in its openness to the other, of Christian faith. If I am to win all the arguments, know it all beforehand, my mind has already shut down. The proposition of the other, of course, refers to what is truly important in the other’s perception, experience, conviction. It is not as if there were no truth criterion. If I am to learn, I must approach the other’s proposition with openness. Winning an argument will get me nowhere and I will lose the light that the other’s perception could give me. But the other will learn also, coming to an understanding of his own proposition that will enrich it and lead deeper into truth. I said that I find, in this Presupposition to the Ignatian Exercises, the most Jesuit thing by which I would like to define myself. We Jesuits are often seen as people who win arguments, who have an answer to everything, whose objective is to turn people away from their own “propositions” to ours. But that is the very opposite to what Ignatius proposes here. There is a bit of the “Don’t, please, turn me over to the Inquisition, at least until you’ve thought about this some more.” But at its root there is a way of life. Now we may meet persons or groups whose proposition truly repels us. Here the “terrorist” may be our primary example. But it is this determination to save the other’s proposition that has led me to take seriously, to converse with, to strive to save the proposition of those identified as “terrorist.” That has certainly included all the militant groups here in Northern Ireland. I never agreed with their belief that violence was the necessary or an acceptable answer to their problems, but found I had to respect their dignity as persons and, normally, the integrity of their commitment.
The same determination brought me to seek out Yasser Arafat when he was most despised as “terrorist,” Yitzhak Shamir when he seemed the least likely of Israel prime ministers to work for peace, Ariel Sharon as well as to likelier men like Yitzhak Rabin or Ehud Barak, the Druze leader Walid Joumblatt and all the other leaders of warring factions, without exception, in Lebanon, the Hezbollah leadership included, all to be respected so as to find what truth lay hidden behind their often violent impulses. It meant treating respectfully and listening with sympathy to Serbs, Croats and the suffering Muslims of Bosnia. And in the more recent situation of the Middle East, it means open conversation both with the current Israeli government and with Hamas. This must, of course, be going somewhere. What I seek, in my conversation with such people, is to interpret, to understand what is going on. It will seldom much resemble what I am reading in the paper. I may not presume to offer the interpretation myself, but can only construct it in respectful conversation with all the players. People in mortal conflict tend to live in their bubbles, unable to confer with anyone outside the choir. They are filled with negative stereotypes of their opponents, but still curious about what makes them tick. To take part in a conversation that involves those opposite numbers, even at third hand, is usually welcome to them, and may well lead to direct communication between them. But the interpretation that results, endorsed by all sides, will normally open up options that were not otherwise seen. It may be difficult to make alternative options genuinely convincing, but if they are, violence as an option can no longer be seen as legitimate.
My first intuition with the militants of Northern Ireland eventually proved itself, as these movements and organisations, the very ones most involved in the conflict, were themselves the ones that took the major initiatives toward the peace. I had had the experience for some six weeks during the hunger strike in the prison in 1981, of mediating between the IRA’s Army Council and Britain’s Northern Ireland Office. Part of my recommendation at that time had been that it be made possible for the prisoners to use the prison as a place to plan the peace. In later years, until the Maze Prison, Long Kesh, was emptied and torn down, I spent much time in its H-Blocks, conversing with prisoners from both sides in sessions that we dignified with the name of “seminars,” about a future of peace.
Decisions had to be made, of course, by the leadership of each organisation outside the prison, but the thinking was done there in the cell-blocks. People on either side came to the recognition that neither would ever have a satisfactory life in Ireland unless they learned to accommodate the other side.
Accommodation sounds a very meagre form of reconciliation, but it had vital importance. The mantra of my own conversations in the prison was that both sides needed to become the guarantors of one another’s difference. It is from such thoughts as these that there came the cease-fires of 1994 and the process of negotiation that has led to the actual establishment of a functioning power-sharing government in Northern Ireland. The long delay, to a great extent, resulted from the fact that those who regarded themselves as the most righteous, who had never taken to the gun, were so slow to learn that the name of the game was now accommodation, but instead continued looking for victory over the other side. One expects church to have been a factor in all this. In Ireland, the various churches were rather disappointing, and the protagonists, those who were engaged in creating the peace in their organisations and in the prison, had in many cases become thoroughly disillusioned with church. But it was their ingrained disposition of readiness to respect the dignity of the other, a most profound residue of their faith, that ultimately guided them past their apprehensions and enmity to that goal of accommodation.
If churches and their leadership had often seemed to have little more to say about the conflict than “Don’t blame us,” there were outstanding clerical figures, unfailingly critical but always respectful, who offered genuinely helpful advice and guidance to the militant groups. None was more important than Father Alex Reid of the Clonard Monastery off Belfast’s Falls Road, who gained the respect of the IRA and its leadership and became critically important to its planning of the peace. It is fascinating to learn that, through the mediation of his Redemptorist superiors in Rome and of then Archbishop Justin Rigali, Pope John Paul II kept constantly abreast of Alex Reid’s work.
On the Protestant side, Presbyterian Minister Roy Magee was of equal importance in his influence with the Loyalist paramilitaries, helping them to create openings for peace. It was he who discovered and encouraged the extraordinary work of prisoner Gusty Spence, convicted of multiple murders, who devoted himself to educating his fellows in the prison in their history, in the character of their own community, and in the opportunities to transform their society into one of peace. Gusty became an important catalyst both for Protestant and for Catholic prisoners.
This fascinating history of the prison in Northern Ireland has its counterpart in what happened on South Africa’s Robben Island, the prison located far out in the harbour of Capetown where Nelson Mandela worked with his fellow prisoners at developing the transformative ways of peace, of forgiveness and reconciliation for his country. We may very well be seeing, if we care to look, comparable things happen in the Israeli prisons where political Palestinians – one thinks of Marwan Barghouti – are building consensus now on how to achieve a just peace. If I may return to my Ignatian “Presupposition,” it is such as these who, “understanding [their] proposition rightly,” can become the initiators of the serious work for peace. In what can I or anyone else root ourselves, then, in such work? The most basic recognition for me was that, in order to be friend of one side in a conflict, one need not become enemy to the other, but can be the partisan of the peace, a peace that will not cover over the wrongs either side has suffered. For the outsider to become the partisan of either side in such a conflict is to become excess baggage. There are plenty of partisans there already, and it is not the outsider’s conflict. The task is working for reconciliation. Once the third-party outsider has taken one side against the other his usefulness as mediator is gone. That for the outsider. Where is the task for persons experiencing the conflict themselves with all its pain and trauma. Most useful is to sense in the other, especially in those from whom we have suffered most offence, the dignity of the human person. I can put that in religious language for those able to respond in terms of faith. Recognizing in the other the image of God acknowledges the common heritage of the three Abrahamic religions which unite in basing the dignity of all human persons on their creation in the image of God. It has always impressed me that the most prominent human rights organisation in Israel takes the name B’Tselem, “in the image,” from the biblical phrase b’tselem elohim, “in the image of God.” This yields a basis for human rights broader than the purely individualist one that we have inherited from the 18th century Enlightenment. In the heat of conflict people will commonly see the other in terms other than those of common humanity and dignity. It is then that we need most to concentrate not on the trauma, what has happened to ourselves, but on what has happened to the other, what experience of theirs has led them to act as they have toward us, seeing them in the rawness and hurt of their humanity, which is like our own. In seeing them so, we are able to break down the stereotypes, the negative images of the other that we have understood practically as loyalty tests for ourselves, revise the received version of history that sees the other only in terms of enmity and events only in terms of offence. We are then solidly on the road to reconciliation, to the restoration of our relations by which we can live in appreciation of one another, even in those differences that enrich our society.

◆ The Jesuits of Canada and the US https://jesuits.org/profile-detail/Raymond-Helmick

Helmick, Raymond G
Jesuit Father Raymond G. Helmick died on April 21, 2016. He was born on Sept. 7, 1931, in Arlington, Massachusetts, a western suburb of Boston, and grew up there. Fr. Helmick was the second of three children. His sister Marie was the oldest; his brother Bill, six years younger, became a diocesan priest. Fr. Helmick attended St. Agnes Parish schools through the ninth grade and then transferred to Boston College High School. He graduated in 1949 and entered the Shadowbrook novitiate on his 18th birthday.
It turned out he would enter the Society twice. The first time he developed a stomach ulcer during his primi year and, because there had been a spate of ulcer diagnoses in the novitiate, superiors decided that first-year novices so afflicted would be sent home. Fr. Helmick was determined to re-apply, however, and he entered Shadowbrook again in February 1951. After philosophy studies at Weston (1954-1957), he spent regency teaching history and religion at St. George’s College in Kingston, Jamaica (1957-1960).
He did theology studies at Sankt Georgen, in Frankfurt, Germany, and was ordained a priest in the Frankfurt cathedral in August 1963. He returned to the
U.S. the following year for tertianship at Pomfret, Conn. As was the custom with men assigned to the missions, he returned to Jamaica and St. George’s.
Expecting to teach at the Kingston seminary, Fr. Helmick left Jamaica in 1967 to pursue graduate studies in ecumenical theology at Union Theological Seminary and Columbia University. In the summer of 1972, he led a group of theology students to Belfast, a city notable then for its sectarian conflicts.
When he left Union in 1973, he moved to London, where he set up an ecumenical center focused on conflict resolution. From 1982 to 1985, he was based at NGOs in Washington. Then he moved to Boston College, where for the next 17 years he continued his conflict-resolution work while teaching related courses in the theology department and at St. John’s Seminary. From 2002-2004, he served as senior associate at the Center for Strategic & International Studies in Washington.
Fr. Helmick had a lifelong interest in music, architecture, and other art forms. In his years of graduate study at Union he relaxed by building a harpsichord.
Illness brought him to Campion Center in 2012. He continued as many of his activities as health allowed (even teaching on a part-time basis at B.C. until 2015. He died peacefully in the early morning of April 21, 2016.

Born: 23 July 1711, Kilmacthomas, County Waterford
Entered: 22 September 1737, Madrid, Spain - Toletanae Province (TOLE)
Ordained: 1740, Alcalá, Spain
Final Vows: 15 August 1755
Died: 09 January 1771, Ireland

1755-1757 At Villareal College, Master of Rhetoric, Admonitor and Spiritual Father, Prefect of Sodality
1764 Rector of Navalcarnero College (Madrid) TOLE - had also been Minister
1765 Not in TOLE Catalogue (Ireland??)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
He was public Professor of Rhetoric in TOLE.
1747-1755 In Clonmel (1747-1752) and back in TOLE in 1755 (HIB Catalogues 1752 and 1755)

◆ Fr Francis Finegan SJ :
Had studied Philosophy at Madrid and Theology at Salamanca before Ent there 22 September 1737
After First Vows sent to Alcalá to complete studies and was Ordained there 1740
1740-1741 Sent to College of Nobles, Madrid to teach Rhetoric
1741-1724 Sent to Alcalá as Minister
1724-1747 Sent to Villarejo teaching Rhetoric to Jesuit Scholastics
1747 Sent to Ireland and to St Mary’s Clonmel, and was Superior of the Residence for a while until the parish was taken by secular clergy
1753-1758 Sent to Villarejo to teach
1758-1762 Rector of Ocaña
1762 Sent as Superior of the Residence and Church at Navalcarnero (South of Madrid)
1767 Jesuits expelled from Spain
1771 Left for Ireland on 10 July 1771
Nothing further known
(Note: the catalogi of the Toledo province assign three different birthplaces for James Hennessy:-
(1) 'Balligrimminensis', diocese of Cashel; (2) Clonmel; (3) ' Kilnemackensis' of the diocese of Lismore.)

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
HENNESSEY, JAMES, was born in Munster,on the 16th of January, 1720, and became a candidate for the Society at Madrid, in 1737. Ten years later he came on the Irish Mission, and was stationed at Clonmel; but after a few years labor returned to Spain, where 1 find him in 1755 after which time he eludes my observation.

Born: 05 April 1913, Ballindine, County Mayo
Entered: 03 September 1930, St Mary's, Emo, County Laois
Ordained: 31 July 1944, Milltown Park, Dublin
Final Vows: 02 February 1947, Clongowes Wood College SJ
Died: 13 February 1989, Our Lady’s Hospice, Dublin

Part of the Cherryfield Lodge, Dublin community at the time of death

Early education at St Jarlath’s College, Tuam, County Galway; Tertianship at Rarthfarnham

Born: 10 June 1677, Clonmel, County Tipperary
Entered: 13 February 1701, Paris, France - Franciae Province (FRA)
Ordained: 1709, Paris, France
Final Vows: 15 August 1716
Died: 14 April 1752, Clonmel, Co Tipperary

Alias Quades
Mission Vice-Superior 1731-1732
Mission Superior 16 May 1733 until 29 October 1750

Studied 1 year Philosophy and 4 Theology in Society
1706-1707 Studying 1st year Theology at Irish College Poitiers
1708 At La Rochelle Collège
1712 On Irish Mission- built a Church in Clonmel at great expense
1714 CAT Teaching Grammar and Philosophy. At present PP and strong
1717 CAT Has been PP at Clonmel, praise by Archbishop who gives him all powers and privileges. Learned with good judgement. Has already converted many heretics, and would do more were it not for the severe penal laws. The heretics tolerate his ministry. Prone to anger.
1736-1742 Superior of Mission
“Index of Irish Wills” suggests Fr Hennessy died in 1752 - Roman Catholic priest, Clonmel

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1712 Came to Ireland, and worked there to the great good of the flock, and great satisfaction of the Bishop who had given all faculties. He had converted some Protestants, is a learned man of sound judgement (HIB Catalogues 1714 & 1717)
1725 With Father Gorman had charge of Clonmel and its neighbourhood for three miles out (Dr McDonald and Foley’s Collectanea)
1729 Superior of Irish Mission
Professor of Philosophy
Liked even by the Protestants

◆ Fr Francis Finegan SJ :
Had previously studied two years Philosophy before Ent 13 February 1701 Paris
1703-1706 After First Vows he completed his studies and then taught Humanities at La Rochelle for three years
1706-1709 Then he was sent to Poitiers and later Paris for Theology and was Ordained there 1709
1709-1712 He was then sent as Minister to a Flèche Collège and a year later to teach Philosophy at Quimper
1712 Sent to Ireland and as PP at Clonmel - and effectively Vicar General of the united Dioceses of Waterford and Lismore. He was seen by a “priest hunter” giving Benediction in Clonmel and reported to Dublin Castle
1731-1732 Vice Superior of the Irish Mission during the absence of Ignatius Kelly.
1733-1752 Appointed Superior of Irish Mission 16/05/1733 until 29/10/1750, and continued on as PP at Clonmel until his death there 13 April 1752
During his Office as Mission Superior, the number of Jesuits in Ireland doubled. He was however unsuccessful in getting more Irish speaking Jesuits for the Mission. One of the issues in this was that it had been noted that Irish speaking Jesuits generally had a very good facility for European languages, and therefore were a valuable commodity on the Continent.

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962
Thomas Hennessy (1733-1750)
Thomas Louis (or Aloysius) Hennessy was born near Clonmel, in the diocese of Lismore, on or about 10th June, 1677. After studying philosophy for two years he entered the Society in the Novitiate of Paris on 13th February, 1701. After his noviceship he completed his philosophy and taught humanities at Le Rochelle for three years. He began his theology when at the Irish College of Poitiers in 1706, was ordained in 1709, and finished his theological course at Paris. He became Minister of the Boarding College of La Flèche that year (1710-11), and was in the following year Professor of Logic at Quimper. At the end of 1712 he returned to Ireland, and was stationed at Clonmel. Having ventured to give Benediction vested in a cope, a priest-hunter reported on 10th January, 1713, that a Popish Bishop who acted after the rules of a Cardinal had arrived in Clonmel. Dublin Castle, of course, issued orders for the arrest of the Roman Cardinal, but the local authorities, knowing Fr Hennessy, took the matter more quietly. Fr Hennessy acted as Vicar-General for the exiled Bishop of Waterford and Lismore from 1615 on, but did not exercise his authority in matters of jurisdiction. He was Vice-Superior of the Mission during Fr Roche's absence (1731-32), and became Superior of it on 16th May, 1733. During his Superiorship he showed he was a good businessman and a strong personality, but at the same time he manifested his profound religious spirit by prompt obedience to the decisions of his Superiors. The Mission grew under him to almost double its numbers. He died at Clonmel on 13th April, 1752.

◆ James B Stephenson SJ Menologies 1973
Father Thomas Henessey 1677-1752
On the 10th of June 1677 in Clonmel was born Thomas Aloysius Henessey. He entered the Jesuits at Paris in 1700 and was professed of four vows in 1706, from which short course we gather that he must have had all his studies complete, or even been ordained before entry.

He came to Clonmel in 1712 prepared as he said himself “to undergo every danger”. The anticipation was fulfilled, for during the 40 years he ministered in Clonmel, he had more than once to ho into hiding, and at any time was liable to the penalties of high treason.

Havinf ventured to give Benediction in a cope, a priest hunter reported that a Popish bishop, who had conducted himself as a cardinal, had arrived in Clonmel. Dublin Castle issued orders for the arrest of the Cardinal, but the local authorities, who knew Fr Henessey, and connived at his ministrations, took no steps. To evade identification he passed under the nam Aloysius Quades in Jesuit correspondence. In the local records of Clonmel for the year 1727 we read “the lease of the Masshouse was renewed by the Corporation”.

Two years later Fr Henessey was made Superior of the Mission, and under his able administration, it rew to twice its size in numbers.

He died in Clonmel on April 14th 1752. In his will, dated November 28th 1751, he desires his burial to be the most frugal, and he bequeaths £10 each to his brother William and his sisters Mary and Catherine. Mr James Henessey is named as executor and heir to the residue, while Nicholas Baron is one of the witnesses. Both of these men were his fellow Jesuits in Clonmel at the time.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
HENNESSY, THOMAS. I find in a letter of F. Walter Lavallin, dated from Poitiers, the 1st of January, 1713, that F. Thomas Hennessy had sailed for Ireland “paratus ad omnia pericula subeunda”.

Born: 20 December 1603, Ireland
Entered: 03 July 1640, Parayuayensis Province (PAR)
Final Vows: 05 February 1653, Córdoba, Mexico
Died: 12 June 1678, Corduba, Paraguay - Parayuayensis Province (PAR)

Born: 20 May 1826, Athlone, County Westmeath
Entered: 15 April 1844, Hodder, Stonyhurst, England - Anglia Province (ANG)
Ordained: 1858
Professed: 02 April1864
Died: 11 August 1869, Stonyhurst, Lancashire, England - Anglia Province (ANG)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Entered 28/09/1842 LEFT readmitted 15/04/1844 Hodder
1846-1851 After First Vows he was sent for regency to St Francis Xavier Liverpool for five years.
1851-1852 Studied Philosophy at Stonyhurst
1852-1854 More Regency at Stonyhurst
1854-1858 Studied Theology for three years at St Beuno’s and one at Louvain.
1858-1863 He then spent two years as Minister at Stonyhurst, two years as a Missioner at Prescot and one year at St Wallburgh’s Preston.
1863-1867 He returned to St Wallburgh’s Preston.
1867 Appointed Rector at Stonyhurst, where he died 11 August 1869 aged 43.

Born: 02 April 1859, Cahore, Draperstown, County Derry
Entered: 14 September 1874, Milltown Park, Dublin
Ordained: 1892, Milltown Park, Dublin
Final Vows: 02 February 1895, St Francis Xavier, Gardiner St, Dublin
Died: 25 March 1928, Milltown Park, Dublin

Part of the St Stanislaus College, Tullabeg, County Offaly community at the time of death.

by 1877 at Roehampton, London (ANG) studying
by 1879 at Laval, France (FRA) studying
by 1881 at St Aloysius, Jersey, Channel Islands (FRA) studying

◆ HIB Menologies SJ :
His brother was Sir Denis Henry KC (First Lord Chief Justice Northern Ireland having been Attorney General for Ireland, Solicitor General and MP for South Londonderry)

After his Novitiate he studied Philosophy at Jersey and Theology at Milltown, and was Ordained there 1892.
He held the positions of Rector at Belvedere, Mungret and Milltown. He was later Professor of Theology at Milltown.
He was then sent to Gardiner St, and left there to become Rector at Tullabeg. His health began to fail and he died in Dublin 25 March 1928.

◆ Irish Province News
Irish Province News 3rd Year No 3 1928

Obituary :
Fr. William Henry
Fr. William Henry died at Milltown Park on the 25th of last March.

In 1922, when in class with the Juniors at Tullabeg, he got a paralytic stroke and had to he carried to his room. He never completely recovered, and the third attack, early in March, proved fatal. Fr. Henry entered the noviceship at Milltown 14th Sept. 1874. At the end of two years, he went to Roehampton for his juniorate, but after one year he was recalled and sent to complete the juniorate at Tullabeg, then a flourishing College, with Fr. William Delany as its Rector. At this distance of time the move seems a strange one, and to understand it rightly the state of education in Ireland at the time must be taken into account. In our own Colleges the “Ratio” was still followed, but in many places it had fallen into a gentle slumber, and needed a good deal of waking up. Things were not much, if at all, better in the rest of the country. The educational authorities were satisfied with - a little Knowledge, - indeed a very little was quite enough for them. One day in the Summer of 1873, a learned professor of the Catholic University of Ireland paid a visit to Tullabeg. The three higher classes were brought down in turn to meet him, and he examined them in the Latin and Greek lessons they had for that particular day, The boys did not know what it meant, but in a short time many of them received formidable parchments declaring them to be undergraduates of the C. U. I.
To improve matters, preparation for London University Matriculation Exam was commenced in Tullabeg in 1875.
It was to prepare for this exam. that Mr Henry went to Tullabeg. He was accompanied by Mr Guinee, and at the College they met Mr James Murphy. AIl three passed the exam at the end of the year.
1878 found Mr Henry amongst the philosophers at Laval where he remained for two years, and was then, with the rest of the Community, turned out of the house by the French Government on the 30. June 1880.He finished philosophy at Jersey. It would be putting things very mildly to say that Mr Henry was a hard working student. He was positively, cruel to himself. “To-morrow will be a Villa-day” , he once said to a companion, “I shall tire myself well in the morning, we shall start for the country house as late as possible, and have a walk in the evening”. That was the dominant note of his student life. Furthermore, if hard work ever exempted a man from the law of fasting Fr. Henry was that man, Yet he never availed of his privilege. He fasted rigidly, though the food was so different from that in his own country.
Seven years of teaching followed - two at Clongowes, four at Belvedere, during two of which he was Prefect of Studies, and one at Milltown as Superior and Master of Juniors. That he was severe on the boys he had to deal with admits of no doubt. He expected from them, to some extent, the devotion to duty that he mercilessly exacted from himself. That severity
did not proceed from any strain of unkindness in the man's character, but from a stern sense of what be owed to the boys whose training was entrusted to him. Many an event showed that beneath a hard exterior a kindly heart was beating.
In 1888 he began Theology at Louvain, but in the following year the new Theologate was opened at Milltown and he joined it. After Theology he spent another year teaching at Clongowes, then came the Tertianship at Tullabeg. In 1894 he was appointed vice-Rector of Belvedere, and Rector the year following. He held that office until 1900 when he went to Mungret as Rector. After three years he returned to Milltown as vice-Rector, and was succeeded at the end of the second years by Fr. Peter Finlay. At Milltown he was Professor of the short course for four years, of Moral for one, and spent another as Spiritual Father. In 1909 he went to Gardiner St, where he did splendid work, until in 1919 he became Rector once more, this time of Tullabeg. After eight years he returned to Milltown where the final call came on the 25th March, and he went to his reward.
No one would venture to say that simplicity, in the ordinary sense of the word, was the characteristic virtue of his life, but if we accept the definition given by St. Francis de Sales : “so a heart that looks straight to truth, to duty and to God”, we have found the key to the strenuous, holy, self sacrificing life of Fr. William Henry.

Sincere thanks are due to the author of the following appreciation :
He came from that strong northern stock, and from that corner of the north, that gave, I believe, more than one President to America and many a captain of Industry and many a distinguished soldier to other lands.
Willie Henry was only a few months over 15, when he joined at Milltown Park. But even then the native lines of character were well defined. And yet I have heard those that knew him in the noviciate say that not a novice amongst them was readier to see a yoke, poke a bit of fun, or mischievously pull a friend's leg. But still it was a hard headed, solid little man they got amongst them. In meditation books he chose one after some trial, and stuck to it all the way through - Avcneinus. A tough nut. Even in ordinary noviciate duties fellow novices told of a certain maturity in his attitude towards them that one would hardly expect from the youngest novice of them all. This union of stern purpose in time of silence, and of fun at recreation stamped him all through life.
I am afraid I cannot tell much about his career in the Society. The little I have to tell is of a side of him that is not so well known, indeed by some not even suspected - for energy and laborious, unremitting work were the outstanding features of his life. Duty, God's will, that out-topped all with him. What the work was did not so much matter. Was it his duty? He was every bit of him in it. I was perhaps more struck by some other things.
I remember once, when somewhat ailing, I was sent to his house for a rest. How genuinely good and kind he was. He met me on my arrival, brought me to my room, and saw himself that I had everything I needed. And then, afterwards, would come again and again to see how things were getting on, and if he could do anything for me. Before I left the house he
ceased to be Superior, and I could not help writing him a little note, and leaving it on his table, to thank him for his great kindness (It is no harm, is it, to salute gratefully the setting Sun?) He came to my room to acknowledge it - but Adam's apple gave him a lot of trouble, and he turned away to the window, as he said with big gentleness : “It was only yourself would have thought of it.” This was no new revelation of the man to me.
I had heard him over and over again talking about his boys, and I knew how they were in his heart. Indeed I doubt if I ever knew any master fonder of his boys. It was, I think, in '83 he went with the new Rector, Fr. Tom Finlay, to Belvedere. They made records in the Intermediate that year - records that have never since been broken. How keen Mr Henry was about it all. Once a number of scholastics were discussing the prospects, and one seemed to be a bit pessimistic about some of them. “I’ll Bet” said he “that each of you named will get an exhibition if he gets honour marks in your matter”.
It has been said many a time, that the best the Intermediate did for the schools was to start and foster a spirit of hard work. Mr Henry certainly did his part in that matter - and many a boy owed his after success to that same spirit of work he acquired under him in Belvedere or Clongowes. He was strong, somewhat dour, as I have said, with a voice of thunder that frightened youngsters sometimes, still his youngsters ran to him and gathered round him as he relaxed after school, and twitted them on their prospects of success.
In the closing years he was Superior at Tullabeg and there God's finger touched him - partial paralysis. During these trying years what sweetness and gentleness he showed to all. He kept pulling away at the work as if nothing much were wrong. The Tertian Fathers spoke keenly appreciative things of his head and heart, He was an even and understanding
Superior, eminently sane and manly. As for the two ailing saints who pray and suffer for us all, (two faithful old laundry maids). They never tire telling of his goodness to them. It wasn't merely that he visited them regularly, but he took infinite pains to read up things that would interest them and so distract them from their sufferings.
I have heard there was a strange little scene the night before he left Tullabeg for Milltown Park. The novices had given an excellent concert, and it was well through before the word went round amongst them that their old Rector was going away in the morning. The last item of the concert over, there was something like a rush for him, and forty pairs of hands wanted to take and press his. And many a young face just looked as they felt. They were very fond of him. He was utterly unprepared for it. lt was too much for him. But he was too manly and too pleased to attempt to hide how he felt. Well might he feel affectionate praise like that - praise beyond suspicion from the very little ones of the Province. Genuine it was, spontaneous, simple. You see they have still all that is best and most delightful in boys, and a great deal more that boys never have.
It was the same in the last months at Milltown Park. Every letter from it that mentioned his name - and all did that I saw, told of how he had won home to the hearts of all of them.
God rest you - good, brave, toil worn soldier of Christ.

◆ James B Stephenson SJ Menologies 1973

Father William Henry SJ 1859-1928
Many priests of the Irish Provice who did their noviceship at Tullabeg will remember the formidible yet kindly face of the Rector Fr William Henry. They can still picture him on his Rector’s walk with a group of novices around him, “Stick to your meditation and you’ll never leave the Society”, was his constant advice to us. It is related of him that in his early years he went through various meditation manuals, and finally selected one to which he was faithful for the rest of his life – Avecannius.

Born in Draperstown County Derry, on April 2nd 1859, he entered the Society in 1874. As a Jesuit he held many offices, b Rector in turn of Belvedere, Mungret and Tullabeg. It was as prefect of Studies at Belvedere in 1883 that he made his name. With Fr Tom Finlay as his Rector, he achieved results in the examinations at the end of the year, which have never been excelled before or after. He had a name for severity, perpetuated in some books written about Belvedere, but nobody could ever accuse him of being unjust. In fact, in the words of a biographer of his “I doubt if I knew any master fonder of boys, and certainly the boys showed their affection for him, as they used to run to him and gather round him in the yard after school”.

His name will always come up for discussion whenever ghost stories are on the round, for he is supposed to have laid a ghost in Mungret. A priest was seen at midnight at the graveyard on the Black Walk. Fr Henry is supposed to have gone to meet him. It is said that on the following morning, Fr Henry said a Requiem Mass, though this was forbidden by the rubrics of the day. Anyhow, the ghost never walked again. The only comment Fr Henry was every heard to make was “Fathers, be careful about your stipends for Masses”.

◆ The Mungret Annual, 1928

Obituary

Father William Henry SJ

We regret to have to announce the death of Fr William Henry. To many “generations” of our Past his name will have no significence: but those of them who have passed forty will recall that he was Rector at Mungret from 1900 to 1903. He entered the Society of Jesus in 1874 and after the usual training in the Colleges and having finished his studies, at home and abroad he was in France studying Philosophy in 1880 when the Jesuits were expelled from that country - he was ordained priest in 1891. Three years later he was appointed Rector of Belvedere College, a position he held until 1900, when he became Rector of Mungret. In 1903 he was made Vice-Rector of Milltown Park and at the end of a few years was named a professor of Theology. In 1909 he was attached to St Francis Xavier's Church , Upper Gardiner St, where he worked until 1919 when he was appointed Rector of Tullabeg. He had retired from that office only a few months and was living at Milltown Park, when the last change came. He died this year on the feast of the Annunciation.

The fact that so much of his life was spent in command shows what was thought of his character and abilities, his judgment and firmness. No one who ever knew him had any doubt about his firmness : some would give that quality another name - especially the boys he taught at Tullabeg and Clongowes and Belvedere and Mungret. He could be called a stern man, - he has been so called - but he was certainly a just man. His sternness came partly from his temperament, but also in a great measure from his strong sense of duty and justice. And it was true that no one ever worked harder for his boys or took a deeper interest in them. But behind that granite exterior and that great voice, lay a tenderness of heart which few suspected, but which on rare occasions betrayed itself at some expression of gratitude or little gesture of appreciation and affection. It was certainly that side of his character, along with his cheerful patience in suffering, which manifested itself more and more in his last years at Tuilabeg, in his dealings with Tertians, and Juniors and novices. Requiescat in Pace.

Born: 29 January 1915, North Circular Road, Dublin City, County Dublin
Entered: 07 September 1933, St Mary's, Emo, County Laois
Ordained: 30 July 1947, Milltown Park, Dublin
Final Vows: 02 February 1950, Mungret College SJ, Limerick
Died: 17 May 1959, Belvedere College SJ, Dublin

Father was a Veterinary surgeon and a butcher.

Second of two boys with two sisters.

Early education was at a Convent school and then at age 10 went to Belvedere College SJ.

◆ Irish Province News

Irish Province News 34th Year No 3 1959

Belvedere College
On Sunday, 17th May, Fr. Heron died very unexpectedly. He taught his classes as usual on the day before and said Mass early on that Sunday morning. About midday he complained of a slight chill and retired to bed. Later he refused tea and about 6 p.m. Brother Loftus visited him and found him dead. The Community and the boys were stunned by the tragic news and all who knew him here will fully endorse the tribute paid to him in the obituary notice which appears in this issue. On the following Tuesday the boys attended Requiem Mass said by Fr. Rector in the Boys Chapel. The senior classes attended the Solemn Requiem at Gardiner Street sung by Fr. Minister, with Fr. O'Callaghan deacon, Fr. Murray sub-deacon, and Fr. O'Sullivan M.O. The remainder of the boys joined the seniors at Glasnevin where they lined the walk from the Mortuary Chapel to the grave. Many messages of sympathy and tributes to Fr. Heron were received.

Obituary :
Fr Charles Heron (1915-1959)
Born in Dublin, 29th January, 1915. Educated Belvedere College. Noviceship: Emo 1933-35. Rathfarnham Castle: Degree of B.A. in English and French, 1938. Philosophy in Tullabeg. Theology: Milltown Park. Ordained 30th July, 1947 by His Grace the Archbishop of Dublin, Dr. John Charles McQuaid. Tertianship: Rathfarnham Castle, 1948-49. Minister of Mungret College, Limerick, 1950-52. Belvedere 1952-59; Senior French Master, President of Senior Debating Society. Assistant Prefect of Studies in Belvedere, 1957-59.
Fr. Charlie Heron's very sudden death, on Whit Sunday, 17th May, 1959, was a profound shock not merely to his family and the Belvedere Community but to the whole Province. On Whit Sunday morning he admitted to having a slight chill and was persuaded to go to bed. Fr. Heron then telephoned his brother, Mr. Chris. Heron, to cancel an appointment. He said he felt a little off colour; that it was nothing; that he had felt a little dizzy. At two o'clock in the afternoon he refused to eat and apologised for the trouble he had caused. At six o'clock the Infirmarian, Br. Loftus, found that he had died quietly in his sleep.
Fr. Heron was above all a reliable man. If he were asked to do something one could be sure that it would be done and, if he were taking part in a joint enterprise, one could always presume with complete confidence that his part would be accomplished with faithful and even meticulous care. He was a most regular religious whose life was centred on his work. One's clearest memory of him, perhaps, is as seated in his chair with a mound of corrected exercises on one side, a heap on his knees and another pile of theme books waiting to be done. He was silent and very reserved. Those who knew him well, however, were well aware of his verbal wit and his great capacity for enjoying wit in others. He was an easy and a pleasant man to live with: perhaps because he had those rather old-fashioned and valuable things - exquisite manners.
Professionally Fr. Heron was beyond reproach. His knowledge of the French language was remarkable for its erudition and scientific accuracy. He had singular success with his classes and one of his pupils won first place in Ireland in French in the Leaving Certificate: an unusual prize to be won by a boy. He went to great pains to see that his pupils had a practical reading knowledge of French by keeping them supplied with a carefully-chosen and copious amount of reading matter. Belvedere will long be in his debt for the quite remarkable library of modern French literature which he managed to build up. When one realises that all these books were bought very cheaply when Fr. Heron was doing parish supplies in France almost every summer and that they were acquired at the cost of many weary and hot afternoons searching the book-barrows on the banks of the Seine one is more than grateful to him. His work in the Senior Debating Society was symbolically crowned with success when, a few weeks ago, he listened to the B.B.C. programme celebrating the victory of the University College Dublin team and the personal victory of one of his own ex-pupils (Mr. Owen Dudley-Edwards) in the inter-university debating competition against all comers from Britain and Ireland.
The many choir-masters under whom he sang will remember the remarkable range of Fr. Heron's fine bass voice. His contemporaries will recall with pleasure his performance as “Shadbolt” in Milltown Park, But his favourite music, typically enough, was Bach: be could easily be persuaded to listen to a gramophone record of the Branden burger Concertos or the partita for unaccompanied violin.
Very close bonds of mutual trust and confidence bound him to his family. Since his mother's death he was, by their own testimony, an immense moral strength to his brother and his two sisters. Their loss has been great. We too have lost an example of the best kind of Jesuit as well as the company of a delightful companion. May he rest in peace.

◆ The Belvederian, Dublin, 1959

Obituary

Father Charles Heron SJ

On Whit-Sunday afternoon, May 17, Father Charles Heron SJ, our friend, colleague and master lay down in bed to nurse a suspected chill and that afternoon, while the city and his friends were enjoying the glories of summer outside, he died. The shock of the staternent does not reflect the shock of the occurrence to all of us who lived with him for years, to those who were his pupils and to the numbers of his friends and contemporaries. He had been on our staff for eight years and had been a pillar among us. It seemed likely that a man of his powerful physique, his regular habits and his magnificent health would live to be legend among us. For he had the makings of a legend in him. He was admired for his tall athletic figure, his prowess as a golfer, his keen judgement of football, at which he had been so redoubtable a forward. He was respected for his steady sane approach to life, its problems and troubles, He was capable of inspiring awe by his utter devotion to the planned life whether in the class-room or among his brothers in religion. He seemed to be in full control of events and of himself, so that there were no real emergencies which had to be faced without preparation. His person, his room, his class-work, his thernes, his very organisation of debates or selling French magazines all bore the same characteristic unhurried care, advance rational thought, calm execution. Never was man better prepared by his temper and by the practice of his life for the death which came to him. It came suddenly, but for it, a lifetime had made Charles Heron very ready indeed. Even in his earliest pictures in the Belvederian, as in his latest, the steady eye looks out at the world, an eye with an jaward-slow sense of humour but the eye of a poised man who is confident of the goal whither he goes. This college feels and will continue to feel, his loss deeply. His confrères will miss his devoted regularity founded on the deepest religious principles and the most rooted natural traits. His pupils will miss his thorough and really magisterial work for them. None more apt could have taken and worn the cloak of the great Mr Fogarty. His friends of Old Belvedere for whom his character held few surprises, will feel they have lost a solid bulwark in all their difficulties. His family, will feel that the most profoundly affectionate, if undemonstrative, of family men is lost to them. We are united in our loss and in our appreciation of this fine man, religious and friend who bas been taken from us to his early crown and bappiness.

Charles Heron entered Belvedere in First of Grammar in 1924 and went through the full course here until 1932. His record was one of solid application rather than brilliance, though it must be noted, as the small cloud no bigger than a man's hand, that from the first he was a prizewinner in French. He was a member of Paddy Quinn's Cup winning Junior team in 1928-29 and in the next three years was on the cup-teams, once on the Junior team and again on the Senior team for two years. Someone, who knew not his Charles, wrote in the Belvederian of those years that he lacked determination. This is something that he simply never did lack. In his last year he was prefect and member of the Sodality of Our Lady. In September 1932 he entered Emo Park as a novíce of the Society. He followed the Jesuit course of formation in his usual unperturbed, devout methodical way. After his novitiate, Rathfarnham and University College, where he specialised in languages for three years; Tullamore, where he read philosophy for three years; teaching and prefecting in Mungret and Clongowes for three further years, Milltown Park for four years during which he was ordained priest in July 1946; tertianship in Rathfarnham, 1947 1948. The long course ended, he left to become Minister and Vice-Rector of Mungret, here he remained until he came to Belvedere in 1951. Though he was a man ever ready to do his duty where it lay yet it is quite certain that his return to Belvedere was a great joy to him. Here he felt he had his roots, here his interest was keen and he knew that the problems were familiar to him. Here he worked with closest application, here he lived his regular life of prayer, work and the recreation of his beloved golf or watching with appreciative eye' the boys at their games. Here he died quietly and regularly. Here he has left his monument in our hearts and in our memories. We will all be edified in our own lives by the memory of this tolerant, sane, devoted man who spent his life of quiet devotion to God in his chosen vocation of saving his own soul and the souls of others. These others we are. May he rest in peace.

Born: 24 July 1901, Callow Lane, Hasland, Chesterfield, Derbyshire, England
Entered: 31 August 1923, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1935, Milltown Park, Dublin
Final Vows: 15 August 1938
Died: 07 February 1978, St Ignatius College, Riverview, Sydney, Australia - Australiae Province (ASL)

Transcribed HIB to ASL : 05 April 1931

Father was a saw-mill worker weho died in 1919. Mother has been invalided since 1925.

Youngest of four boys with one sister.

Early education was at St Mary’s Catholic School in Chesterfield for seven years. He then went on for four and a half years learning electrical engineering with a number of employers including GPC Telephones. He then went to Campion House, Osterley.

He was admitted by Fr Lockington of the Australian Mission and was sent to Tullabeg

by 1930 in Australia - Regency

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Laurence Hession received his secondary education at St Mary's, Chesterfield, and at Campion House, Osterley, England, for two years. He worked in the field of engineering before entering the Society at Tullabeg, Ireland, 31 August 1923. His juniorate was at Rathfarnham, philosophy and theology at Milltown Park, and regency at St Aloysius' College, Milsons Point, 1929-32.
After tertianship at St Beuno's, Wales, he returned to St Aloysius' College, Milsons Point, 1937-44, and again, 1951-55, teaching junior English, religion and mathematics. At one time he was minister, 1941-44. He taught at Sr Louis School, Claremont, WA, 1945-50, and was minister at Canisius College, Pymble, 1956-57. His longest stay in one place was as assistant director of the Riverview observatory, 1958-77.
Hession had a wry sense of humor, and a somewhat impatient nature. He was a misogynist until his latter years when he met caring women, and said the Latin Mass until the end in his own chapel. He was fascinated with some aspects of science and, at St Aloysius' College in the 1950s, made a simple but effective grand clock for the entrance hall to the junior school. In his earlier time at the College, one student, John Walker, recalled his appreciation of Hession for being kind, cheerful and a good sport, as well as introducing him to several literary authors he grew to love.
At Riverview he enjoyed kippers for breakfast and had two hates, the boys playing basketball on third yard, and Br Morsel dropping a “fly wheel” as he mended watches! As assistant director of the observatory, it was his job to take the daily readings from the machines. He would comment that Riverview was a delightful place apart from the students, and he did not seem to relish the advent of Fr Laurie Drake as observatory director.
He was a heavy smoker all his life and he enjoyed the evening libations. He finally died of lung cancer.

Note from John Carpenter Entry
When the Superior of the Mission - William Lockington - visited Lester House, Osterley, London, he impressed three seminarians, John Carpenter, Laurence Hessian and Hugo Quigley. All three joined the Austraian Province.

Note from Hugo Quigley Entry
He was enrolled at Osterly, the house for “late vocations” conducted by the English Jesuits to prepare students for entry into various seminaries. There, with John Carpenter and Laurence Hession, he answered the appeal of the then superior of the Australian Mission, William Lockington, for men willing to volunteer for the Society in Australia.

◆ Fr Francis Finegan : Admissions 1859-1948 - Was an electrician at Osterley England before Entry

Born: 15 September 1842, Millstreet, County Cork
Entered: 03 November 1875, Milltown Park, Dublin

Left Society of Jesus: 28 June 1890

Born: 14 August 1854, Dublin City, County Dublin
Entered: 12 November 1874, Milltown Park
Ordained: 1888
Final Vows: 02 February 1894
Died: 06 January 1927, Los Angeles, CA, USA - Californiae Province (CAL)

Transcribed HIB to TAUR : 1876; TAUR to CAL : 1909

◆ Fr Francis Finegan : Admissions 1859-1948 - Joined Turin Province (for American Mission)

Born: 06 January 1819, Ballyroebuck, County Wexford
Entered: 30 August 1857, Sault-au-Rècollet Canada - Franciae Province (FRA)
Professed: 15 August 1868
Died: 03 November 1876, Sault-au-Récollet, Montréal, Québec, Canada - Neo-Eboracensis-Canadensis Province (NEBCAN)

Part of the Wiikwemkoong First Nation, Manitoulin Island, Killarney, Ontario, Canada community at the time of death.

Born: 22 February 1888, Dundalk, County Louth
Entered: 07 September 1904, Roehampton London - Angliae Province (ANG)
Ordained: 21 September 1920
Professed: 02 February 1925
Died: 14 March 1968, Boscombe, Hampshire, England - Angliae Province (ANG)

by 1924 came to Tullabeg (HIB) making Tertianship

Born: 23 December 1839, Carlow, County Carlow
Entered: 15 July 1854, St Stanislaus, Florissant MO, USA - Missourianae Province (MIS)
Ordained: 20 June 1869, Sulpitian Seminary, Baltimore MD, USA
Final Vows: 02 February 1873
Died: 04 December 1902, St Xavier College, Cincinnati OH, USA - - Missourianae Province (MIS)

Provincial of Missouri Province (MIS) from 01 January 1879 to 04 May 1882

◆ Woodstock Letters SJ : Vol 32, Number 1
Obituary

“Father Edward A Higgins SJ” p129
The Missouri Province lost one of its most distinguished members by the death of Father Edward A Higgins on Dec 4th 1902 at St Xavier College, Cincinnati. As an exact observer of religious discipline. as a superior entrusted with the most important offices, and as the wielder of a trenchant pen in controversy, Father Higgins' life work deserves more than a passing notice.

Edward A Higgins was born at Carlow, County Carlow, Ireland on Dec 23rd, 1839. When he was ten years of age his parents emigrated to the United States, reaching New Orleans in 1849. They had left Ireland owing to the great famine in that country, but encountered a greater peril in New Orleans as the yellow fever was then raging there. As a consequence they soon moved to Louisville, Ky. The Jesuits of Missouri had begun in 1849 the St Aloysius Free School at Louisvile, which in 1850 was styled St Aloysius College. This school was attended by young Edward, who soon attracted the notice of his teachers by his aptitude and diligence. As a result of the interest thus awakened in him, he was admitted as a boarder at St Joseph's College, Bardstown, Ky, in 1852. With the advice of our Fathers, Edward's parents removed to Bardstown in 1854, where they spent the remainder of their lives. They were exemplary Catholics, and no doubt their edifying conduct had a strong influence in turning the thoughts of their gifted son towards a religious career, At Bardstown College Edward Higgins was very successful in his classes. In 1853 the first premium for diligence was awarded to him, and a majority vote of his fellow students likewise conferred upon him the first distinction for good conduct. During his two years at college, the records show that Edward received twelve first premiums in various branches.

He was admitted as a novice at St Stanislaus Novitiate, Florissant, Mo, July 15th 1854, not having as yet completed the fifteenth year of his age. The then Master of Novices, Father Gleizal, noticed the acuteness and grasp of mind of the young novice, in the clear and concise way in which he summed up the community instructions of which he had taken notes. After two years of Novitiate, and one of Juniorate, Mr Higgins was sent to teach in Cincinnati in 1858. St Xavier College had notably declined after the closing of the boarding school, and it was owing to the efforts of the young prefect of discipline, Mr Higgins, that successful results were obtained in the path of reform. He began his philosophy in the autumn of 1859 under Fr F X Wippem at the old scholasticate (known also as the “College Farm”), but as this place was discontinued as a house of studies in 1860, Mr Higgins was sent East to complete his course, spending two years at Boston, Mass. Returning then to the Missouri Province, he was placed at Cincinnati during part of the trying period of the Civil War. He never gave the boys the slightest indication of sympathy with either North or South, though others were not so prudent in guarding their tongue. His strong character, kindness and especially remarkable self-control displayed on many trying occasions gained for him the respect and entire submission of the students. From Cincinnati he proceeded to St Louis University where be taught three years more. In 1867 he began his theology at Georgetown, DC, under Father, afterwards Cardinal, Mazzella and Father Maldonado. Having received the Holy Priesthood, on June 30th, 1869 from Archbishop Spalding, in the chapel of the Sulpitian Seminary at Baltimore, he spent his fourth year of theology at Woodstock, Md. After being professor of rhetoric in St Louis for one year, Father Higgins was sent to his tertianship at Frederick, Md. He made his solemn profession, Feb. 2nd, 1873. The following year he was pastor of the College Church in St Louis. His superiors had discerned in Father Higgins what was believed to be an extraordinary talent for governing, and hence on Oct 1st, 1874 be was proclaimed Rector of Cincinnati, an office which he held till January 1st 1879. On the latter date he was made Provincial of Missouri, though owing to the failing health of the Provincial, Fr Thomas O'Neil, he had it seems for some time before acted as Vice-Provincial. He remained Provincial till May 4th 1882. As a superior, all his brethren credited Father Higgins with being··impartially just, and if at times he seemed to some rather severe in word or manner, it was in enforcing what be conceived to be matter of important duty. Some inferred from his general demeanor that he was haughty, but his prompt and cheerful obedience in all cases, when himself a subordinate, manifested a humility inconsistent with a dominant pride. After leaving the Provincialship, he was destined again to thrice fill the office of governing a college - in Cincinnati, Chicago and St Mary's, Kansas. His ability was also brought into requisition at two Congregations of the Society; for he was sent as delegate from Missouri to the General Congregation that elected Father Martin in 1892, and likewise in 1886 as Procurator of Missouri to the Congregation of Procurators. The years not spent by Father Higgins as Superior, were devoted to the pastorate or to teaching. Neither of these duties, however, so occupied his attention as to prevent him from writing many a telling article for publication. Though not specially fitted by nature, perhaps, for that part of the pastoral office which consists in entering into the humble and intimate details of the parishioners' joys and sorrows, yet on the other hand, Father Higgins displayed great zeal for the beauty of the House of the Lord as several of our churches testify. He was zealous also in fostering church music of a high order. Possessed himself of no mean knowledge of music, he delighted to join in the chanting of the Holy Week offices, and in giving aid and countenance to the parochial choirs.. As a preacher, Father Higgins was more distinguished for his· matter than for his manner. His sermons and lectures showed strength and solidity, but he did not possess, in a high degree, the external graces of eloquence. His delivery was noticeably slow, dignified and cold, and hence he was not a very attractive speaker.

The development and illustrations of his public pronouncements were however always clear and striking, and often as elegant as they were forceful. In his writings for the press, which were generally controversial, forcible and convincing, he was often aggressive and was occasionally rather acrimonious in style. In the great battle for the freedom of private schools or against unwarranted State interference in Illinois and Wisconsin, Father Higgins' pen did yeoman's service. It was not, however, by teaching and writing alone that Father Higgins advanced the cause of education. He was a prominent and potent figure at the Federation of Catholic Colleges in Chicago and at all the educational gatherings of the Missouri Province. Anything and everything that concerned the welfare of the Catholic Church in general and of the Society in particular, were dear to his heart; and hence the virtue of loyalty to these two institutions summed up the merit of his useful life. He was eager to extend the work the Society was doing for the Church among all classes of people, but his own talents fitted him particularly for spreading the light among the more intellectual. Hence a considerable portion of his time was devoted to the preparation of post-graduate lectures in the colleges and Sunday evening lectures in the churches. He was also for some years moderator of St Mark's Academy in St Louis, an admirable institution for gentlemen of the educated class. Thus did Father Higgins lead a life of virtue and zeal till near the completion of the sixty-fourth year of his age. The end was approaching. In August, 1902 he was sent to Milwaukee to give a retreat, but falling sick he was sent to the hospital there. An operation disclosed a tumor in the intestines. After two months of great suffering in the hospital, his often expressed desire of returning to his brethren in Cincinnati was gratified, and he arrived in the latter city, Oct. 13th.

For a few days he seemed to improve but the improvement was only apparent. He gradually grew worse, for the tumor was of cancerous growth, and on Nov 13th it was deemed
expedient to administer Extreme Unction, He received this sacrament with great piety, and with tears flowing down his cheeks he besought his brethren to obtain for him by their
prayers, an hourly increase of patience and resignation.

Father Higgins' deep religious character came to the surface during his last sickness. He edified all by his humility and resignation to the will of God. He never uttered a complaint,
and expressions of gratitude to God for the great favor of dying in the Society were not infrequently upon his lips. Yet amidst all his keen sufferings his innate dignity of manner never for a moment left him. This was characteristic of the man.

The sufferer lingered on till Dec. 4th, 1902, when at 6.25 pm his soul sought the presence of its Maker. He was more or less conscious during the last day of his life. The simple Low Mass said over his remains in St Xavier's Church was graced by the attendance of Archbishop Elder of Cincinnati, of Bishop Maes of Covington, Ky, and of some forty secular priests. His remains were conveyed to the Novitiate of St Stanislaus at Florissant, Mo where all that was mortal of Father Higgins was laid to rest with his predecessors in ruling the Province, and with the early founders of the Missouri Mission, whose work he so well understood and continued. RIP

Born: 30 September 1892, Blackrock Road, Cork City, County Cork
Entered: 07 September 1910, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1924, Milltown Park, Dublin
Final Vows: 02 February 1928, Mungret College SJ, Limerick
Died: 23 January 1965, Mater Hospital, Dublin

Part of the St Francis Xavier, Gardiner St, Dublin community at the time of death

Father was an accountant.

Youngest of four sons and there are two daughters.

Early education at the Model School, Anglesea Street, Cork and then at PBC Cork

by 1916 at St Aloysius Jersey Channel Islands (FRA) studying
1918-1921 Rathfarnham - Studied for BA at UCD
by 1927 at Valkenburg, Limburg, Netherlands (GER I) making Tertianship

◆ Irish Province News
Irish Province News 40th Year No 2 1965
Fr Jerry Higgins SJ (1892-1965)
Fr. John Casey was for many years Spiritual Father to the philosophers in Tullabeg. He was level-headed and solidly sound, and in clear-cut statements gave carefully measured advice. To a philosopher about to begin his colleges he remarked : “I see you are assigned to the Crescent. I see you are the only scholastic there. I see too that Fr. Higgins is going there from Galway. Make a friend of Fr. Higgins. He is a man who will say little at recreation. But visit him in his room. You will find him kind and helpful. He is a friend worth having”.
Fr, Bat Coughlan was a rock of wisdom and learning, a confessor sought after by laymen and priests. “If ever I meet a case”, he once said, “that requires patience and kindness and understanding I know no one better to whom to send it than to Fr. Higgins, I am reluctant, however, to impose on him because I know how much such cases cost him in physical energy”.
These are unsolicited testimonies from two very different men, These were men who had lived with Fr. Higgins and had come to know his worth. Those who had not lived with him or who never broke through his quiet reserve found it difficult to keep in conversation with him. When one knew Fr. Higgins, conversation either flowed naturally or the silences were restful. One did not feel the need to talk, a friend was near. Fr. Higgins will be remembered with affection by all those who lived with him especially in Gardiner Street and more especially during the seven years when he was Minister. It was as Minister that he was forced to show to all, gifts that were well known to his intimate friends. His room as Minister was a “half-way house” for every member of the community, and he was everyone's friend. He was never fussed, one got the impression that the complicated and ever changing weekly lists of preachers, supplies and Masses worked automatically, Fr. Higgins had a charm that attracted every one to him, he was cultured and refined. He knew and loved a good book, he delighted in good pictures and appreciated good music. He read German, French, Italian and Irish classics in their original language, and he wrote perfect Latin with ease and his sermons in English were considered to be gems of literature - many have expressed the hope that they have been preserved and may perhaps be published. Fr. Higgins spent most of his life in the classroom. With his rich background of wide reading and his naturally well ordered mind and a manner, though quiet, demanded respect, he was a teacher well above average. Teaching, however, must have been a trial to him, because he was not the type that would force an unwilling horse to drink ! He was at his best when his listeners were sympathetic. Intellectual converts appreciated him. On every page of the Baptismal Register in Gardiner Street his name appears and often more than once, during his years there. He has an uncanny gift of finding the exact book that answered all the needs of the varied converts whom he instructed during his years in Gardiner Street. One would think that it was just by chance that he picked the right book-but far from it. His knowledge of the good books was wide and his judgment on a piece of writing was accurate and fair. He loved a good joke, and could tell one. He could sum up a person or a situation in a few words that said everything.
Fr. Higgins detested the sham and the artificial in every department, education, spiritual life, national life. His keen and balanced judgment saw through every facade. It was no light cross for him to bear with those who were satisfied with the second-best. Fr. Jerry was a delightful companion on a journey and he 'made' a villa. To the last years of his life he had the gift of joining in the general fun of men twenty or thirty years his junior. A game of cards where Jerry took a hand was sure to be an enjoyable game, if for no other reason than that he gave himself wholeheartedly to it. Order and neatness and regularity and painstaking care to detail marked everything he did. One would venture to say that nowhere in the Province are there Ministers' books written up-to date with a minimum of words and a maximum of information as one will find in Gardiner Street covering the years that Fr. Jerry was Minister there. As a confessor he had a big following of hard cases. “Go to Fr. Jeremiah” was a cant-phrase in the underworld of human weakness. The cardinals in the church missed him much when unable to be their Spiritual Director. The nurses in the Mater wept when he died. He is missed in Gardiner Street community, too. Ar dheis Dé go raibh sé.

Born: 23 April 1656, Waterford City, County Waterford
Entered: 22 April 1681, Coimbra, Portugal - Lusitaniae Province (LUS)
Ordained: 1689, Coimbra, Portugal
Final Vows: 15 August 1713
Died: 05 January 1733, Waterford City, County Waterford

Studied Philosophy 2 years - seems to have studied at Lisbon before entering
1685 Was Subminister of Novices at Coimbra
1689 “Popish” PP of St Olave’s in Waterford priested in 1689
1700 At St Anthony’s College Lisbon (LUS)
1708 Catalogue Studied 3 years Philosophy and 4 Theology, was an MA Portugal. Taught Moral. Is now a PP
1713 Is now weak and acting PP - Copy of book in Carlow College says John Higgin Resid Waterford
1717 Catalogue “Many years laboured in Waterford, Confessor and looking after poor. Esteemed by priests and people. Grave and modest, if a little obstinate, often not making use of advice from others. Perhaps easily deceived by the evil minded, to the disgust and pain of his friends and derision of his enemies.

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Graduated MA in Portugal
Ord 1689 by John, Lord Bishop of Coimbra and “Earl of Arganil” Coimbra (List of registered Popish Priests)
1694 Arrived in Ireland in December and became Socius to the Mission Superior, Anthony Knowles (cf Oliver, Stonyhurst MSS)
1704 Acting PP of St Olaf’s, Waterford
1708 Was a Missioner in Ireland
“On the 5th of the present month, Our Lord took to Himself, as we hope, Father John Francis, full of years and merits, a truly apostolic man in zeal and charity, and universally lamented by all in this city. I beseech your Reverence to remember his good soul at the altar, and to make his death known to the students that they may recommend him to God in their prayers.” - Letter in Spanish of Ignatius Roche to James de Oranjo, dated Waterford January 17, 1722-3 (should read 1732-3?) (Irish Ecclesiastical Record March 1874 and Hogan’s Irish list)
He was a most worthy Priest in the opinion of his brethren; MA and Professor of Theology; Learned
Some letters of his are at Salamanca
(cf Foley’s Collectanea)

◆ Fr Francis Finegan SJ :
Had already studied Philosophy at Lisbon before Ent 22 April 1681 Portugal
After First Vows he was sent to Coimbra to resume his studies and graduated MA in 1687 and Ordained there 1689
He then taught Moral Theology at Coimbra for one year
1694 Sent to Ireland and to Waterford, where he spent the rest of his life
1704 Registered at the Tholsel Waterford as PP of St Olav’s, to which were joined St Peter’s and St Patrick’s. He continued as PP of these three Parishes until his death there 05 January 1733
The Parish Register he kept for twenty five years at Waterford survived.
He was for many years Consultor and Secretary of the Irish mission

◆ James B Stephenson SJ Menologies 1973
Father John Francis Higgins SJ 1656-1732
Fr John Francis Higgins was born in Waterford on April 23rd 1656. He was admitted into the Society in Portugal, and in the same country took his degree as Master of Arts.

Arriving in Ireland in 1694, with a great name among his brethren for worth and learning, he became Socius to the Superior, Fr Knoles, in Waterford. In 1708 he entered on missionary work and in succession to Fr Everard he became Parish Priest of St Patrick’s and St Olave’s in Waterford. He started the Parochial Register in the Parish which still survives in St John’s Church.

He died in 1732. The Superior, Fr Ignatius Roche wrote to Fr General of him as having “died full of years and merits, a a truly apostolic man in zeal and charity, and universally lamented by all in Waterford”.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
HIGGINS, JOHN FRANCIS, was admitted into the Order in Portugal, in April, 1681. He reached the Irish Mission in December, 1694, and it seems was socius at Waterford to the Superior Anthony Knoles. After the 13th of December, 1697, I lose sight of him.

York University, Toronto, Ontario, Canada

Born: 21 June 1854, Clonmellon, County Meath
Entered: 04 November 1882, Forissant MO, USA - Missouriana Province (MIS)
Ordained: 31 July 1892, St Francis Xavier Gardiner Street, Dublin
Professed: 02 February 1900
Died: 30 December 1914, St Charles College, Grand Côteau LA, USA - Neo-Aurelianensis Province (NOR)

Ent HIB 22 September 1873 at Milltown LEFT 1874 - but joined NOR in 1882

by 1890 came to Milltown (HIB) studying as (NOR) and is in 1890 NOR CAT as Michael A Higgins same DOB

◆ Fr Francis Finegan : Admissions 1859-1948 - LEFT Society from illness; RE ENTERED in New Orleans Province

Born: 21 September 1900, Manchester, Lancashire, England
Entered: 09 January 1918, St Stanislaus College, Tullabeg, County Offaly

Left Society of Jesus: 31 July 1928 (from Clongowes - Regency)

Early education at Clongowes Wood College SJ

Born: 15 January 1831, Bray, County Wicklow
Entered: 12 January 1859, Frederick, MD, USA - Marylandiae Province (MAR)
Professed: 02 February 1869
Died: 20 September 1914, Woodstock College, MD, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

Born: 02 February 1784, Belarus
Entered: 12 August 1799, Polotsk College, Navapolatsk, Belarus (RUS)
Ordained: 1811, Polotsk College, Navapolatsk, Belarus - Russiae Province (RUS)
Professed; 15 August 1817, Clongowes Wood College SJ, County Kildare
Died 27 January 1831, Clongowes Wood College SJ, County Kildare - Galicanae Province (GALI)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1820 Came to Clongowes in December. he had been Professor of Natural Philosophy and Dogmatic Theology. He was remarkable for his “eximia, simplicitas et morum innocentia” (Hist Prov Hibern Vol ix, p 31, HIB Archives)
There is a most touching and affectionate letter written to him by Father Aloysius Landes, a Pole, dated Rome, 11 October 1829, in which he gives him news about their Province. (This is at Milltown Park)

◆ HIB Menologies SJ :
He was remarkable for his simplicity and innocence of mind. His love for the Society made him resigned to the sorrows of exile. He was a model of obedience both in word and deed, and most exact in the performance of his duties. He was very diligent in reciting the Divine Office, and, unless when prevented by sickness, never omitted to offer the Holy Sacrifice daily.

◆ James B Stephenson SJ Menologies 1973
Father Casimir Hlasko 1784-1831
At Clongowes, on the 27th January 1831, died Fr Casimir Hlasko, a Pole, a man of remarkable simplicity and innocence of mind. His love of the Society reconciled him to the sorrows of his exile.

He was a model of obedience, both in word and deed, and most exact in the performance of his duties. He was very diligent in the reciting of the Holy Office, and unless prevented by sickness, never omitted to offer the Holy Sacrifice daily.

He came to Clongowes in 1820, and remained there until his happy and holy death in 1831.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
HLASKO, CASIMIR. This Polish Professed Father, and able Professor of Natural Philosophy and Dogmatic Theology, reached Ireland in December, 1820, and gave the aid of his superior talents to the College at Clongowes, where he died on the 27th of January, 1831, aet. 49.

Christian Brothers, Belvidere House, Drumcondra, Dublin

22/12 National Circuit, Barton ACT 2600, Australia

Born: 01 January 1825, Taghmon, County Wexford
Entered: 26 October 1857, Florissant MO, USA - Missouriana Province (MIS)
Professed: 15 August 1868
Died: 15 September 1911, St Louis University, St Louis, MO, USA - Missouriana Province (MIS)

Born: 30 October 1797, Garristown, County Dublin
Entered: 10 October 1831, St Louis MO, USA - Missourian Province (MIS)
Professed: 15 August 1844
Died: 13 December 1872, Florissant, MO, USA - Missourian Province (MIS)

Born: 02 June 1924, Toureen, Ballysimon, County Limerick
Entered: 07 September 1943, St Mary's, Emo, County Laois
Ordained: 31 July 1957, Milltown Park, Dublin
Final Vows: 02 February 1961, Holy Spirit Seminary, Aberdeen, Hong Kong
Died: 26 July 1996, Caritas Christi Hospice - Australiae Province (ASL)

Part of the Newman College, Parkville, Melbourne, Australia community at the time of death

Transcribed HIB to HK : 03 December 1966; HK to ASL : 1984

by 1952 at Hong Kong - Regency
by 1965 at Rome, Italy (ROM) assisting Procurator General
by 1966 at Regis College, Willowdale (CAN S) teaching
by 1967 at Heythrop, Oxford (ANG) teaching

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Arnie Hogan received his secondary education at the Sacred Heart College, Limerick, and entered the Society in Ireland, 7 September 1943. Following his noviciate he studied arts at the National University of Ireland. After philosophy at Tullabeg, 1948-51, regency in Hong Kong, 1951-54 and theology at Milltown Park, Dublin, 1954-58, he lectured on moral theology and canon the Regional Seminary, Aberdeen, Hong Kong, 1959-60, followed by a year lecturing at Milltown Park, Dublin. While in Hong Kong he learnt Cantonese and also gave retreats.
Hogan completed graduate studies in theology (STD) at the Gregorian University, Rome. 1962-65. For the rest of his life he lectured in moral theology around the world: Regis College Willowdale, Canada, 1965-66; Heythrop College, London, 1966-68; Boston College, USA, 1968-69; Weston School of Theology (living at John Lafarge House), Cambridge, Mass, 1969-73; and St Joseph Centre. Charlestown Mass. 1973-75.
He came to Australia in 1975, was transferred to the Australian province in 1984, and lectured until his death at the Jesuit Theological College, Parkville and the Yarra Theological Union. He worked at the National Pastoral Institute in Melbourne and gave many talks to parish and school groups around the country. He warmly entered into the ecumenical environment at the United Faculty of Theology.
In community he was a breath of fresh air enthusiastic for hospitality and celebration. He was a traditional religious who loved to be generous. At the same time he was shy and insecure which led to some abrasive and complaining ways. He was easily hurt and would withdraw for a time
As a lecturer, Hogan showed warmth, humour, precision and provocation. He gave many lectures on moral questions to groups in parishes around Australia, and was much appreciated for his liberal understanding of current moral issues. He was a colourful man, full of charm and good company. He could show compassion to anyone in difficulties, and was most helpful in sharing his theological insights. He was the author of a book on moral theology and of a number of articles, which enshrined some of his wit and wisdom. His colleagues at the Melbourne College of Divinity said that they would miss “the twinkle in his eyes, his impish personality, his outstanding scholarship and Christian grace”.

◆ Fr Francis Finegan : Admissions 1859-1948 - Born diocese of Cashel
◆ Interfuse

Interfuse No 92 : August 1996

Obituary
Fr Arnold Hogan (1924-1996) - Australian Province

1924: Born in Limerick
1943: Entered the Society Arts course at National University of Ireland
1945 - 1948: Philosophy at St. Stanislaus College, Tullabeg
1948 - 1951: Regency in Hong Kong (Language Studies and teaching) at Wah Yan College
1954 - 1958: Theology at Milltown Park
31st July 1957: Ordained a Priest
1958 - 1959: Tertianship at Rathfarnham Castle
1959 - 1960: Lectured on Moral Theology and Canon Law at Regional Seminary, Aberdeen, Hong Kong.
1961 - 1962: Lectured on Moral Theology at Milltown Park, Dublin
1962 - 1965: Post graduate studies at Gregorian University, Rome
1965 - 1966: Lectured at Regis College, Willowdale, Canada
1966 - 1968: Lectured at Heythrop College, England
1968 - 1969: Lectured on Moral Theology at Jesuit Theological College, Parkville and Yarra Theological Union
1984 : Transcribed into Australian Province
26th July 1996: Died at Caritas Christi, Australia,

Michael Paul Gallagher happened to be staying in the Jesuit Theological College, Melbourne, when Fr. Arnie Hogan was closer to death than anyone realized. Michael Paul sent us the following memoir:

“Arnie seemed particularly glad to see a Jesuit from home, and in his typically blunt way did not hide the fact that death was close. The doctor had told him not to take any courses for the coming semester. He had just finished grading various essays from the previous session. ‘72 is not a bad innings’, he told me more than once. He was delighted that his book on moral theology had just sold out its first printing.

A few days before I was due to leave I asked Arnie if he would like to come out with me for a meal in his favourite Italian restaurant. At first he said he would not be up to it; then one evening he suddenly decided that we would risk it and off we went (getting a scholastic to give us a lift). Arnie was obviously well known at Cafè Roma: the Sicilian cook and his Australian wife had a great welcome for him and prepared the food just as he wanted. I think he enjoyed himself immensely, and at the end of the evening the lady of the house insisted on driving us home. She knew she might never see him there again.

A day or two later Arnie was due to go into hospital and I accompanied him. It was a somewhat large and impersonal place, and I felt for him as he went through the cold admission procedures and was brought to his ward. He had a good view of the city from his bed, When it was time for me to go, Arnie said to me (knowing that I was to return to the Gregorian for the first semester): ‘every blessing on the Eternal City’. I replied ‘the same to you Arnie, in another sense’. It was a goodbye that I recall with gratitude, as I remember all those days with him, and his tough courage and faith.
May he rest in peace”.

Born: 23 January 1831, Clonmel, Cobh, County Cork
Entered: 29 November 1847, St Acheul, Amiens, France - Franciae Province (FRA)
Ordained: 1855
Final vows: 15 August 1866
Died: 26 November 1917, St Ignatius, Lower Leeson Street, Dublin

by 1854 at Laval, France (FRA) studying Theology 2
by 1856 at St Beuno’s, Wales (ANG) studying Theology 4
by 1865 at Rome, Italy (ROM) making Tertianship

◆ HIB Menologies SJ :
“Educated at UCD; D Litt 1897; Fellow and Examiner RUI; Professor of Irish and History at UCD; RIA Council, Todd Professor of Celtic Languages, Sec for Foreign Correspondence; Governor of the High School of Irish Learning; Brehon Law Commissioner for the publication of the ancient laws and institutes of Ireland; Has written more twenty or thirty works .......” - Catholic Who’s Who and Year Book”, 1915.

On his death, the following notice was published :
Father Hogan, who passed away peacefully after an illness which, up to the last, had not impaired his mental powers, was the last link with the pioneer days of O'Donovan, O’Curry and Zeuss. He was born in Clonmel, close to Queenstown 23 January 1831. Entering the Jesuit Noviceship at St Acheul at the age of sixteen, he was Ordained nine years later, and spent long and active years in labouring, now in the pulpit and confessional, now in the classroom. He was one of the founders of the Sacred Heart College, Limerick, in 1859, remaining there until 1865.
A subsequent year in Rome contributed largely to the definite trend of Father Hogan’s mind and interests towards the study of Irish antiquities. The Irish and other archives in the Eternal City started him upon a field of enquiry where he was to prove himself a singularly diligent and competent toiler. In spite of many difficulties, including the failure of his eyesight, he pursued studies along various lines of Irish linguistics, history and archaeology, and commenced in 1880 the publication of a series of works, many of which, at least will survive as imperishable monuments of energetic and well-directed scholarship.
The list of over twenty numbers would be too long to print here - we may mention as types, the “Documenta de Sto Patricio’, the “Battle of Ros-na-Righ” and other volumes in the Todd Lecture Series. “Ibernia Ignatiana”, “Distinguished Irishmen of the 16th Century” and the great “Onomasticom Goedelicum (completed in his 77th year) - a work bearing witness to his powers of laborious and minute research.
From 1888-1908 Father Hogan filled the Chair of Irish Language and History at UCD. He was a useful and active member of the RIA, and a Commissioner for the publication of the Brehon Laws.
His many fine personal qualities, no less than his eminent merits as a scholar, gained him the esteem of a circle extending even beyond the shores of the country, for which he laboured so untiringly and unselfishly, and will cause his departure, even at the ripe old age of eighty-seven, to be sincerely mourned.”

Note from Joseph O’Malley Entry :
He made his Noviceship in France with William Kelly, and then remained there for studies with Eugene Browne and Edmund Hogan

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Hogan, Edmund Ignatius
by Eoghan Ó Raghallaigh

Hogan, Edmund Ignatius (1831–1917), priest, Irish-language scholar, and historian, was born 23 January 1831 at Belvelly, near Cobh, Co. Cork, youngest son of William Hogan, craftsman, and Mary Hogan (née Morris). Though the older members of the family were native speakers of Irish, he was brought up through English. He entered the Jesuit Order at 16, beginning his noviciate in the Jesuits' French province on 29 November 1847. He stayed there until 1854, when, having completed his first two years of theology, he transferred to St Beuno's College, Flintshire, Wales, where he was ordained on 23 September 1855, completing his fourth year of theology the following year. He took his final vows in 1866.

On his return to Ireland he began teaching at Tullabeg House, King's Co. (Offaly) (1857–8), and was transferred the following year to Clongowes Wood College, Co. Kildare. He was one of the founders in 1859 of Sacred Heart College, The Crescent, Limerick, where he stayed until 1865. That year he travelled to Rome, where he researched Irish Jesuit history. This resulted in Ibernia Ignatiana (1880). From 1873 to 1877 he was attached to the Catholic University, teaching moral theology. He served as priest and teacher in various Irish Jesuit colleges, although his teaching duties gradually decreased as he devoted himself more to scholarship. He began teaching in UCD in the 1880s and served as professor of Irish language and history there until the dissolution of the Royal University of Ireland in 1909. He was appointed examiner in Celtic by the RUI in 1888 and subsequently served as fellow in Celtic/Irish until 1909. He received a D.Litt. honoris causa from the RUI in 1897. In the RIA, to which he was elected in 1890, he was Todd professor of Celtic languages (1891–8), a member of the council (1899–1904, 1905–9), and secretary for foreign correspondence (1907–9). In addition, he was appointed a commissioner in 1894 for the publication of the ancient laws of Ireland and was a governor of the School of Irish Learning from its foundation in Dublin in 1903.

His impressive literary output in Latin, Irish, and English began in 1866 with Limerick, its history and antiquities. Other publications include Cath Ruis na Ríg for Bóinn (1892), Distinguished Irishmen of the sixteenth century (1894), History of the Irish wolf dog (1897), and A handbook of Irish idioms (1898). He spent ten years preparing his greatest, and as yet unsurpassed, work, Onomasticon Goedelicum (1910), a reference book on names of places and tribes found in Gaelic manuscripts. After its publication his sight and general health began to deteriorate and he lived a life of semi-retirement.

He died 26 November 1917 at the Jesuit House, Lower Leeson St., Dublin, and was buried in Glasnevin cemetery. Papers relating to him are housed at the Jesuit Archives, 35 Lower Leeson St., Dublin.

Royal University of Ireland Calendar, 1888–1909; Douglas Hyde, ‘A great Irish scholar’, Studies, vi (1917), 663–8; John MacErlean, ‘A bibliography of Dr Hogan, S.J.’, Studies, vi (1917), 668–71; IBL, ix (1918), 64; The Society of Jesus, A page of history: story of University College Dublin 1883–1909 (1930); Michael Tierney (ed.), Struggle with fortune (1954), 33; William Hogan, ‘Rev. Edmund Hogan S.J.: an eminent Great Island scholar’, Cork Hist. Soc. Jn., lxx (1965), 63–5; Beathaisnéis, i, iv, v

◆ James B Stephenson SJ Menologies 1973

Father Edmund Hogan 1831-1916
“At a ripe old age, loved and admired by a large circle of friends and honoured by scholars in many countries, there passed away from us the Rev Edmund Hogan SJ D Litt”. These are the opening words of an article on Edmund Hogan by the late Dr Douglas Hyde, in Studies 1917.

Edmund Hogan was born on 23rd January 1831 near the Cobh of Cork. He became a Jesuit at the age of sixteen and was ordained nine years later. He was one of the founders of the Sacred Heart College Limerick, and remained there from 1859-1865. From there he proceeded to Rome where he ransacked the Archives, and he gathered a vast amount of information relating to the history of the Society and of the Irish Church.

The fruit of his labours may be seen from a brief list of his works :
“Ibernia Ignatiana”, “Onomastican”, “Goedelicum”, a life of “Father Henry Fitzsimon SJ”, “Distinguished irishmen of the 16th Century”, “Outlines of Grammar of Old Irish”, “The Bollandists Life of St Patrick”, “Chronolofical List of the Irish Jesuits 1550-1814.
His net was wise. His studies include :
“History of the Irish Wolf-dog”, “Irish and Scottishe names of Herbs, Plants, Trees, etc”, “Physical Characteristics of the Irish People”.

He was Professor of Irish Language and Hostory at University College Dublin, a member of the Royal Irish Academy, Governor of the High School of Irish Learning, and one of the Brehon Law Commissioners for the publication of the ancient laws and institutes of Ireland.

“He had a fine presence, his head was handsome, his forehead broad, his eyes kindly, and his manner always courteous and affable. With all his great learning, he was charmingly simple, and he delighted in anecdotes about people he had met and known”.

He died at Leeson Street on November 26th 1916. It was of him that Fr Henry Brown made a famous remark at recreation after his funeral “Well, I’m sure Fr Hogan will take what is coming to him like a man”.

◆ The Clongownian, 1918

Obituary
Father Edmund Hogan SJ
By Richard Ingham (Giving incidentally a glimpse of Clongowes in the Sixties)
My recollection of Father Edmund Hogan goes back to the year 1865-6, when he came to Clongowes to teach a class of philosophy. consisting of four students, James Galavan of Waterford, James Doyle of Wexford, Myles McSwiney of Dublin, and Stephen Boisson a Frenchman. These were high and mighty gentlemen, from the schoolboy's point of view, not mixing with the ordinary students and seldom seen by them except at a distance in Chapel, where they occupied one of the Community tribunes.

The professor of philosophy, then a fairly tall man, dark haired, and with an alert soldierly carriage, and a most genial and prepossessing appearance, we admired from a distance, but we had no acquaintance with him. In the next year, 1867-8, Father Hogan taught the class of 1st of Grammar, of which I was a member. Feeling deeply the loss of Father Stanley Mathews, of the family of Mount Hanover, Drogheda, one of the most fascinating men I ever met, always in college and in after life the best and truest of friends, the welcome extended to Father Hogan was, I fear, not warm.

After a little, his kindly, genial temperament won our regard and respect, and we pulled along evenly and well.

In those days the relation of master and pupils was intimate and very personal. In nearly all the subjects of their course the master was their sole teacher, and he was their guide, philosopher, and friend, and from the affection born in the classroom of times grew a strong, loving friendship, a help and stay to the pupil in all the joys and sorrows of his after life. Thank God, I have precious memories, alas, only memories, of many.

The present system in our colleges, I fear, is not calculated to foster such old world sentiments.

Long ago it was the custom for the master to bring his boys out to walk on playdays and half holidays, if they so wished, but the boys had to go to the castle and ask him.

Father Hogan was ever a great student, and in my days under him, all his spare time, and indeed all his waking thoughts, were devoted, we boys understood, to the preparation of a grammar, I daresay a Gaelic one, that was to throw into the shade all grammars hitherto in use. We sometimes found it difficult to catch our hare when he was wanted for a run, but when once caught, he gave us good sport, and was the most amiable and best of leaders. On one occasion we went to Maynooth, and after seeing the College, had a grand lunch of beefsteaks and pies in the hotel, over which Father Hogan presided, and we toasted the President in ginger beer.

It must have been trying to a man of his habits and tastes to have to run about the country roads with a pack of raw lads who took not the slightest interest in the studies or pursuits he most cared for. Never once, during the whole time he was our master, did I see Father Hogan show the least touch of annoyance, or shall I call it low spirits, on those occasions.

In 1868-9 Father Hogan was again our master in the class of poetry, of which Stephen Brown, now the Crown Solicitor of Kildare, was easily and worthily the Imperator primus. In this year our class acquired musical celebrity. Every day at the end of the after noon class our master, closing his desk, stood up and said, “Now, boys, a little French pronunciation”, and all standing, some in tune and some far from it, sang two verses of a hymn to our Blessed Lady, called “Reine des Cieux”. Never before, nor I suppose since, has choral music waked the corridors of Clongowes during class hours.

Father Hogan was singularly painstaking and patient in his efforts for our improvement, and always anxious that his class should make a decent appearance on all public occasions. As instances of the trouble he gave himself in these matters, I may mention the following. Twice he distinguished me, to my great annoyance, by selecting me to read the essay written by him at the academical exercises in July, 1868, and again as the reciter of the English poem in July, 1869. Curiously, the latter, called “A War Mirage on the Rhine”, was a vivid picture of the war that broke out the following year, 1870. Day after day alterations were made in that poem, until my small stock of patience being exhausted, I bluntly said I would learn no more new lines. My ill-temper was met with a genial smile, but the verses still grew. To practise' me in the required strength of pronunciation, I was brought to the big field beyond the pleasure ground, where, standing at one end and Father Hogan at the other, my success or failure depended, without regard to wind or distance, on Father Hogan's hearing me distinctly. I used to have a rough throat after these performances. To all of us, notwithstanding our shortcomings, Father Hogan was ever cheerful, kind, and singularly amiable, and at the end of the two years his class parted from him with the most kindly feelings, which lasted with the survivors to his death.

These thoughts were in my mind as I prayed beside the coffin, and looked upon the face of my dear old master for the last time. I seemed to hear again the voice coming to me across the big field, “Speak louder, I can't hear you”, or again calling on his class of Poetry to sing their evening hymn.

Richard Ingham

-oOo-

For Father Hogan's subsequent career as Irish historian, archæologist, and linguist, we must refer our readers to a sketch of him which appeared in “Studies” of last December under the heading “A Great Irish Scholar”. It is from the pen of Dr Douglas Hyde, joint founder and first president of the Gaelic League, and is a worthy tribute to his work, It is followed by a list of no fewer than thirty-eight publications by Father Hogan, Included in this list, which fittingly ends with his masterpiece, the “Onomasticon Gadelicum”, completed at the age of seventy-nine, appear four items which are the fruit of his connection with Clongowes. It was from a MS. preserved in Clongowes that he published for the first time in a large quarto volume of nearly four hundred pages, the “Description of Ireland and the State thereof as it is at this present in Anno 1598”. From another MS preserved in Clongowes he published in the “Irish Ecclesiastical Records” : “Hayne's Observation on the State of Ireland in 1600”. Then there is “The History of the Warr of Ireland (from 1641 to 1653)”, by a British Officer of the regiment of Sir John Clotworthy. This from a third Clongowes MS was published by Father Hogan in 1873, in a little volume of one hundred and sixty pages. Lastly, he published comparatively recently from yet another MS preserved in our Museum, “The Jacobite War 1688-1691”, by Colonel Charles O'Kelly.

Father Hogan died at 35 Lower Leeson St., Dublin, on 26th November, 1917. RIP

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959
Bonum Certamen ... A Biographical Index of Former Members of the Limerick Jesuit Community

Father Edmund Hogan (1831-1917)

A native of Cobh, the eminent Gaelic scholar and historian, was one of the pioneers in the foundation of Sacred Heart College. He entered the Society in 1847; and it is clear that his superiors expected great things of him from the fact that his period of formation was so shortened that he was only twenty-eight years of age when he arrived as a priest in Limerick in 1859. He was appointed minister of the house in 1861 and was in charge of the boys' choir. He remained in the Crescent until 1864. The following years were devoted to research work amongst medieval Irish MSS. For a time he worked with the Bollandists in Belgium on the Lives of the Irish Saints. He returned to the Crescent in 1884 on the teaching staff but remained only one year. The following year at Clongowes saw the end of his career as master. After a short period in Tullabeg, where his sole work was study, he became lecturer in Celtic studies at University College, Dublin and retained that post until the National University replaced the Royal University of Ireland. He remained in the Leeson St community for the rest of his days. Limerick is proud of its associations with Father Hogan's great predecessor in the chair of Celtic Studies, Eugene O'Curry, whose business here was that of time keeper for the building of Sarsfield Bridge. The city may also be proud of its association with Edmund Hogan whose business here was the humble task of educating Limerick schoolboys.

Born: 26 April 1903, Lion Mount, O’Connell Avenue, Limerick / Greenpark Villas, Limerick City, County Limerick
Entered: 31 August 1920, St Stanislaus College, Tullabeg, County Offaly
Ordained: 24 June 1937, Milltown Park, Dublin
Final Vows: 15 August 1940
Died: 15 September 1986, Caritas Christi Hospice, Melbourne, Australia - Australiae Province (ASL)

Part of the Campion College, Kew, Melbourne, Australia community at the time of death

Transcribed HIB to ASL 05 April 1931

Father Provincial of the Australian Province 1956 - 1961

Father was employed by J&G Boyd, William Street Limerick, and his parents currently reside at Greenpark Villas, Limerick City, County Limerick.

Eldest of three boys and one girl

Educated at St Philomena’s College and Crescent College SJ

Studied for BA 1st Class Hons at UCD

by 1927 at Rome Italy (ROM) studying at Gregorian
by 1930 third wave Hong Kong Missioners - Regency
by 1933 at St Aloysius Sydney (ASL) health
by 1939 at St Beuno’s Wales (ANG) making Tertianship

by 1927 at Rome Italy (ROM) studying
by 1930 third wave Hong Kong Missioners - Regency
by 1933 at St Aloysius Sydney (ASL) health
by 1939 at St Beuno’s Wales (ANG) making Tertianship

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Though he was christened Jeremiah, his name for the province was always the more cheerful form - Dermot. His life in Australia was remarkable for its unspectacular achievement, and the disability under which he had laboured in his early years in the Society through ill health, and again in his last years.
“Chugger” was the nickname given to him by his seminary students and it summed up his progress through life. He chugged along the golf course and he chugged along through his daily grind of work. He had no speed, resembling more the tortoise than the hare, but he always arrived with little excitement or incident along the way. If he were to be assigned a motto it might well have been: “I'd be slow”, a rather unnecessary announcement that was so often on his lips.
He was educated by the Christian Brothers and by the Jesuits at The Crescent, and entered the Society, 31 August 1920. He studied philosophy in Rome, and so qualified for a PhD under the old system, and studied Latin and Irish at the National University, Dublin.
He was the first scholastic of the Irish province to be assigned to its newly founded Hong Kong Mission. He was sent to Shiuhing, West River, China, in the years 1928-30, mainly for
language studies. It was there that tuberculosis erupted and he was sent to Australia, the favourite tuberculosis repository of the Irish province. This was a condition, which, like the English convict system in its sphere, gave the Australian province some of its greater men who otherwise might never have reached Australia. Hogan was hospitalised for a year in the Blue Mountains and cared for his health at Sevenhill, 1930-34.
When he was deemed well enough, he returned to Ireland for theology and ordination, and after tertianship at St Beuno's in Wales, returned to Australia in 1940. His main work was teaching moral theology and canon law at Canisius College, Pymble, becoming rector in 1942. His presence there was strength during a blustery time under the rectorship of the brilliant William Keane.
While rector, he continued courses in moral theology and canon law unaided, and lectured also pastoral theology, liturgy and oriental questions, and at the same time was prefect of studies.
Weekly he went to the diocesan seminary St Patrick's College, Manly, as confessor and counsellor. As this was his villa day, he played a round of golf and spent the rest of the time discussing moral questions and canon law with the rector of the seminary, Monsignor John Nevin, a man not unlike himself in many ways who sipped at problems in these areas as if they were liqueur.
In 1954 Cardinal Gilroy asked Hogan to evaluate the seminary system and report to him. Hogan suggested that the products of the Manly seminary were generally considered zealous and well equipped for their work. However, he advised that the cardinal should consult the consumers, as he detected that criticism of the seminary was widespread. There is no evidence that Hogan’s recommendations were followed, but, soon after receiving Hogan's report, the cardinal appointed Archbishop James Carroll to inquire into the seminaries at Manly and Springwood.
During these years Hogan was director of retreats in eastern Australia. This involved him in a great deal of correspondence, trying to answer the very many requests for retreat directors in a province where every priest was permanently engaged in some regular work. He used to say that every retreat required a minimum of five letters. He was constantly consulted on matters of moral theology and canon law or government, yet, with all this, he was never flustered. All these things were accomplished with a minimum of fuss, expeditiously but unhurried, evenly and competently. He gave many retreats himself.
In 1953 he was appointed tertian instructor and resumed his acquaintance with Sevenhill. He returned to Cassius College as vice-rector and to his old work. In 1956 he attended the tertian instructors' conference in Rome. While he was there he was informed of his appointment as provincial.
Although his appointment marked a calm after an exciting period, it was not one of provincial inactivity. Much needed building programmes were undertaken in the schools and recently undertaken works, especially in the university colleges of Hobart, Brisbane and Perth, were consolidated. In the administration of the province, there was no secretary, only the socius, James Dynon, who ran the provincial office, and this was at the time when the numbers of the province had reached a maximum of 363 members in 1962. He also was expected to accommodate himself to the arrival of a visitor, John McMahon, in 1962. Retrenchment was a word mentioned about the needs of the province. Hogan believed that biding time was the better path. The visitor had other ideas.
In preparation for the Second Vatican Council, Hogan, as provincial, was consulted by the current apostolic delegate, Archbishop Romolo Carboni, on matters raised by the preparatory commission. He made three major suggestions : the completion of the constitution on the magisterium of the Church commenced at Vatican l, the development of dogma, and the Blessed Virgin as Co-redemptrix. He also advocated reform of canon law, suggesting that many canons were out of date, such as the restrictions of hearing women's confessions, many censures, and the law on prohibited books and the Index. On practical questions, Hogan advocated a higher place for Scripture in ecclesiastical courses, and noted that the laws on the age of receiving confirmation and on servile works were largely neglected and therefore defunct. He was also interested in liturgical reform such as the use of the vernacular, the ordination of permanent deacons, and the abolition of the Eucharistic fast. Carboni incorporated most of these suggestions into his own submission to the commission. In making these suggestions, Hogan showed that he was wisely aware of outdated legalism in the Church.
In 1962 he succeeded the new provincial as rector of St Thomas More College, Perth, until the end of the year when he returned to moral theology at Pymble. When the theologate was transferred to Parkville, Vic., he professed also at the diocesan seminary at Glen Waverley and later at Clayton until 1972. He attended the 30th General Congregation as provincial in 1957 and was elected as delegate to the 31st General Congregation in 1965.
It was in 1972 that he suffered a massive cerebral hemorrhage from which it could hardly be expected that anyone would recover but he did recover sufficiently to hold his place on the status as professing moral theology as a member of the sub-community of Jesuit Theological College stationed at Clayton. He resided, however, with the Sisters of Mercy at Rosanna and acted as their chaplain until 1982.
During this time he continued his work advising the Sisters of Mercy in the long, drawn out work of their unions, federations and amalgamations and their renewal. This had been a traditional Jesuit commitment reaching back to the time of John Ryan, superior of the mission in the early part of the century.
Hogan was a man of the law; a wise man and a good man. He did not use his knowledge to bind but to loose. He was always practical and pastoral in the application of principles. He used his knowledge of law to liberate people, especially in times that were highly structured and legal. He was a teacher of priests and a guide to religious.

◆ Irish Province News

Irish Province News 62nd Year No 1 1987

Obituary

Fr Dermot Hogan (1903-1920-1986) (Australia)

The following curriculum vitae, as far as Fr Dermot's Australian years are concerned, is tentative and based on the obituary notice below, which is taken from the Australian province's Jesuit life, no. 22 (Xaviermas, 1986);
26th April 1903: born in Limerick, 1912-20 schooled at Crescent College. 31st August 1920: entered SJ. 1920-22 Tullabeg, noviciate. 1922-25 Rathfarnham, juniorate: BA course at UCD. 1925-28 Rome, philosophy.
1928-31 China (Hong kong Mission); learning Cantonese and teaching English at the Catholic Mission, Shiuhing, West river, where he contracted tuberculosis.
1932-34 Australia: convalescence at Wentworth falls (Blue mountains) and Sevenhill, SA.
1934-38 Ireland: Milltown Park, theology (24th June 1937: ordained priest). 1938-39 St Beuno's (Wales), tertianship.
1940-86 Australia:
1940 St Patrick's College, East Melbourne. 1941-53 Canisius College, Pymble, Sydney, lecturing in moral theology and canon law; rector for six years; also director of retreats for eastern Australia.
1953-56 Tertian instructor (Sevenhill and Canisius College).
1956-61 Provincial. 1962 St Thomas More College, Perth: rector
1962-81 lecturing in moral theology and canon law at Pymble ('62-?7) and Glen Waverley seminary (Melbourne area), Parkville and Clayton.
1972-82 After his cerebral haemorrhage, resident chaplain at Rosanna home (Sisters of Mercy). 1983-86 Caritas Christi hospice (Sisters of Charity). 15th September 1986: died.

Though he was christened Jeremiah, except for official documents, his name or us was always the more cheerful Dermot. His life in Australia was remarkable for its unspectacular achievements and the disability under which he had laboured in his early years through ill health, and again in his last years.
“Chugger” was the nickname given to him by his seminary students and it summed up his progress through life. He chugged along the golf course and he chugged along through his daily grind of work. He had no speed, resembling more the tortoise than the hare, but he always arrived and with little excitement or incident along the way. If he were to a motto it might well have been: "I'd be slow, a rather unnecessary announcement that was so often on his lips.
He was born in Limerick, the son of a pharmacist whose other son continued in the business. He went to the Jesuit school there, then known as “The Crescent'. From there he entered the Society and followed the normal course of studies which included graduating in Arts from the National University. It would interesting to have a copy of his English thesis which was on the “Catholic religion evidenced in the plays of William Shakespeare”. It would have been well-researched and free from any unnecessary decoration. He was then sent to the Gregorian University in Rome to study philosophy. He just managed to graduate under the old scheme which entitled him to his PhD which was conferred on application much later. He was the first scholastic of the Irish Province to be assigned to its newly founded Hong Kong Mission. He appears to have done some teaching, as he appears as “Doc. an, 4” in his first Australian status at St Patrick's College (but, as has been stated in another place, (nothing can lie like a catalogus!). He was assigned to Shiu Hing, West River, China, in the years 1928-30, mainly for language studies.
It was there that tuberculosis erupted and he was sent to Australia, the favourite TB repository of the Irish Province; a condition which, like the in the English convict system, gave us some of our greatest men who otherwise might never have reached Australia. These were the days before antibiotics when there were TB sanatoria through out the land, in places deemed to be dry and healthy. Dermot spent a year in one, at Wentworth falls in the Blue mountains, gravely ill and suffering frequent haemorrhages. The specialist physician attending him said that the only thing that saved him was his placid temperament.
This reflects something of his character and his spirituality. The Irish scholastics who came from Hong Kong to study theology at Pymble were in admiration of his even-tempered control. They had known him in his earlier years as very impatient and hot tempered; but there could be no place in a mission for Chinese for anyone who “lose face” when confronted with would be annoying people or circumstances! Dermot had mastered this tendency to a remarkable degree, though the determination remained and only very seldom did a seemingly dead ember give a little glow of fire. From Wentworth falls, like Arthur Booler, he was given the Sevenhill's treatment for a year. From all his accounts of this experience it called for all his calm and wry acceptance of other people's idiosyncrasies. In 1934 he was well enough to return to Ireland for theology and ordination and after tertianship at St Beuno's in Wales, he volunteered to come to Australia in 1940. After a year at St Patrick's he was assigned to profess moral theology and never our improvised Theologate which, owing to war conditions cutting us off from Europe, had been set up at Canisius College. He was to spend twelve years there, six of them as rector.
His presence there was a strength in itself during a time of what could not be described as anything less than blustery weather under the rectorship of William Keane.
It was his good fortune to come to positions of authority like a calm after periods of more interesting weather. When he became Provincial it was after the long term of Austin Kelly, a great man impelled by optimism and consequently given to overextending our manpower capacity and with a habit of intrusive government. It was not only TB that became quiescent as a result of his placidity. We all relished the influence of his calm.
His workload as rector was incredible. Continuing his courses in moral theology and canon law, unaided, he lectured also in pastoral theology, liturgy and oriental questions, and acted also at the as prefect of studies. Weekly he went to diocesan seminary St Patrick's as confessor and counsellor and as this was his weekly villa-day, he spent the rest of the time discussing moral questions and canon law with the rector of the seminary, Monsignor John Nevin, a man not unlike himself in many ways, who sipped at problems in these areas as if they were liqueur.
During these years Dermot was director of retreats responsible for Eastern Australia. This involved him in a great deal of correspondence, trying to answer the very many requests for retreat directors in a province where every priest was permanently engaged in some regular work. He used to say that every retreat required a minimum of five letters. He was constantly consulted on matters of moral theology and canon law or government, yet, with all this, he was never flustered or hurried. All these things were accomplished with a minimum of fuss, expeditiously but unhurried, evenly and competently. He gave many retreats himself.
In 1953 he was appointed tertian instructor and resumed his acquaintanceship with Sevenhill. He returned to Canisius College as vice-rector and to the his old work. In 1956 he attended the brilliant Tertian Instructors' Conference in Rome. While he was there he was informed of his appointment as Provincial. Although his appointment marked a calm after an exciting period, it was not one of Provincial inactivity. Much needed building programmes were undertaken in the schools and recently undertaken works, especially in the University Colleges of Hobart, Brisbane and Perth, were consolidated. In 1962 he succeeded the new Provincial as rector of St Thomas More College, Perth, until the end of the year, when he returned to his chair of moral theology at Pymble. When the theologate was transferred to Parkville, he professed at Glen Waverley and the diocesan seminary, later at Clayton until 1972. He attended the 30th General Congregation as Provincial in 1957 and was elected as delegate to the 31st General Congregation in 1965. It was in 1972 that he suffered a massive cerebral haemorrhage from which it could hardly be expected of anyone to recover, but under the expert surgery of Mr Frank Morgan (brother of Frs Pat and Dick and Bishop Alo) he not only recovered, but sufficiently to hold his place on the status as professing moral theology as a member of the sub community of Jesuit Theological College stationed at Clayton, though he resided with the Sisters of Mercy at Rosanna and acted as their chaplain until 1982.
During this time he continued his work advising the Sisters of Mercy in the long-drawn-out work of their unions, federations and amalgamations and renewal. This had been a long Jesuit commitment reaching back to the time of Fr John Ryan, who was Superior of the Australian Mission in the early part of this century, and who was humorously referred to as “Father John of the Amalgamation”!
At the Funeral Mass in the Church of Immaculate Conception, Hawthorn, Fr Bill Daniel preached a fitting tribute to him:
“This is the second time in a little over a week that the Jesuits of Melbourne and their friends have gathered to bid farewell and to commend to the goodness of God one of their most notable brethren. Last week it was Fr Henry Johnston; today it is Fr Hogan, Jeremiah if you were being formal, Dermot to his family and friends. Both surpassed the biblical three score years and ten - Dermot not so magnificently as Henry, but still by a very respectable thirteen years.
The life's work of both men lay in the same area - the formation of priests - but both exercised an apostolate of considerable influence outside their seminaries. Both are revered as magnificent gifts of the Irish Province of Society of Jesus to the Australian Church. In addition to this, Australian Jesuits owe a very special debt to Dermot as a former Provincial of the Order in Australia”.
Dermot was a man of the law. During World War II it became necessary for the Australian Province of the Society of Jesus to set up its own theological training for its students. Previously they had been sent to Ireland or other parts in of Europe. (There is loss and gain in all these things, of course. I don't suppose anyone would dream of disbanding our theological college now, when we think of the contribution it makes to the Church in these parts beyond its own walls. But the older members of our Province, who studied overseas, certainly brought an extra dimension of their thought and culture back with them.) In the first year of theology at Pymble, in 1941, Dermot found himself appointed to teach moral theology and canon law. He had, in later years, a great faith in what he called the ordinary training of the Society. I remember asking him, in my last year of university studies (he was Provincial at the time), whether he had any plans for my later work so that I might direct my studies towards that end. If he did have any such plans he did not say so, but told me that I should be content to get the ordinary training of the Society. None of this specialization from cradle to grave for him! , The ordinary training had stood him in good stead. With no postgraduate studies at all he entered on not one speciality but two - moral theology and canon law. How he did it I do not know. No doubt both disciplines were more manageable in those days. You worked your way through the two Latin volumes of moral theology, and through selected parts of the Code of Canon Law. but it was no mean feat. I doubt if the religious congregations whom he helped in later years with their chapters have the realized that in canon law he was a self made man; nor perhaps those hundreds of students for the priesthood whom he trained over the years in moral theology and the hearing of confessions. He was, as I said, a man of the law; but he was a wise man and a good man. He did not use his knowledge to bind but to loose. It was typical that his teaching of moral theology culminated instructing future priests in the ministry of the sacrament of penance, with its pastoral bent and its message of mercy, and he continued this work for some years after he had had to retire from the teaching of regular courses.
In canon law, too, I had the impression that he was happiest when he could use it to liberate people from the knots they were tying around themselves. He would come home bemused at times from a chapter of women religious, with all those debates in the '60s about the length of habits, or whether the material used could be sheer or not. But I had the impression, too, that he was intent on helping them to formulate structures which were humane and which would work. This is not the place to document his work with religious women, but it was a very important part of his life's work.
"The life and death of each of us has its influence on others', says St Paul. The life of a teacher has its influence on his students, and through them on a wider world. But it is a hidden influence for the most part. The teacher prepares others for life; the students must live it. How much more true is that of a Provincial. His is a life that no one who had the slightest acquaintance with it, and was of sound mind, could ever aspire to. He is, as the Pope calls himself, a servant of the servants of God. And we are not always very kind to our servants. That is human nature.
I would have to admit that Dermot was spared some of the tribulations of a Provincial in the post-Vatican II era The period from 1956 to 1962 was one of relative calm, that calm that comes before the storm. There were theological stirrings in Europe, but in Australia we had the faith, and we had Pius XII, plus a glimpse of John XXIII, and Europe was a long way away.
His provincialate was a period of consolidation. His predecessor, Fr Austin Kelly, had been a man of vision and enterprise, but he had left the Australian Province over-extended. During his provincialate we had embarked on the Indian mission, we had opened a new school, had undertaken the care of three new university colleges, and had founded the Institute of Social Order; and in those nine years the number of priests in the Province had risen by only ten. In those same years the number of those in training for the priesthood had risen from about 80 to 140.
It was a situation of great promise; but promises are not always kept. One did not need to be a professor of moral theology to realise this, but it helped. So Dermot set a course of consolidation during his provincialate. We cannot list his achievements in terms of new foundations. His task was to look after his men. By the end of his term there were twenty more priests on the books than there were at the beginning, but even these were scarcely adequate to the tasks in hand.
He saw the problem. Perhaps he could have been more energetic in dealing with it, by retrenchment rather than by biding his time. But that is more easily said than done. A Visitor sent from Rome towards the end of Dermot's term of office tried it but failed. I think Dermot knew his men better than the Visitor did. He was a wise man and you could trust him - that is the epitaph I would write on his provincialate, and indeed on the whole of his life.
In 1962, after his term as Provincial, he returned easily and contentedly to his teaching of moral theology, dividing his time between our house of studies at Pymble in Sydney and the seminary at Glen Waverley. In 1967 he left his beloved Pymble, handing over with typical graciousness to a younger man whom he himself had sent to study moral theology. From then on his main work was with the seminary.
I shall not go into detail over his later years. He was at the point of death from a massive cerebral haemorrhage in October 1972. A wonderful piece of surgery by his good friend and golfing companion, Mr Frank Morgan, set him on the road to recovery. He never played golf again, but he made a home and a new life for himself with the Sisters of Mercy at Rosanna as a resident chaplain. I could never adequately praise their goodness to him in the ten years he spent with them. They would probably insist that the advantage was mutual; but I know to which side the balance is tilted.
When his condition became too frail for him to continue in his quarters at Rosanna, the Sisters of Charity came to his aid, and for the last three years they gave him that beautiful care for which Caritas Christi is renowned. To both these congregations of Sisters I can only say our humble thanks. How can you sum up the life and work of a man like Dermot Hogan - priest and shaper of priests, religious and guide of religious, wise and teacher of wisdom, good friend to so many? Twice at death's door - once as a young man from tuberculosis, once in his seventieth year from his stroke - he was a lover of life, which he lived in his calm way to the full, for he had the gift of peace. He is an inspiration to us all. His life was one of service, whether he was in authority or happily in the ranks. Those hundreds of people he served will praise God for the life of this good man, and commend him in their prayers to the love of his merciful Lord.'
We had some doubt, about Dermot Hogan's Arts Course. As we have no curricula vitae as to that part of their vita which members of the Province spent elsewhere before joining our Province, our researches are largely guesswork as to that part of their life. Fr Austin Ryan, whose memory is good, tells us that Dermot majored in Latin and Irish. Since Dermot told me of the thesis he presented, and which is refer- red to in his obituary, I made perhaps an illatio illicita assuming that his course was English. Austin, with his usual eirenism said, ‘Perhaps he wrote it in Irish’!”