Greater Manchester

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Greater Manchester

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Greater Manchester

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Greater Manchester

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Greater Manchester

33 Name results for Greater Manchester

Addis, Bernard, 1791-1879, Jesuit priest

  • IE IJA J/2281
  • Person
  • 28 September 1791-06 October 1879

Born: 28 September 1791, London, England
Entered: 07 October 1814, Hodder, England - Angliae Province (ANG)
Ordained: 01 July 1822, St Patrick’s College, Maynooth
Died: 06 October 1879, Manresa, Roehampton, England - Angliae Province (ANG)

Ordained at St Patrick’s College Maynooth, on a Saturday within the octave of Pentecost 1822, having studied Theology at Clongowes

Bridge, James, 1871-1940, Jesuit priest

  • IE IJA J/954
  • Person
  • 03 April 1871-11 January 1940

Born: 03 April 1871, Wigan, Lancashire, England
Entered: 07 September 1888, Roehampton London - Angliae Province (ANG)
Ordained: 1906
Professed: 02 February 1909
Died: 11 January 1940, St Beuno’s, St Asaph, Wales - Angliae Province (ANG)

by 1925 came to Tullabeg (HIB) Tertian Instructor 1924-1928

◆ Irish Province News

Irish Province News 15th Year No 2 1940
Obituary :
Father James Bridge

Fr James Bridge, Instructor of Tertians at Tullabeg, 1924-1927, and at St. Beuno's, 1927-1930, was found dead on the morning of Thursday, January 11th. He had retired to St Beuno's in October, suffering from heart attacks, and for some time had been unable to say Mass. He was buried at Pantasaph, on Monday, January 15th. R.I.P

Brigham, Henry, 1796-1881, Jesuit priest

  • IE IJA J/1538
  • Person
  • 23 June 1796-26 May 1881

Born: 23 June 1796, Manchester, England
Entered: 07 September 1813, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: 01 June 1822, St Patrick's College, Maynooth, County Kildare
Final Vows: 15 August 1837
Died: 26 May 1881, St Stanislaus College, Beaumont, Berkshire, England - Angliae Province (ANG)

in Clongowes 1818/9 - Theol 2

Felix Henry Brigham
Ordained at St Patrick’s College Maynooth, on a Saturday within the octave of Pentecost 1822, having studied Theology at Clongowes

Corcoran, Patrick, 1822-1905, Jesuit priest

  • IE IJA J/571
  • Person
  • 16 December 1822-23 February 1905

Born: 16 December 1822, Tuam, County Galway
Entered: 07 January 1862, Milltown Park, Dublin
Ordained: - pre Entry
Professed: 15 August 1873
Died: 23 February 1905, Milltown Park, Dublin

by 1864 at St Beuno’s Wales (ANG) studying Theology 4
by 1875 at Holy Name Manchester - St Helens (ANG) working
by 1877 at Saint Francis Xavier Liverpool (ANG) working

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Educated at Maynooth for the Tuam Diocese, where he was administrator of the Cathedral before Ent.

He was sent to Galway and Limerick as Operarius, and also to Clongowes as Spiritual Father and Procurator. He spent time at Mungret as well as Spiritual Father.
He was for a while on the Missionary Band under Robert Haly with Thomas Molloy and William Fortescue as fellow Missioners. He also worked on the ANG Mission at Liverpool and other places in Lancashire.
In his last year he was at Milltown, where he died after a short illness 25 February 1905
He was a good Theologian, spoke Irish, a zealous worker and a kind and friendly man.

Daly, Francis H, 1848-1907, Jesuit priest

  • IE IJA J/112
  • Person
  • 15 July 1848-19 October 1907

Born: 15 July 1848, Dalysgrove, County Galway
Entered: 12 November 1870, Milltown Park, Dublin
Ordained: 1886
Final vows: 03 February 1890
Died: 19 October 1907, St Mary’s, Rhyl, Wales

Part of St Francis Xavier's, Upper Gardiner Street, Dublin at time of his death.

Youngest brother of Hubert - RIP 1918; Oliver - RIP 1916; James - RIP 1930 Oliver was the first of the Daly brothers to Enter.

Early education at Clongowes Wood College SJ

by 1873 at St Beuno’s, Wales (ANG) studying
by 1874 at Roehampton, London (ANG) studying
by 1875 at Laval, France (FRA) studying
by 1877 at Poitiers, France (FRA) Regency
by 1884 at St Aloysius, Jersey, Channel Islands (FRA) studying
by 1886 at St Aloysius, Jersey, Channel Islands (FRA) studying
by 1902 at Holy Name, Manchester (ANG) Missions

◆ HIB Menologies SJ :
Third brother of Hubert - RIP 1918; Oliver - RIP 1916; James - RIP 1930 Oliver was the first of the Daly brothers to Enter. They were a very old Catholic family who resided in the Elphin Diocese. Oliver joined earlier than the others in Rome and was allotted to the Irish Province.

After First Vows he studied Philosophy in France and Theology in jersey.
He taught for many years at Belvedere, Clongowes, and Mungret.
He also served on the Mission Staff in Ireland for a short time, and then he went to Manchester as a Missioner.
He received permission to go to Rhyl for a rest, had a stroke there and never recovered consciousness.
Some Fathers from St Beuno’s assisted at the requiem Mass in St Mary’s Rhyl. He was then buried at Pantasaph, North Wales.

Appreciation by Vincent Naish preached at the Church of the Holy Name Manchester :
“...it is my duty, my dear brethren, to ask your prayers on behalf of the soul of my dear old friend and fellow-worker, Francis Daly. It so happens that it is given to me, by chance, to say a few words in support of my plea. I have had the privilege and pleasure of knowing Father Daly well. Forty three years ago we were boys together at school, and during those years of unbroken friendship I never knew a soul more full of zeal for God’s glory, more possessed with simple faith, and more devoted, in his own sweet way, to the Sacred Heart of Jesus and His Blessed Mother.
Of the family - a grand old Irish Catholic family - five were boys and three girls; he was the youngest of the boys, who became members of the Society of Jesus, of whom all the three elder survive him. One sister joined a religious Order. That family was known throughout the length and breadth of Ireland for its spotless life and perfect devotion, which seemed to unite all the members in the beauty and piety of the family life. There was a family private chapel in the house, and father, mother, boys and girls all joined together each day at God’s altar.”
He continues saying that the four brothers worked in different parts of the world - in Ireland, England, Scotland and Australia. They in the Holy Name Parish who knew of the devotion and zeal of Father Daly were fortunate, because to very few men was it granted in their time to know a more hard-working Priest, devoted to the spiritual welfare of Catholics in this country of Ireland. Hundreds of hopeless fallen cases of human nature he was ever eager to attend to, and by the very simplicity of his faith, and his transparent earnest manner, he often succeeded where others were afraid or shrank from.
He then asked that as many as possible would attend the requiem Mass the following day, and to offer their Communion for the good, holy, zealous Priest who had gone to his reward. At the end of Mass the organist played the “Dead March” from Saul, and the people stood.

◆ James B Stephenson SJ Menologies 1973

Father Francis Daly 1848-1907
Fr Francis Daly, who died at Rhyl North Wales on October 19th 1907, was the author of “The Child of Mary before Jesus Abandoned in the Tabernacle”. In 1953, this book had entered on its 38th edition, enjoys to this day a steady sale of 582,000 copies. He was on the staff of Mungret College when he compiled this prayer book. At his request, the profits accruing were expended on the furnishing and establishment of the sacristy of the Boy’s Chapel.

Francis was the youngest of five sons, four of whom became Jesuits, the others being Oliver, James and Hubert. Born in Ahascragh County Galway in 1848, he entered the Society at Milltown Park in 1870.

He taught for many years in Belvedere, Clongowes and Mungret. After some years on the Mission Staff he went to Manchester as a missionary.

While resting at Rhyl in 1907 he had an apoplectic stroke, cause by over exertion in his labours, from which he never recovered. He is buried at Pantasaph, North Wales.

Daly, Hubert, 1842-1918, Jesuit priest

  • IE IJA J/114
  • Person
  • 16 November 1842-02 February 1918

Born: 16 November 1842, Ahascragh, County Galway
Entered: 13 June 1862, Milltown Park, Dublin / Rome, Italy
Ordained: 1873
Final vows: 02 February 1880
Died: 02 February 1918, St Aloysius, Sevenhill, Adelaide, Australia

Eldest brother of Oliver - RIP 1916; James - RIP 1930; Francis H - RIP 1907. Oliver was the first of the Daly brothers to Enter.

by 1865 at Roehampton London (ANG) studying
by 1867 at Leuven Belgium (BELG) studying
by 1868 at St Joseph’s Glasgow Scotland (ANG) Regency
by 1871 at St Beuno’s Wales (ANG) studying
by 1872 at Roehampton London (ANG) Studying
by 1873 at St Beuno’s Wales (ANG) studying
by 1875 at St Wilfred’s Preston and Clitheroe (ANG) working
by 1876 at Glasgow Scotland (ANG) working
by 1877 at Holy Name Manchester - Bedford, Leigh (ANG) studying
by 1878 at Paray-le-Monial France (LUGD) making Tertianship
Early Australian Missioner 1879

◆ HIB Menologies SJ :
Eldest brother of Oliver - RIP 1916; James - RIP 1930; Francis H - RIP 1907. Oliver was the first of the Daly brothers to Enter. They were a very old Catholic family who resided in the Elphin Diocese. Oliver joined earlier than the others in Rome and was allotted to the Irish Province.

After his Noviceship he studied Rhetoric at Roehampton, and then sent for Regency to Clongowes teaching.
1866 He was sent to Louvain for Philosophy.
1868 He was back at Clongowes teaching, and then in 1869 a Prefect at Tullabeg.
1871 He was sent for Theology to St Beuno’s and Roehampton.
After ordination he worked in the Parishes of Clitheroe, Glasgow and Bedford, Leigh.
He was then sent to Paray le Monial for Tertianship.
1878 He sailed for Australia with John O’Flynn and Charles O’Connell Sr.
While in Australia he was on the teaching staff at St Patrick’s Melbourne for a number of years.
1902 he was sent to Sevenhill where he worked quietly until his death there 07 February 1918

Note from Charles O’Connell Sr Entry :
1879 He was sent to Louvain for further Theological studies - Ad Grad. He was then sent to Australia in the company of Hubert Daly and John O’Flynn.

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
He was one of four brothers to become Jesuits, the others being James, Oliver and Francis.

1865-1866 After First Vows he was sent to Clongowes Wood College to teach Rudiments and Arithmetic.
1866-1867 He was sent to Leuven for a year of Philosophy.
1869-1870 He was sent to St Stanislaus College Tullabeg teaching Writing and Arithmetic
1878-1881 He arrived in Australia 09 November 1878 and went to Xavier College Kew
1881-1888 He was sent teaching to St Patrick’s College Melbourne
1888-1893 He was sent back teaching at Xavier College Kew
1893-1901 He was back teaching at St Patrick’s College where he also directed the Choir and boys Sodality. He also taught to boys how to shoot.
1902 He was sent to the St Aloysius Parish at Sevenhill

His own main form of recreation was music.

Darlington, Joseph, 1850-1939, Jesuit priest

  • IE IJA J/43
  • Person
  • 05 November 1850-18 July 1939

Born: 05 November 1850, Wigan, Lancashire, England
Entered: 10 July 1880, Milltown Park, Dublin
Ordained: 1889
Final vows: 15 August 1897
Died: 18 July 1939, Linden Convalescent Home Blackrock, Dublin

Part of the St Ignatius, Lower Leeson St, Dublin community at the time of death

by 1888 at Leuven Belgium (BELG) studying
by 1896 at Chieri Italy (TAUR) making Tertianship

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Darlington, Joseph
by Bridget Hourican

Darlington, Joseph (1850–1939), Jesuit and academic, was born 5 November 1850 in Wigan, Lancashire, second son of Ralph Darlington (occupation unknown). He matriculated at Brasenose College, Oxford (2 December 1869) and graduated BA (1874) and MA (1876), after which he took orders in the Church of England. At Oxford he had been profoundly influenced by the leaders of the anglo-catholic movement, and, because of his advocacy of certain catholic doctrines, had to resign his parish. After a summer spent wrestling his conscience in the Rhineland, he was received into the catholic church in 1878, and came to Ireland as tutor to a catholic family in Tralee, Co. Kerry, where he met and was influenced by the Jesuit Isaac Moore. In 1880 he entered the Irish Jesuit noviciate and in 1885 was on the staff of UCD, teaching Latin and Greek and acting as assistant prefect of studies. He spent the rest of his career in UCD.

Appointed dean of studies and university examiner in English literature in 1890, he was for the next nineteen years (until the absorption of the old college into the new UCD) ‘the linchpin of what was at times a somewhat ramshackle conveyance’ (Gwynn, 36). He was professor of English until 1901, when he transferred to the chair of metaphysics (1901–9). Idiosyncratic, energetic, and a talented organiser, he was famous for his involvement with every phase of college life, and his concern for students’ welfare. His mannerisms – staccato speech, brisk rubbing of hands – became legendary, as did his perpetual refrain ‘Capital! Capital! Just my idea!’, which signalled his propensity to agreement. His eccentricity, pliancy, and good nature are illustrated by two stories that found their way into a number of memoirs: when a student informed him he was to be married, Darlington allegedly replied: ‘Just the very thing, just the very thing, I was about to do the same myself’; and when John Marcus O'Sullivan (qv) applied for a chair in philosophy, Darlington asked if he had any other subject, and on hearing that he had studied history in first year, said ‘Capital! Capital! You apply for history.’ O'Sullivan did, gained the professorship, and proved a great success. Darlington's students set traps to get him to agree indiscriminately and so contradict himself – possibly he played along, as he had a droll sense of humour. Most appreciated his interest in their welfare and his ‘almost miraculous power of radiating his own cheerful optimism’ (Howley, 504), but this view was not shared by his most famous student, James Joyce (qv), who immortalised him as the dean of studies in Portrait of the artist as a young man (1916). Joyce's dean is indeed brisk, chatty, interested, and courteous, but he is also unsaintly, with pale, loveless eyes, a hard, jingling voice, and a face like an unlit lamp. In one of the book's most famous scenes, his querying of a peculiarly Irish word makes Stephen Dedalus reflect bitterly on Ireland's subordination to Britain. Other students, however, thought Darlington the best assimilated of the English Jesuits in UCD – ‘though he had English eyes, he wore Irish spectacles. He could see our point of view and agree with it’ (Howley, 501–2). Later in life he was a strong supporter of Sinn Féin.

Darlington published little – most notable was probably The dilemma of John Haughton Steele (1933), a biography of the convert son of the Rev. William Steele (qv). An exponent of the theory that Shakespeare was catholic, he wrote between 1897 and 1899 a number of articles on this subject in the Irish Ecclesiastical Review, the Irish Monthly, and the New Ireland Review. His contribution to the history of the college, A page of Irish history (1930) was droll and lively, exhibiting his excellent memory for detail and grasp of the absurd. It was with characteristic humour that he suggested the volume be called ‘Whigs on the Green’, after the political tendency of UCD president William Delany (qv), SJ. Outside the college he played an important role as director of the Archconfraternity of St Joseph in Ireland and as editor of its newsletter, St Joseph's Sheaf. This confraternity, founded in France, focused on educating young priests. A Galway woman, Olivia Mary Taafe (qv), set up the Irish branch and persuaded Darlington to become involved. Shortly after the first issue of St Joseph's Sheaf (1 April 1895), Darlington was transferred to England for his tertianship (the year's course required before the taking of the final Jesuit vows) and his colleague, Fr Henry Browne (qv) took over the editorship, but Darlington remained involved with the society until 1923 and contributed regularly to the newsletter.

On the establishment of the NUI (1909) Darlington stepped down as dean and professor but was put in charge of Winton House and later University Hall, students' halls of residence, where he continued to work until a few years before his death in Dublin on 18 July 1939, aged 88.

Arthur Clery, Dublin essays (1919), 54–6; Society of Jesus, A page of Irish history: the story of University College Dublin 1883–1909 (1930); IER, xlii (July 1933), 109–10; Ir. Independent, 19 July 1939; John Howley, ‘Fr Joseph Darlington, S.J., 1850–1939: an appreciation’, Studies, xxviii (1939), 501–4; Alumni Oxonienses; J. F. Byrne, The silent years (1953), 33–5; Aubrey Gwynn, ‘The Jesuit fathers and University College’, Michael Tierney (ed.), Struggle with fortune: a miscellany for the centenary of the Catholic University of Ireland, 1854–1954 (1954); Richard Ellmann, James Joyce (1982); Thomas J. Morrissey, Towards a national university: William Delany S.J. 1835–1924 (1983); J. Anthony Gaughan, Olivia Mary Taafe, 1832–1918 (1995)

◆ Irish Province News

Irish Province News 9th Year No 1 1934

Leeson St :
Monday, November 20th, was a red-letter day in the history of Leeson street, for it witnessed the celebration of the Golden Jubilee of the House's foundation. In November, 1833. the Community came into being at 86 St Stephen's Green, where it remained until 1909, when the building was handed over to the newly constituted National University. The Community, however, survived intact and migrated to a nearby house in Lesson Street, where it renewed its youth in intimate relationship with the Dublin College of the University.
Its history falls this into two almost equal periods, different, indeed, in many ways, yet essentially one, since the energies of the Community during each period have been devoted to the same purpose, the furtherance of Catholic University Education in Ireland.
A precious link between the two eras is Father Tom Finlay, who was a member of the Community in 1883, and ever since has maintained his connection with it. His presence on Monday evening, restored to his old health after a severe illness was a source of particular pleasure to the whole gathering. It was also gratifying to see among the visitors Father Henry Browne, who had crossed from England at much personal inconvenience to take part in the celebration. Not only was Father Browne a valued member of the Community for over thirty years, but he acquired additional merit by putting on record, in collaboration with Father McKenna, in that bulky volume with the modest title " A Page of Irish History," the work achieved by the House during the first heroic age of its existence. It was a pleasure, too, to see hale and well among those present Father Joseph Darlington, guide, philosopher and friend to so many students during the two periods. Father George O'Neill, who for many years was a distinguished member of the Community, could not, alas. be expected to make the long journey from his newer field of fruitful labor in Werribee, Australia.
Father Superior, in an exceptionally happy speech, described the part played by the Community, especially in its earlier days of struggle, in the intellectual life of the country. The venerable Fathers who toiled so unselfishly in the old house in St. Stephens Green had exalted the prestige of the Society throughout Ireland. Father Finlay, in reply, recalled the names of the giants of those early days, Father Delany, Father Gerald Hopkins, Mr. Curtis and others. Father Darlington stressed the abiding influence of Newman, felt not merely in the schools of art and science, but in the famous Cecilia Street Medial School. Father Henry Browne spoke movingly of the faith, courage and vision displayed by the leaders of the Province in 1883, when they took on their shoulders such a heavy burden. It was a far cry from that day in 1883, when the Province had next to no resources, to our own day, when some sixty of our juniors are to be found, as a matter of course preparing for degrees in a National University. The progress of the Province during these fifty years excited feelings of
admiration and of profound gratitude , and much of that progress was perhaps due to the decision, valiantly taken in 1883 1883, which had raised the work of the Province to a higher plane.

Irish Province News 14th Year No 4 1939

Obituary

Father Joseph Darlington

Father Joseph Darlington died at Linden Convalescent Home Blackrock, on the 18th July. His health and his memory had been failing for some years-he was almost 89 when he died - but his sunny and unselfish cheerfulness remained to the very end undimmed, and made everyone who had to do with him his friend.

He was born in Wigan in 1850, and educated at Rossall School, and at Brasenose College, Oxford. When at Oxford he came in touch with the leaders of the Anglo-Catholic movement, and was profoundly influenced by their ideas. He decided to take Orders in the Church of England, but before doing so he spent a year or more at the seminary which the Anglo-Catholics had established at Cuddesdon, in order that clerics might have some more instruction and training in their duties than were required for a University Degree. He always retained a strong and affectionate regard for his colleagues and teachers of this period. I remember someone saying in his presence that these “Ritualists were only interested
in externals. vestments and incense and candles and so on is not so," said he (it must have been almost the only instance in which he was ever known to contradict anyone) “I knew these men well, I was one of them, We wondered why it was that when we preached Catholic doctrines, the Sacrifice of the Mass, the Real Presence, the power of the Sacraments, and so on, nobody listened to us, while the Catholic churches. in which these same doctrines were preached, were crowded, We went to see, and we saw that everything in the Catholic Church, the vestments, the lights, the altar decorations, the pictures and statues, all spoke to the people of the supernatural and divine meaning of the doctrines. So we went and did the same.
His father, a well-to-do lawyer, secured for him a prosperous living, and his prospects in the Church of England were rosy. But his advocacy of Catholic doctrines brought him into conflict with his flock, who reported him to his Bishop. The young parson defended his beliefs, and the Bishop replied with much kindness : “I will not argue with you about the truth of your ideas. But I will put this to you - you are being paid a salary to teach the doctrines of the Church of England as set forth in the Thirty-nine Articles. And the doctrines you are teaching, whether true or not, do not seem to answer to that description.” Whereupon the young divine promptly resigned his benefice, and prepared to face the world penniless.
Not long after this he was received into the Church, and obtained a position as tutor in an Irish Catholic family. He had already, at the time of his reception, offered himself to the Society, but he was then too recent a convert to be received at once. It was largely the impression made upon him by Father Isaac Moore, S.J., that decided him to enter the Irish Province, which he did in 1880, two years after his reception into the Church.
Not very long before, while he was still in the Ministry of the Church of England, a colleague had said to him : “I can't go on as I am. I must be either a Jesuit or a Cowley Father.” Darlington had answered, horrified at the danger his friend was running : “Put the idea of being a Jesuit out of your head. That is a temptation straight from the devil! ” So the friend became a Cowley Father, and remained one to his death, having in the meantime written one of the best books in English on the Spiritual Exercises.
After his novitiate he did three years Philosophy at Milltown Park, and was assigned in 1885 to University College, which Father W. Delany was struggling valiantly and with success to put on its feet. He helped in the teaching and studied for a degree in Philosophy. He was already M.A. of Oxford, but he took his B.A. in the old Royal University in 1886 and his M.A. in 1887, the latter with First-Class Honours and a special Gold Medal. Then he went to Louvain for Theology, and after his ordination returned to University College. Here he remained, with the exception of his Tertianship at Chieri, until the Royal University ceased to exist, in 1909. He was, one may say, the mainspring of the College, and its wonderful success during those twenty years was more due to him, probably, than to any other one man. He was Professor of English first and of Philosophy afterwards, and Prefect of Studies the whole time. His energy was unremitting, and he had a wonderful power of taking a real personal interest in every person and thing he had to deal with. He was not a great organiser, but every teacher and every student knew that he had in Father Darlington a personal friend to whom he could turn in any difficulty or trouble, and who would spare no trouble to help him. His kindness was unbounded. Apart from his duties at the College, every student in Dublin who had got into trouble with his parents or with his scholastic superiors, or even with the police, turned to him as a matter of course, and never in vain. Not only was he helped, but he was made to feel that by appealing for help he had conferred a great favour on Father Darlington.
During these years, too, and indeed until in the last days his feebleness made it impossible, he helped numbers of non-Catholics to find their way into the Church. They came to him, sure of a sympathetic and understanding listener. His habit of agreeing with practically everything one said was a source of amusement to his friends, but it had a solid basis, and it served him well when dealing with the difficulties of others. His principle was that, just as there is an element of good in everyone, so there is an element of truth in almost every statement; and his plan was to seize on that and build upon it. A Protestant said to him once: “If I knew what is in the Blessed Sacrament, I think I could become a Catholic”. He replied: “You don't know, and neither do I. But Our Lord said, 'This is My Body,' and I believe Him. And if He says anything to me about it on the Last Day, I shall say, I didn't know what was there, but You told me it was Your Body, and I believed You.” That difficulty was settled. Another time an Anglican, engaged to a Catholic girl, explained that in his view the Church had three branches, the Romani, the Eastern, and the Anglican. "And now," said Father Darlington, “ suppose a bird is sitting on a branch of a tree, and he sees his mate sitting on another branch, what does he do? “Hop over beside his mate, of course”. This principle of fastening on what is good and true in any person or statement, and working on that, is of course entirely accord ing to the mind and practice of St. Ignatius. But what above all else gave Father Darlington the remarkable power he had over souls in trouble or difficulty was his absolute self-forgetfulness and self-devotion ; that he was, in fact, so completely a man of God.
When the National University was founded in 1909, he did not apply for a chair. So it fell out that of all the Professors of the old University College (not due for superannuation), he, who had done more than any of the rest to make the new College possible, was the only one not to figure in its Faculty-list. He devoted himself to the students at Winton House and afterwards at University Hall, with the same generous energy that he had shown at Stephen's Green for so many years.
He was Spiritual Father to the Community for something like thirty years. His exhortations were often a delight to listen to for their freshness of outlook and presentation. I remember the first one he gave, in Stephen's Green, He was the most genuinely humble of men, and really felt for the Community, condemned to listen to such a person as himself. He did not say this in so many words, but he told us that the Spiritual Father was appointed for the humiliation of the Community. “Among the Fathers of the Desert”, he read out of his manuscript, “it was the custom, for the humiliation of the Community, to appoint its most stupid member as Spiritual Father - and we have only to look around us to see that the same heroic practice still obtains in all its pristine vigor”.
His whole life was generously given to God and his neighbour and he has left a fragrant memory to his many friends. May he rest in peace (M Egan SJ)

◆ James B Stephenson SJ Menologies 1973

Father Joseph Darlington 1850-1939
According to Fr William Delaney, Fr Joseph Darlington was the mainspring of the old Royal University and its success during those years 1889-1909, and indeed this was due in no small way to him. His energy was unremitting and he had a special gift of a personal interest in every person and thing he had to deal with, from his duties at the College, every student in Dublin who had got into trouble with his parents or scholastic superiors, or even police turned to him in a matter of course, and never in vain.

On retiring from the Royal University he became Spiritual Father in Leeson Street, an office he held for thirty years, giving exhortations that were a delight to the community.

He was born a Protestant at Wigan England in 1850, and while in Oxford came under the influence of the Oxford Movement. He took Orders in the Anglican Church, but entered the Catholic Church in 1878, becoming a Jesuit two years later.

He died at the ripe age of 89 on July 18th 1939.

Doherty, Patrick, 1905-1957, Jesuit priest

  • IE IJA J/123
  • Person
  • 26 November 1905-25 September 1957

Born: 26 November 1905, Manchester, Lancashire, England
Entered: 01 September 1924, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1938, Milltown Park
Final vows: 02 February 1941
Died: 25 September 1957, Rathfarnham Castle, Dublin

Early education at O’Connell’s school Dublin and Mungret College SJ
Tertianship at Rathfarnham

by 1930 in Vals France (TOLO) studying
by 1952 in Australia

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Patrick Doherty came to Australia in 1951 to give the priests of Melbourne archdiocese their annual retreat, and to use the retreat to introduce them to the Pioneers Total Abstinence Association. Archbishop Mannix seems at that time to have been keen to get the PTAA established. When he first approached Mannix it is reputed that the Archbishop said that the PTAA was a very good idea, and perhaps Doherty should start with his own brethren.
Doherty came to Australia with a considerable reputation as a successful leader of the PTAA, who had renewed and modernised it, and also as a sought-after retreat director. He was an excellent speaker, engaging and witty He seemed to connect well with the diocesan clergy. He was a man of vivacity and charm and was much liked. He lived at Richmond when he wasn't on the retreat circuit. When he was not giving priests' retreats, he spent quite some time travelling around Australia. visiting Jesuit ministries especially - setting up branches of the PTAA.
He spent part of that year giving retreats to other religious orders. By the time Doherty left Australia, the PTAA was established and reasonably well known in quite a few parts of Australia. He handed over the management of the Australian PTAA to Lou Dando, who drew other Jesuits into the task of spreading the word and the organisation.

◆ Irish Province News

Irish Province News 33rd Year No 1 1958

Obituary :

Fr Patrick Doherty

Not long after his ordination, Fr. Doherty confided to a friend: “When I stand at the altar during my Mass I am so overwhelmed by the thought of what is happening that I feel inclined almost to look down and see if my feet are touching the ground!”
This same spirit of faith developed with the years and reached its climax in his last illness. To visit him and pray with him was a spiritual tonic “as good as a retreat”. He was radiantly happy at the thought of the near approach of eternity. “I am interested in nothing only the growth of divine life in my soul. Never think it is hard to die. Often when giving retreats I used to wish I could only do myself what I was telling others to do. At the stage I have now reached God treats you as if you had done it”. Told of a doctor who had some remarkable successes with cancer patients, his comment was : “Thank God he didn't try his treatment on me!”
He described for the writer the plans for his funeral with the same ease as if he was speaking of someone else. Seeing this, I ventured, to hint that I had been asked to do his Obituary. He seized my hand : “Tell them I am the greatest proof of the mercy of God you ever came across”.
He was the edification of doctors and nurses who declared he was dying like a saint. “He is giving the most effective retreat [ ] gave” was the verdict of his Rector. Nor did his sense of humour ever forsake him. After a severe vomiting or a violent spasm of pain he would at once brighten up and show himself eager to continue a conversation. His poor body was wasted away till be weighed only four stone, but his mind was alert right up to the end. When his aged mother came to see him he twitted her : “Mother, what are you fretting for? Sure you'll probably be on the next old bus anyhow, and I'm only going on ahead to open the gate for you!” Later he wrote her a letter of more than three pages, to console her, “in my best handwriting”.
The effort called for something not far from heroism.
Indeed, he “opened the gate” for many a soul. Tributes flowed from all sides to the selfless devotion with which he gave himself to “talks” and the confessional during the many retreats he conducted. He continued this arduous apostolate when those of us who were near him realised that the work was draining every ounce of energy from him. But “he was too concerned for others to be interested in himself” - to quote from his review of The First Jesuit. The words are descriptive, not of our Father Ignatius only, but of this son of his who wrote them. The secret of his success was, in large measure, his gift of sympathy. He really entered into the trials and difficulties of others and suffered them as if they were his own.
That review evoked high encomiums from the censors and a strong recommendation that he should write more. His “Centre Survey” in the Pioneer magazine, where he had a field for poking fun, which never lost sight of the seriousness of his message, ranks with the very popular “Colum's Corner" in another magazine. Had God spared him he could have wielded a doughty pen in the service of souls.
Mention of The Pioneer reminds us that no account would be complete without at least an attempt to tell what he accomplished for the Association. For many years he was Spiritual Director of the Garda Branch. Before me lies a letter from a member, written in 1955, expressing the deep affection he won from the men, and their grief on learning that he had been transferred to other work. He led a group in pilgrimage to Fatima and “we will never forget the thousand and one things he did for us, and, above all, the cheerful manner in which they were done. It was with pardonable pride that we heard his name announced to give the Holy Hour for all the English-speaking pilgrims”.
In 1948 Fr. Doherty represented the Association at Lucerne and it was as a direct result of his presence and influence there that the Pioneer Movement began on the continent. Later he went to Melbourne where he organised the work, and the best comment on his efforts is that today there are eighty centres in Australia. During that year, too, he gave several retreats, including one to the Melbourne priests with many of whom he formed lasting friendships.
Another instance of his mischievous spirit recurs here. A Father had been asked to address his Garda Centre. A week or so before the address, he received a letter from Fr. Doherty, explaining that the men were keenly disappointed to learn that it was not he himself who was coming, and suggesting that perhaps a last-minute switch could be made! For quite a while that Father was completely taken in.
In many ways he always retained in his make-up some elements of the enfant terrible. A picture of him comes to mind in the early days of theology, in which, with many groans of mock grief, he bemoaned the fact that he was like a dog on & chain! He was a great favourite with the older Fathers and would often speak of his affection for them, His youthful ways endeared him to young people inside and outside the Society. No one escaped his sallies at recreation. He was quick at repartee and told a funny story well, obviously enjoying the telling. He had a keen sense of justice and would quickly flare up where he considered wrong was done, nor did he lack eloquence and vigour in defending a difference of opinion.
He would be the last man in the world to wish that these human. traits should be glossed over here.
Fr. Doherty has gone from us, having given “in his whole life and much more in death” an inspiring example of that “living faith and hope and love of those eternal good things which Christ Our Lord has merited and acquired for us”. No one who knew him but will be glad to meet him again. Our consolation is the hope that he is only gone on ahead to open the gate for us.
He was born in Manchester in 1905, went as a boy to O'Connell Schools and to Mungret; entered the Society in 1924 and followed the. usual curriculum University, Philosophy in France, Colleges in Belvedere, and Theology in Milltown. He was ordained by Bishop Wall in 1938; did Tertianship under Fr. Henry Keane at Rathfarnham, after which he taught in Belvedere till 1943 when he was appointed to the Pioneer Association. He died in Dublin on September 25th, 1957. May he rest in peace!

◆ James B Stephenson SJ Menologies 1973

Father Patrick Doherty 1905-1957
“Nothing in his life became him like the leaving of it” could be aptly applied to Fr Patrick Doherty. It is no exaggeration to say that for many years past, no Jesuit of this Province died so happy and so edifying a death. One might almost envy him the joy, happiness and peace he radiated, while at the same time he was racked with pain, which even drugs had failed to stem. People came from far and near to see him and have a few last words with him. “Now I realise what I have so often spoken of in Retreats, the great happiness which God has reserved for us”. Of each member of his family, he asked what they most urgently needed from God, and he promised to get their request. Each one got his petition, and one of these certainly was a near miracle.

He was a great talker in the pulpit, at the conference table, on the stage and in the community. This gift he used to great advantage as Assistant Director of the Pioneer Association. At the request of Archbishop Mannix, he went to Australia to found the Pioneer Movement there. He was also a writer of no mean merit, as the columns of the Pioneer Magazine prove.

At the early age of 52, he died of rapid cancer on September 25th 1957.

Fitzsimon, Christopher, 1815-1881, Jesuit priest

  • IE IJA J/1308
  • Person
  • 03 July 1815-24 June 1881

Born: 03 July 1815, Broughall Castle, Frankford, County Offaly
Entered: 13 April 1834, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: 10 September 1843
Professed; 02 February 1852
Died: 24 June 1881, Stonyhurst, Lancashire, England - Angliae Province (ANG)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Early education was at Downside OSB and then at Stonyhurst.

After First Vows he did studies and Regency at Stonyhurst, and began Theology.
1840 Sent to Louvain for Theology, and Ordained at Liège 10 September 1843.
1844 Sent to Stonyhurst for some studies and teaching. 23 September he was appointed Professor of French, Greek and Roman History as well as Prefect of Juniors.
1846 He continued at Stonyhurst, teaching French and History and as Confessor to the Juniors, and by 1847 was also president of the Sodality.
1849 He became a Missioner at Stonyhurst.
1850 Sent for Tertianship at Liesse, France.
1851 He returned to his work at Stonyhurst, and was then appointed Socius to the Provincial 1851, serving Fathers Etheridge, Johnson and Thomas. Until 08 August 1860.
1860-1863 Returned to his former work in Stonyhurst, and by 1862 was also Minister and Prefect of Juniors.
1863 He was appointed Vice-Rector of St Beuno’s and Prefect of Studies.
1864 He was appointed Rector and Master of Novices at Roehampton and a Consultor of the Province.
1869 He was sent to Beaumont as Spiritual Father and President of the Sodality.
1871 He returned to Stonyhurst again as Minister, Spiritual Father and President of the Sodality.
1875-1878 Sent as Spiritual Father to the London Residence.
1878 He was sent to Holy Name Manchester as Missioner and Spiritual Father. here he was attacked by cancer of the face and head, the roots of which had been present for more than thirty years. After a long and agonising illness of many months, borne with superhuman patience, he died a holy death at Stonyhurst 24 June 1881, aged 66, and on the feast of John the Baptist and the Sacred Heart , to whom he was so devoted.

FitzSimon, Henry, 1566-1643, Jesuit priest

  • IE IJA J/1297
  • Person
  • 31 May 1566-29 November 1643

Born: 31 May 1566, Swords, County Dublin
Entered: 13 April 1592, Tournai, Belgium - Belgicae Province (BELG)
Ordained: 1596, Louvain, Belgium
Final Vows: 04 October 1610
Died: 29 November 1643, County Kilkenny

Parents Nicholas FitzSimon and Anne Sedgrave
Cornelius Lapide was a fellow Novice
Studied Humanities at Manchester - being an MA before Ent
Studied 3 years Philosophy 1 year Theology at Pont-á-Mousson
Studied 3 years Theology at Louvain
1596-1597 Taught Philosophy at Douai - gave the Bollandists the Life of St Feichín and other MS
1603 Tertianship at Tournai
Then 4 (or 20?) years as Military Chaplain at Castris
1608-1611 Called to Rome regarding Irish Mission and remained there till 1611. Then sent back to Douai for 5 years writing and confessing
1619 at Liège and 1625-1628 at Dinant
1625 published at Frankfurt a 12 mo on Philosophy of 704pp. It appears that he was an SJ from “Palface” and that such was not a real name - was it a Holy word? Or was it “Fitzsimon” or “White” or “Kearney”? P396 shows he professed at Douai. Hogan thinks it is “Fitzsimon” (Foley "Collectanea" p 524)
1630 To Ireland (7 years, 2 free, 5 captive)

◆ Fr Edmund Hogan SJ “Catalogica Chronolgica” :
Son of Sir Nicholas, Kt and Senator of Dublin, and Ann née Sidgreaves
Early education was at Manchester School, and then matriculated at Hart’s Hall Oxford, 26 April 1583. He then studied for four years at at Pont-à-Mousson, graduating MA, followed by some months at Douai in Theology and Casuistry, and received Minor Orders.
He was received into the Society by the BELG Provincial Manaereus and then went to Tournai.
After First Vows he was sent to Louvain for Theology and was a pupil of Father Lessius there. He also taught Philosophy for a while.
1597 At his own request he was sent to the Irish Mission. His zeal soon led to his arrest in 1598.

◆ Fr Francis Finegan SJ :
Son of Sir Nicholas and Anna née Sedgrave
Early education was in England and he matriculated to Oxford - though unclear if he graduated there.
He drifted into or was enticed into Protestantism, becoming a convinced one. In 1587 he went to Paris where he met the English Jesuit, Darbyshire, who reconciled him to the Church. He then went to study at Pont-à-Mousson where he graduated MA, before Ent 13 April 1592 at Tournai
After First Vows he studied Theology at Louvain where he was Ordained 1596
1597 Initially he was sent to teach Philosophy at Douai. However, as an Irish Mission was under consideration Henry was chosen to be part of this venture, and duly arrived at the end of 1597. He was based roughly in the Pale, and established a reputation for zeal and success in arresting the growth of Protestantism, and in encouraging the Catholics of the Pale to stand firm in their allegiance to the Catholic Church. His most powerful weapon in this ministry was the Sodality of the Blessed Virgin.
1599-1603 Arrested in December, 1599 he was imprisoned in Dublin Castle at the end of May 1603. Even from his prison cell his influence was felt and he debated theology with bitter opponents of the Church such as Ryder and Hanmer who visited him in prison.He was released and then deported back to the GALL-BEL Province.
1603-1608 He was based at Douai and for five years was an Operarius, a Military Chaplain and a Writer, as well as making his Tertianship.
1608-1611 Sent to Rome to advise on Irish Mission affairs.
1611-1618 He was sent back to Douai and continued his earlier ministries of Writing, Military Chaplaincy and Operarius
1618-1620 He was sent to follow the same ministries at Liège
1620-1623 At the outbreak of the Thirty Years War he left Belgium to minister to Irish soldiers in the Imperial Army (Hapsburgs), and was with them until 1623
1623-1631 Was at Dinant, and by 1628 had served twenty years as a Military Chaplain
1631 He sent to Ireland after a thirty one year exile. Over the preceding decades he repeatedly sought permission to return, but the Mission Superior (Holywood) decided that Fitzsimon's return if discovered by the Government could only jeopardise if not ruin the works of the Irish mission. On return he lived at Dublin as Confessor and Preacher until the surrender of Dublin and expulsion of priests. After a difficult time he eventually arrived in Kilkenny, where he died 29 November 1643

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Fitzsimon, Henry
by David Murphy

Fitzsimon, Henry (1566–1643), Jesuit priest and controversialist, was born on 31 May 1566 at Swords, Co. Dublin, son of Nicholas Fitzsimon, merchant, and alderman of the city of Dublin, and Anna Fitzsimon (née Sedgrave), one of the Sedgrave family of Killeglan and Cabra, Co. Dublin. She was related to Henry Ussher (qv) and James Ussher (qv), both of whom were later Church of Ireland primates. Henry Fitzsimon's paternal grandfather was Sir Knight Fitzsimon.

In 1576 Henry went to England for his education, where he converted to protestantism. He studied grammar, rhetoric, and humanities in Manchester for four years, and on 26 April 1583 he matriculated for Hart Hall, Oxford. By 1587 he had moved to Paris, where he carried out further studies. He also encountered an English Jesuit, Fr Thomas Darbyshire, and after instruction from him, reconverted to the catholic faith. Entering the university at Pont-à-Mousson, he studied rhetoric and philosophy, graduating MA (1591). Further theological studies followed, both there and at Douai, and, taking minor orders, he was admitted to the Society of Jesus at Tournai (April 1592). He completed his noviciate in Tournai and in June 1593 he went to Louvain to complete his theological studies, where he associated with prominent counter-reformation theologians such as Dr Peter Lombard (qv) and Fr Heribert Rosweyde. Appointed as professor of philosophy at Douai, he also began to collect manuscripts with the intention of writing a history of Ireland.

In 1597 he was sent to Ireland at his own request as a member of the first Jesuit permanent mission to the country. He travelled in the company of Fr James Archer (qv), who was being sought by the English authorities, and this made life extremely dangerous for him. Nevertheless, he concentrated his work in the Dublin area, where the greatest efforts were being made to convert the local population to the protestant faith. He began preaching in public, often to large crowds, and was successful in reconverting many catholics who had converted to protestantism. Touring the county of Dublin, he called on prominent catholics, exhorting them to remain loyal to their faith. A catholic nobleman also gave him the use of a house, which he converted into a chapel where he celebrated high mass. The atmosphere in Dublin was so tense at the time that many men came armed to mass, determined to resist any attempts to arrest them.

Fitzsimon was a flamboyant character by nature and rode around the city and county with three or four retainers. Openly hostile to the government's religious policy, he was arrested in 1599, and in many ways his imprisonment served to enhance his public status. Many protestant divines came to his cell to debate points of religion and it soon became known that he was more than a match for them. Among those who debated with him were Dr Luke Challoner (qv), Dean Meredith Hanmer (qv), Dean John Rider (qv), later bishop of Killaloe, and an extremely young James Ussher (qv). These debates resulted in further written exchanges. In January 1601 he sent a manuscript to Dean Rider entitled ‘Brief collections from the Scriptures, the Fathers, and principal protestants, in proof of six catholic articles’. Rider published an answer to this manuscript in 1602 entitled A caveat to Irish catholics. Fitzsimon in turn replied to Rider's Caveat in a manuscript, which he sent him in 1603, Rider publishing his pamphlet Rescript in response to this in 1604. These exchanges only served to create a friendship between the two men, and Rider not only later acknowledged Fitzsimon's superior debating skills, but also began to send him food, drink, and other comforts. Among those who petitioned for Fitzsimon's release was Hugh O'Neill (qv), and in March 1604 James I signed an order that he be freed. In June 1604 he left Dublin and travelled into exile on the Continent.

He spent periods in Spain and Flanders, and in 1608 travelled to Rome. Most of his publications date from this time and he established himself as one of the most erudite minds of the counter-reformation. In 1608 he published A catholick confutation of Mr John Rider's claim to antiquitie and a calming comfort against his Caveat etc., which was printed in Rouen as a last exchange in his debate with Rider. Attached to this publication was another pamphlet, An answer to sundrie complaintive letters of afflicted catholics. By 1611 he was also writing an ecclesiastical history of Ireland, ‘Narratio rerum Ibernicarum’, which, if ever completed, was not published. Later publications included The justification and exposition of the divine sacrifice of the masse (Douai, 1611) and Britannomachia ministrorum in plerisque et fidei fundamentis, et fidei articulis dissidentium (Douai, 1614), a defence of catholic doctrines and a refutation of theories of reform. In 1619 he edited Catalogus sanctorum Hiberniae, published in Liège.

In 1620 he travelled to Bohemia as a chaplain to the forces of Emperor Ferdinand II, later publishing a history of the campaign using the pseudonym ‘Constantius Peregrinus’. He volunteered to return to the Irish mission and travelled in 1630 to Ireland, where he resumed his work among the poor of Dublin. After the outbreak of the 1641 rebellion, he was condemned to be hanged on suspicion of being involved with the rebels. He spent his last years on the run from government forces, finally reaching the relative safety of the confederate camp in Kilkenny. Worn out by work and hardships, his health finally broke and he died in Kilkenny on 29 November 1643.

His papers and writings have remained a focus of interest for historians of the period. Edmund Hogan (qv), SJ, included many excerpts from his papers in his publications on Henry Fitzsimon, and in 1881 edited a collection of Fitzsimon's papers, publishing them under the title Diary of the Bohemian war. This included Fitzsimon's An answer to sundrie complaintive letters of afflicted catholics under the new title Words of comfort to persecuted catholics. There is a large collection of Fitzsimon's papers in the Jesuit archives in Dublin.

Webb; Allibone; Edmund Hogan, SJ, Life, letters and diary of Father H. Fitzsimon (1881); id., Distinguished Irishmen of the sixteenth century (1894), 196–311; Dictionary of catholic biography; James Corboy, SJ, ‘Father Henry Fitzsimon, SJ’, Studies, xxxii (1943), 260–66; Louis McRedmond, To the greater glory: a history of the Irish Jesuits (1991); information from Fergus O'Donoghue, SJ, of the Jesuit archives, Dublin

◆ James B Stephenson SJ The Irish Jesuits Vol 1I 1962
FATHER HENRY FITZSIMON SJ 1566-1643

Henry Fitzsimon was born at Swords on the 31 May 1566. His father Nicholas, a Dublin alderman and an eminent merchant of his day, was the son of Sir Knight Fitzsimon. His mother was Anna Sedgrave or Edgrave, and he was related to Henry and James Ussher, both of whom where afterwards Protestant Primates of Armagh, At the age of ten Henry Fitzsimon went to England, where he lost the (faith) and became a zealous Protestant. On the 26 April 1583, he matriculated as a member of Hart's Hall, Oxford. It is not known how long he remained here; but after a few years we find him in Paris, where according to himself he was “so farre overweening of my profession, that I surmised to be able to convert to Protestancie any incounter whosoever ..... At length by my happiness I was overcome by F.Thomas Darbishire ane owld English Jesuit long tyme experienced in the reduction of many thowsands to the Catholic religion”.

After his conversion in 1587 he went to the University of Pont-à-Mousson, where he studied rhetoric and philosophy, becoming. a Master of Arts in 1591. On the 15 April 1592, he entered the Society of Jesus, Having spent only fifteen months in the novitiate of Tournai, he was sent to Louvain in 1593 to finish this theological studies, where he had already begun before his entry into the Society of Jesus. Here he made such great progress, under the able supervision of the famous Fr Lessius, that in a short time he was appointed professor of philosophy at Douai. Here also he made the acquaintance of Fr Rosweyde, the pioneer of the future Bollandist Fathers, and Dr Peter Lombard. In his writings he frequently recalls these two scholars as having been intimate friends. At this time, already interested in Irish history, he says that he “ransacked all the libraries in his way for our country's antiquities, and found a hand-written life of St Patrick in the library of our college at Douai”. He remained at Douai until his return to Ireland towards the end of 1597.

To appreciate the value of Fitsimon's work in Ireland, we must review briefly the political and religious state of the country at the end of the sixteenth century. The Reformation in Ireland during the sixteenth century - i.e., under the Tudor dynasty from Henry VIII to Elizabeth - was primarily a political movement. Not until the advent of James I, was any real attempt made to establish a Protestant mission all over the country. Ireland had been saved from undue religious persecution because the English could not exert political control except in or about Dublin and in some of the other towns. But the results of the Nine Years' War changed the whole aspect of the situation. In 1603 Ireland lay at the feet of her conqueror. Never before was there such an opportunity for propagating the reformed doctrines. It was in these years, so crucial for the Catholic religion, that the Jesuits of the first permanent Mission in Ireland arrived. Among them few had wider influence than Father Henry Fitzsimon.

Although Fitzsimon was imprisoned after the first two years, the result of his work was lasting. During that short period he had visited most of the influential families of the Pale. He has been particularly active in the City of Dublin, where he knew the brunt of the battle was borne. Every Sunday and feast-day he said Mass in the city and preached at least one sermon. On week-days he travelled into the country and visited the houses or the gentlemen of the Pale. His exhortations to remain steadfast in the Faith were generally successful and he converted to a more fervent life several who had grown remiss in the practice of their religion.

One instance typical of his work will suffice to give some notion of the nature of his activities. Describing the actions of the Dublin Council prior to the death of Elizabeth, he says: “A sudden and violent persecution burst upon the Catholics. By order of my Superior (Fr Holywood), I confirmed the chief men of the city by letters of consolation, by messages and by many other ways. The other fathers also performed their duty with increasing care and with ardent zeal and devotion”. But unfortunately the Catholics had not been well instructed in the doctrines of Faith and therefore might easily be duped by the reformers. In several parishes in Dublin the people were ordered to attend the Protestant Services, but all refused. Finally, a number of the inhabitants were summoned to appear before the magistrates. Fr Fitzsimon visited them all personally and instructed them before the meeting. In his own words “all stood firm, rejoicing that they were deemed worthy to suffer reproach for the name of Jesus”. This victory strengthened the Catholics in the other cities of Ireland.

Of his work in Dublin we have an interesting account from the pen of Fr Hamill, a secular priest. Writing on the 25 December 1598 he says: “As the Catholics increased daily, Fr Fitzsimon thought it well to erect a chapel in the house of a nobleman, at which the faithful night assemble. He got the hall lined with tapestry and covered with carpets, and had an altar made, which was as handsome and as elegantly furnished and decorated as any altar in Ireland. In this chapel Fr Fitzsimon celebrated High Mass, an event which was phenomenal in the Dublin of the time”. Fr Hamill, referring to his apostolate, says: “He converts hundreds to the faith. Not to speak of others who have returned to the Catholic Church in Dublin, one hundred persons, who last communicated according to the Protestant fashion, this year received instruction, reconciliation, confession and communion for the good father”. For two years he worked incessantly and indeed most successfully to stem the tide of reform, but his good fortune did not last long. In November 1599, he was captured by the authorities and imprisoned in Dublin Castle.

Had Fitzsimon devoted himself solely to the active ministry of preaching and administering the sacraments, his main work would have ended here and his period of imprisonment would interest us both little. But his apostolate was more varied, and his most notable achievements lay in another field. As a controversialist he scarcely had an equal during his time in Ireland. On his arrival in 1597 We find him issuing challenges to all comers. Like St Paul, he excalimed that he himself had been defiled with almost the very same errors which he now sought out and refuted. “Why do I spend”, he says “so precious time and so much pains? Only to confound my errors and to do satisfaction to truth and religion which I impugnated. This also was the cause that, for two years after my return to Dublin, I was burning to dispute with the ring-leaders of the Reform - I wished it even, for this reason alone, that where my error had given disedification, my condemnation of error might wipe away the stain”.

His imprisonment did not put an end to his controversial activities. On the contrary it seems that it increased his opportunities for disputing with the reformed leaders. Prison life in Ireland at this time was not always a pleasant experience, as anyone will understand who peruses the accounts left of the suffering of Father David Wolfe or Archbishop Creagh. Fitzsimon himself gives us a description of his life during these days and of the hardships he had to endure. “From the time the Spaniards landed (September 1601) care was taken that I should be kept in the closest confinement, and be deprived of books and of every comfort that might alleviate the monotonous misery of prison life. By employing the most savage keepers he (the Governor of the prison) can find, by flogging some for being over-indulgent to me, by dismissing eight of them on that ground alone, and by suborning false witnesses against me, he shows the excess of his hatred against the name we bear (Jesuits) and the end we have in view”. It is a remarkable fact that, before he left the prison-cell, Fitzsimon had made a fast friend of the governor, Yet in spite of these hardships Fr Fitzsimon never ceased to carry on the work of the apostolate. The Protestant historian Wood, speaking of him at this time, says that he was the most able defender of the Catholic religion in Ireland. In prison he was always eager for the fray, and he compared himself to a bear tied to a stake waiting for someone to bait him.

It is interesting to note that Hugh O'Neill, on hearing of Fr Fitzsimon's imprisonment, demanded his instant release. He threatened even to renew hostilities with the government if his request was not granted, saying: “Wherefore as ever you think, that I shall enter to conclude tieher peace or cessation with the State, let him be presently enlarged”. But he added that he was “no more ‘beholden’ to him than to an Irish Catholic that is restrained in Turkey for his religion”. The precise reason for O'Neill's antagonism to him is not clear. Some authors infer that Pitzsimon had no sympathy for the Irish in their effort to withstand by force of arms the efforts of the English to conquer the country. But there is no evidence for these assertions, and all we can say is that Fitzsimon's primary interests lay not in matters of state or politics, but as far as possible in purely spiritual affairs, his love for Ireland rests not merely on such meagre proofs as his desire to write her history and, as an exile, to forward her religion, but above all, as we shall see later, it is shown by his longing to return to a country wherein he knew that death would surely be his destiny if only he were once more captured by the authorities.

During his imprisonment Fr Fitzsimon had controversies with many of the Protestant ministers, including the most outstanding men in the Dublin of the time. Among these were Dr Challenor, Dean Meredith Hanmer, James Ussher and Dean Rider. To assess the moral value of this work, we need only recall the great advantage secured by the reformers in Germany - and by Luther in particular - on account of the lack of outstanding supporters of the Catholic cause. The history of the Catholic Church in France in the eighteenth century evinces the same defect. And we need only glance back over the history of the sixteenth century in Ireland to understand the vital necessity to the Catholic Church of able defenders of the Faith. Fr Fitzsimon fully realised the inestimable advantage that would accrue to Catholics by the overthrow of the most prominent of their opponents. He saw that what the Catholics most needed was leadership. He would seek out their enemies, therefore, and refute their false doctrines, thus strengthening his own people in their Faith.

The language Fitzsimon used in the disputations might be considered unbecoming or even vulgar in our age, but such was the in language of controversy of the time. That he has no personal enmity for his opponents is shown by the extraordinary number of them whom he converted. Even the gaoler, who had been so antagonistic to him, became a Catholic before Fitzsimon was released. Hanmer too, as we shall see, became his friend and never molested him again. Fitzsimon was too good-humoured to be easily upset by criticism and too disinterested in his work to take personal offence at every slight indictment.

Of his encounter with Challenor, Fitzsimon gives us a short account. “As I knew the Protestants considered Challenor as one of their champions, I challenged him. He refused to have any dealings with the Jesuits, because they were disliked by his sovereign. This was an excuse created by his cowardice ...” When Challenor failed, Hanmer, nothing daunted, accepted the challenge. He had already written against Edmund Campion and was esteemed very highly by the reformers. Fitzsimon, with his usual candour, gives us an account of their meeting. “Dean Meredith Hanmer.... came with many high people to my prison. As he remained silent, I, trusting in the goodness of my cause undertook to defend what was weakest on our side and to attack what seemed strongest on theirs”. But Hanmer, unable to uphold his side, yielded and, from that time forward, refused to debate on controversial subjects with Fitzsimon. It is typical of the latter that after their dispute he should make friends with his discomfited rival. Hanmer, on his part, was not ungrateful, as we learn from Fitzsimon, who in a time or great need received from his former adversary a barrel of beer, a sack of flour, and the use of his library.

His next opponent was James Ussher, who was appointed Archbishop of Armagh later. Even at the age of fourteen Ussher had shown signs of genius. At that time he had already made a careful study of Ancient History, the Scriptures and the Meditations of St Augustine. Soon afterwards he made an extensive study of Latin and Greek authors, became interested in polemics, and was eager to read all the Fathers of the Church from the earliest tines up to the Council of Trent. Whether Ussher really understood what he had read is extremely doubtful. But at least the vast learning that he had attained - superficially or otherwise we cannot discuss here - incited him to undertake the defence of the reformed doctrines against anyone who would dispute with him. He visited Fitzsimon in prison and had several discussions with him. Finally Ussher sought a public disputation, which Fitzsimon refused. Many writers, following Elrington, hold that the Jesuit shirked a trial of strength with this brilliant young man of eighteen. But even the Protestant historical Wood is of opinion that Fitzsimon grew weary of disputing with Ussher, as he probably saw that further argument was futile. Even though we admit the talent of Ussher, yet when we compare the age, experience, and theological training of the two, we prefer to accept the statement of Wood, which in fact is corroborated by a letter or Fitzsimon himself. In it he says: “Once indeed a youth of eighteen came forward with the greatest trepidation of face and voice. He was a precocious boy, but not of a bad disposition and talent as it seemed. Perhaps he was greedy of applause, Anyhow he was desirous of disputing about most abstruse points of divinity, although he had not yet finished the study of philosophy. I bid the youth bring me some proof that he was considered a fit champion by the Protestants, and I said that I would then enter into a discussion with him. But as they did not think him a fit and proper person to defend them, he never again honoured me with his presence”. Even a cursory glance through Fitzsimon's writings is enough to convince one of his vast erudition, his prodigious knowledge of Scripture and the Classics, and his innate ability to turn an argument against an opponent.

Fitzsimon's final encounter was with Dean Rider, who later was appointed Bishop of Killaloe. Rider himself provoked the disputation but once Fitzsimon had accepted the challenge, he lost heart and kept postponing the ordeal. Finally Rider was forced to admit of his adversary “that in words he is too hard for a thousand”. Fitzsimon remained in prison for five years, but during that time he defended the Catholic cause with such success that, at the end of the period, he could sincerely declare that the reformers in Ireland were “clouds” without water, wafted by the winds: they are autumn trees, barren and doubly dead”. On the 5 April 1604, Fitzsimon gave an account of his five years' imprisonment. “I have been five years in prison, and I have been brought eight times before the Supreme Court... The Governor of the prison has been my deadly enemy.... At present they deliberate about driving me into exile... this is dearer to me than anything else in this world except death for the Faith”. Soon after this he was released and banished from the country.

For the next twenty-six years Fitzsimon worked on the Continent. Many of his written works belong to this period, and he attempted even a History of Ireland, which unfortunately is not extant. He was chaplain to the Emperor in the Bohemian Campaigns of 1620 and was an intimate friend of the greatest generals on the Austrian side. Little is known of his activities during these years, but in 1630 he was sent back to the Irish Mission. He was then about sixty-four years old. From casual references here and there we can gather that age had not damped his zeal or enthusiasm. In 1637 it was reported that he was in good health for his years (he was then seventy-one) and that he still preached and heard confessions. In 1660 his contemporary Fr Young wrote a sketch of his life where we find a description of his last years.

In the winter of 1641, Fitzsimon then about seventy-five years old was condemned to be hanged. In company with many other Catholics he fled to the Dublin mountains, where he sought shelter in a shepherd's hut, Even at this time he did not remain inactive, but went from house to house instructing the children of the poor and administering the sacraments. At last, worn out by fatigue, and hardship, he was taken to the quarters occupied by the Irish army - probably at Kilkenny. There he was entrusted to the care of his religious brethren, but in a few months he was dead. The date of his death is uncertain, but it was probably the 29 November 1643. Writing of Fr Fitzsimon, Fr Young says that heresy feared his pen, and that Ireland admired and loved him for his piety and for the great gifts of nature and grace with which God had endowed him.

Fr. Fitzsimon's end was marked with a note of tragedy and even of apparent failure. An outlaw on the hills, he died far from the scene of his constant toils. Probably no priest had done more for the Catholics in the Pale than he had. No opponent had ever encountered him and gone away victorious. Yet, despite all his controversies, he had very few personal enemies. “By his death” says Wood “the Catholics lost a pillar of the Church, being esteemed a great ornament among them, and the greatest defender of religion, and the most noted Jesuit of his time”. From these facts it is clear that Fitzsimon played a large part in the Catholic counter-reformation in Ireland.

Perhaps, before concluding this brief sketch of the life of Fr Fitzsimon, it might be well to refer to his literary activities. He was one of the most voluminous writers of the time. Two of his books were written in refutation of the theories put forward by Dean Rider, whom we have already mentioned. These are “A Catholic Confutation of it, M John Riders clayne of Antiquitie” and “A Reply to M Riders Postscript!” These and another book, “An Answer to certain complaintive letters of afflicted Catholics for Religion”, were printed at Rouen in 1608. The latter has been edited by Fr Edmund Hogan, SJ, under the title of “Words of Comfort to Persecuted Catholics”. It gives a description of the persecutions which Catholics had to endure at the beginning of the seventeenth century in Ireland.

His next book was a treatise on the Mass. Printed at Douay in the year 1611, it is entitled “The Justification and Exposition of the Divine Sacrifice of the Masse, and of al rites and Ceremonies thereto belonging divided into two bookes”. In the words of Fitzsimon, his first book treats of “controversies and difficulties, and devotion belonging to the Masse”, while in the second book “the first masso in the missal is justified, and expounded for all and everie parcel thereof”. This treatise, which contains almost 450 pages, displays remarkable intimacy with Sacred Scripture and with the writings of the Fathers of the Church.

The next work we know of is entitled “Britannomachia ministrorum in Plerisque et Fidei Fundamentis, et Fidei articulis Dissidentiunt”. Divided into three books it contains a defence of Catholic doctrines and a refutation of the theories propounded by the reformers. In 1619 Fitzsimon edited at Liège the “Catalogus Sanctorum Hiberniae”, which has been annotated by Fr Paul Grosjean, SJ, in "Feil Sgribhinn Eoin Mhic Neill”. The “Bohemian Campaign” he published in 1620 under the pseudonym of “Constantius Peregrinus”. This work is really a diary written during the wars in Bohemia. He also published another work, in connection with this campaign, under the title of “The Battle of Prague”. After his return to Ireland in 1630, Fitzsimon was so harassed by persecution that no opportunity was given him for further literary work.

James Corboy SJ

◆ James B Stephenson SJ Menologies 1973
Father Henry FitzSimon 1566-1643
Our ablest and unsurpassed controversialist was Fr Henry FitzSimon. He was born at Swords County Dublin on May 31st 1566 of wealthy and prominent parents. These latter, dying when Henry was young, he was brought up a Protestant.

He got his early education at Manchester, and studied later at Christ Church College, Oxford. He was converted to the Catholic faith in his infancy by Fr Thomas Derbyshire in Paris. He retained one relic of his Protestantism, an aversion to holy water. One morning however, on his way to Mass, having a violent pain in his thumb, he plunged it into the Holy Water font, and was instantly cured.

In 1592, at Tournai, he entered the Society, and he came to Ireland with Fr James Archer in 1597. Most of his work was carried on in the Pale. He displayed a fearlessness in the face of Protestants in Dublin, which in the opinion of his Superior, almost amounted to recklessness. For example, he set up a chapel in the house of a nobleman, and had High Mass celebrated with a full orchestra, composed of harps, lutes and all kinds of instruments, except the organ. The like had never been seen in Dublin for years, and hundreds flocked to the ceremony. Most important of all he founded the Sodality of Our Lady, the first in Ireland.

Arrest followed in 1599 and he was lodged in Dublin Castle. But “stone walls do not a prison make, nor iron bars a cage” was certainly true of him. He held conferences in prison with the leading Protestant divines, Challenor, Ussher and Dean Rider. On the naccession of James I, he was released and banished to Spain.

In Spain he did trojan work for the Irish Colleges from 1604-1630. In that year he returned to Ireland. In the Confederate War, he was forced to take to the Dublin hills, where he ministered to the people for a year. Finally, overcome by old age, exposure and hunger, he collapsed, and being conveyed to Kilkenny, in spite of tender care, he died on November 29th 1643.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
FITZSIMON, HENRY, was born in Dublin, in 1567,his Father was an eminent merchant. He was matriculated at Hart’s-hall, Oxford, 26th April, 1583. Nine years later, at the age of 25, he associated himself to the Society of Jesus at Douay. Under the instructions of the great Lessius, he soon was qualified for the chair of Philosophy, which he filled for several years. An ardent zeal for Religion urged him to solicit his return to his native Country; and I find that he reached Dublin late in the year 1597. Here he gave abundant evidence of commanding talents as a Preacher, of a fearless spirit and unbounded charity. Strange to say, he ventured to have a solemn High Mass, performed with great variety of musical instruments a sight that Dublin had not witnessed for Forty years before : and he also instituted a Sodality or Confraternity in honour of the B. Virgin Mary. But he was at length apprehended and detained in prison for five years, during which period, at eight different times, he was brought into Court; but was always remanded. Soon after the Accession of K. James, great interest was made for his discharge, and alter much negotiation, he was hurried as an exile on board a ship bound to Bilboa, without being allowed to take leave of his friends. Before he left the jail, he had reconciled many to the Catholic Church, and during the voyage his zeal produced the happiest effects among the crew and passengers. On the 14th of June, 1604, he landed at Bilboa. Rome, Liege, and the Low Countries admired his devotion to the labours of his Ministry : it was his pleasure and delight to visit the sick, to attend the infected, to assist prisoners and persons condemned to death; but his heart panted to re-enter the field of hardship and danger in his beloved and afflicted Country; and at last Superiors allowed him to follow his own inclinations. Like the giant he exulted to run his course : and the fruits of his industrious activity everywhere appeared in the numerous conversion of heretics, and in the strengthening of Catholics in practical religion. The Civil and Military Authorities marked him out for vengeance. In the winter of 1612, in the darkness of the night, he effected his escape from Dublin. Winding his way through sequestered woods and dells, he took up his quarters in a wretched cabin that he found in a Morass, where he was safe from those who hunted after his blood. Though exposed to the pitiless storm, and suffering every privation, this blessed Father never lost his serenity and elastic gaiety, and was always ready to administer consolation to others. But this Winter campaign broke down his constitution. Removed to a place of comparative comfort, he was treated by his brethren with the most affectionate care and charity; nature however was exhausted, and after a short illness, full of days and fuller of merits, he passed to never- ending rest, with the name of Jesus on his lips, on the 29th of November, 1643, or as another account has it, on the 1st of February, 1844. “By his death the Roman Catholics lost a pillar of their Church, being esteemed a great ornament among them, and the greatest Defender of their religion, in his time”. Wood’s Athenae. Oxon, vol. II. p. 46. This eminent writer left to posterity,
1 “A Calholic Refutation of Mr. John Rider’s claim of Antiquity”. N.B. This Rider was Dean of St. Patrick, and subsequently appointed to the See of Killala.

  1. “Reply to Mr. Rider s Postscript”.
  2. “An Answer to certain Complaintive Letters of afflicted Catholics for Religion”.
    All these were printed in a 4to. Vol. Rouen, 1608.
  3. “The Justification and Exposition of the Divine Sacrifice of the Masse, and of all Rites and Ceremonies thereto belonging”. 4to. 1611, pp. 356. I think printed at Douay.
  4. “Britannomachia Ministorum in plerisque et fidei fundamentu a Fidei Articulis dissidentium”. 4to. Douay, pp. 355.
  5. “Catalogus Sanctorum Hiberniae” Svo Liege, 1619, pp. 117.
    This was appended to the Hibernice sive Antiquioris Scotiae vindicia adversus Thomam Dempsterum, an 8vo. printed at Antwerp, 1621. Its author adopted the initials G. F.

Hearne, John Francis, 1808-1847, Jesuit priest

  • IE IJA J/1435
  • Person
  • 17 February 1808-29 April 1847

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.

MacLoughlin, Stanislaus, 1863-1956, Jesuit priest and chaplain

  • IE IJA J/1639
  • Person
  • 09 May 1863-28 May 1956

Born: 09 May 1863, Derry, County Derry
Entered: 07 September 1886, Dromore, County Down
Ordained: 31 July 1898
Final Vows: 15 August 1901
Died: 28 May 1956, Meath Hospital Dublin

Part of the Rathfarnham Castle, Dublin community at the time of death

First World War chaplain

by 1896 at Enghien, Belgium (CAMP) studying
by 1899 at Leuven, Belgium (BELG) making Tertianship
by 1918 Military Chaplain : Kinmel Training Centre, 53rd SWB, Rhyl
by 1919 Military Chaplain : Stanislaus Heaton Camp, Manchester

◆ Fr Francis Finegan : Admissions 1859-1948 - JOHN MC LOUGHLIN - post Novitiate assumed the name Stanislaus

◆ Irish Province News
Irish Province News 31st Year No 3 1956
Obituary :
Fr Stanislaus J McLoughlin
The death of Fr. Stanislaus MacLoughlin has taken from us one that was a legendary figure in the Province. His various activities, his unusual interests, his unpredictable reactions to difficult situations were a never-flagging source of wonder to his brethren. Moreover, the fact that seventy of his ninety-three years were spent in the Society made him a valuable source of information about Province traditions.
Born in 1863 in Derry, he entered the Noviceship in 1886 at Dromore, Co. Down, after spending some years teaching. All his companions of those days have died, except Fr. L. McKenna and Br. Mordaunt. The years before ordination he spent in Enghien, the Crescent and Milltown Park. He went to Tronchiennes for his tertianship and then was sent to Belvedere in 1899. From Belvedere he passed to the Crescent once again, where he was for most of the time till the First World War. Then he went to Galway, where he was Prefect of Studies, till he was sent as a chaplain to the British troops in North Wales, After the war he was appointed Minister in Belvedere and then was transferred to the Messenger Office. Most of the remaining years of his life were spent in University Hall, Milltown Park, or Rathfarnham Castle Retreat House.
There was nothing ordinary about Fr. Stan. One could not come in contact with him and easily forget him, for everything he did was stamped with his strong personality. He was forthright in his opinions, never hid his likes or dislikes, and was slow to revise a judgment once passed on a person or a work. His outstanding qualities and failings are those we usually associate with the Six Counties and his device could very well have been “not an inch”. He used to tell how as a young man before he became a Jesuit he was teaching in Belvedere and had as one of his pupils, James MacNeil, the future Governor General. James was ordered by the then Mr. McLoughlin to stay in after school, for some misdemeanour, but protested that he could not stay in as he had to catch the train to Maynooth. “If you leave this room, it will be over my dead body”, was the uncompromising answer of Mr. MacLoughlin. Time moderated this spirit, but never destroyed it.
Fr. MacLoughlin had a number of interests which we rarely find associated in the same person. Building, distilling, taming animals, breeding new varieties of birds, rearing fowl, all attracted him, Especially in his old age, when loss of strength and increasing deafness made it impossible for him to give retreats or hear confessions, he turned more and more to curious experiments with these creatures. Fate always seem to step in just as he was bringing his experiments to a successful conclusion and put him back at the place from which he commenced.
In most people's minds, Fr. Stan is associated with Belvedere College and indeed his connection with Belvedere goes back to 1885, the year before he entered the Society. But it was not until he returned from Wales in 1919 that he became intimately bound up with the school. He was not teaching, but was working in the Messenger Office most of the time so that his activities in the school were all works of supererogation. He took an active interest in the Newsboys' Club, the S. V, de Paul Conference, the Old Boys' Union and became an unofficial aide to Fr. J. M. O'Connor, then Games Master. With Fr. C. Molony he founded the Old Belvedere Rugby Club. Not only did he help to found the Club, but he searched the suburbs for a suitable playing pitch and when it was acquired he started, at the age of sixty-four, to build a pavilion for the members. The story of that pavilion is a saga with many amusing episodes, all of which underline the determination with which he carried through any work he undertook. He approved of the Club as he believed it sheltered youths at a critical age from the dangers they were likely to encounter elsewhere. Football as such did not interest him and he might be seen at important fixtures, at Lansdowne Road walking up and down behind the spectators and not paying any attention to the game. It was the players attracted him and he jealously scrutinised any changes in the rules of the Club which seemed to him a falling away from the ideal. He was always prepared to criticise and denounce what he considered dangerous innovations. Two incidents will show the affection and respect the members of the Club felt for him. On the occasion of his diamond jubilee they commissioned the artist, Sean O'Sullivan, to draw them a pen and ink sketch of Fr. Stan, which they promptly set up in a place of honour in the present Club pavilion. Again, after a general meeting, at which he had been particularly critical the whole meeting stood out of respect when he rose to leave. The stories that have collected round Fr. MacLoughlin's name are legion, but it should not be forgotten that many were made up by himself, for he had a fine sense of humour and a gift for telling an anecdote. Fr. MacLoughlin's gifts made him especially suited to influence adolescents. He had such a variety of out-of-the-way information and such an original way of looking at things that he appealed very much to boys who were beginning to feel restive under the established order of things and becoming critical of authority. Hence his great success as a retreat-giver in Milltown Park and Rathfarnham. His work for schoolboys is principally associated with Rathfarnham Retreat House, where for many years, he directed and advised Dublin schoolboys in their realisation of a vocation or the choice of a career. There must be many priests today in the Society and outside of it who have him to thank for his generous help and unfailing encouragement in following their vocation. May they remember him now in their prayers.

◆ James B Stephenson SJ Menologies 1973
Father Stanislaus McLoughlin 1863-1956
Fr Stanislaus McLoughlin was a legendary figure in the Province. His various activities, his unusual hobbies, his unpredictable reactions to different situations, were an unflagging source of wonder to his brethren.
Born in Derry in 1863 he entered the noviceship at Dromore in 1886.
He was associated with the Crescent as a young Jesuit priest, and was responsible for the fine rugby pitch which that College now has in the centre of the city. He will always be remembered in connection with Belvedere, where the prime of his life as a Jesuit was spent. With Fr Charles Moloney he founded the Old Belvedere Rugby Club. Not only that, but he scoured the city looking for a suitable pitch, and having got it proceeded to build a pavilion on it.
He had a special gift for directing young men and boys. This was exercised at Belvedere and especially in his later years at Rathfarnham where he conducted retreats for young people.
He died on May 28th 1956, ninety-three years of age, seventy of which he lived in the Society.

Maguire, Richard, 1906-1993, Jesuit priest

  • IE IJA J/528
  • Person
  • 31 October1906-21 January 1993

Born: 31 October1906, Dublin
Entered: 07 September 1935, St Mary's, Emo, County Laois
Ordained: 29 July 1943
Professed: 02 February 1946
Died: 21 January 1993, Our Lady's Hospice, Dublin

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

by 1958 at Holy Name, Manchester (ANG) working

Malone, William, 1586-1656, Jesuit priest

  • IE IJA J/1667
  • Person
  • 06 February 1586-18 August 1656

Born: 06 February 1586, Dublin
Entered: 24 September 1606, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1615, Coimbra, Portugal
Final vows: 21 April 1624
Died: 18 August 1656, Irish College, Seville, Spain

Superior Irish Mission 20 April 1647-1650 and 27 June 1654

Educated at Portugal, Rome and Irish College Douai
1614 At Évora LUS in 3rd years Theology
1617 In Ireland Age 31 Soc 11
1621 Catalogue Talent prudence and judgment good. Gentle, a good preacher.
1622-1626 In Ireland
1638-1647 Rector Irish College Rome (Arch I C Rome Lib V 199) - 10 May 1647 (in 1642 Fr Richard Shelton is Prefect)
1650 Catalogue 65 years old on Mission 35 - Superior Irish College Rome and Sup Irish Mission 3 years
1655 Catalogue In Professed House Seville “Hospes HIB and operarius”

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
The family had the title “Baron Sunderlin”
Very placid and gentle; A Good Preacher; Provincial; Writer; A good religious; Rector in Rome and Seville;
Irish Catalogues of 1609, 1621 and 1636 call him “Dublinensis”. In Foley’s Collectanea evidence is produced in favour of his being a native of Manchester. The author is of the view that Simon Malone was married in Manchester and returned home, or, that he took William to be educated in Manchester as “Harry Fitzsimon, and had him baptised there and that William was then sent to Rome.
William Malone Esq of Lismullen is on the Roll of Attainders of 1642
After First Vows did two years Philosophy and four Theology; He was proficient in English, French, Italian, Spanish and Latin.
Sent to Ireland 1615; Preacher and Confessor many years; Rector of Irish College Rome; Superior Irish Mission for three years (HIB Catalogue 1650)
Oliver, Stonyhurst MSS says DOB 1586. After studies in Rome and Portugal was sent to Ireland 1617, his name is on a list in 1617 (Irish Ecclesiastical Record August 1874);
Sent to Rome in 1635 as Rector of Irish College; Made Superior of Irish Mission 23 December 1647, succeeding Robert Nugent.
Taken prisoner at the siege of Waterford and deported. He went to Seville, and there he was appointed Rector of St Gregory’s 1651-1655 and he died there 15/08/1655 age 70.
His famous work dedicated to King Charles I : “A Reply to Mr James Ussher, his answere”, 1627, was published at Douai (cf de Backer “Biblioth. des Écrivains SJ”; Oliver, Stonyhurst MSS.
Hollingsworth - of “Christ College” - states he was born in Manchester 1592. This is supported by the paper by Rev Laurence Canon Toole SS, of St Wilfred’s Manchester, regarding his birthplace (Chronicle of Manchester at Chetham Library, also published as “Mancunis” in 1839). “Anno 1592, was borne in Manchester, William son of Simon Malone, a young man with pregnant wife, he was tempted by some Irish merchants till the rebellion broke out 1649... Seduced from the Reformed to the Romish religion, of which he became one of the most earnest and able assertors; he made a reply to Archbishop Usher’s answer to the “Jesuite’s Challenge”, but he was overmatched, his adversary being more eminently learned, and having truth on his syde
“Thomas de Warre, subsequently by inheritance, Lord de Warre, a priest and rector, or parson of the Parish Church of Manchester in the reign of Henry V, founded a college to be attached to that Church for the daily celebration of the Divine Office. This College was dissolved in the first of Edward VI; it was refounded by Queen Mary; suppressed again in the first of Elizabeth, and refounded again under the name :”Christ College” in 1578.
Oliver, Stonyhurst MSS gives date of RIP as 15 August 1655 age 70, making his birth 1586, six years earlier than Hollingsworth, who may have assumed date of Baptism to be DOB. There continues to be dispute about his place of birth in that his father’s name is in the marriage register in Manchester, and there is an entry in the burial register which suggests continual living in Manchester “1597, April 29, an infant douter of Symon Mallon”.

◆ Fr Francis Finegan SJ :
Early education was at Douai
After First Vows he studied Philosophy at the Roman College and Theology at Évora and Coimbra (LUS) where he was Ordained 1615
1615 Sent to Ireland and Dublin. He immediately became involved in a controversy with James Ussher (afterwards Protestant Archbishop of Dublin). Ussher’s book “An answer to a challenge made by a Jesuit in Ireland” (1625) was triumphantly refuted by Malone in a work entitled “A Reply to Mr . James Ussher, his Answer”, published in Douai which reduced Ussher to silence and encouraged the Catholics.
1626-1637 Sent as Procurator to Rome
1637-1642 Rector of Irish College at Rome 10 December 1637. While in office he secured for the College the house in the Via Baccina, where it remained until the suppression
1642-1647 Prefect of Studies at Irish College Rome until 20 April 1647
1647-1650 Superior Irish Mission 20 April 1647. In more normal times he would have been eminently equipped for the duties of Superior in view of his past successes as a missionary priest in Ireland and an administrator at Rome. But taking into account the complicated politico-religious state of Ireland in 1647 and his long absence abroad he proved quite somewhat challenged by the tasks awaiting him. He identified himself with the Ormondist faction, quarreled with Rinuccini and caused a rift between his subjects of Old Irish and Anglo-Irish origin. In the first months following the “Censures” he was away temporarily and had entrusted the Office to John Young, and he had neglected to inform the General of the evolving crisis. It has been suggested that his actions later demonstrated that he sides with the small Ormondist faction on the Mission who had publicly sided with the “Confederation” against the Nuncio. In his 1649 Report to the General on the Irish Mission, Mercure Verdier recommended that he be replaced in office as soon as he had finished three years, but not before tat so as to avoid trouble with the Confederation. In the event, the General died 08/06/1949 and the election of his successor 21 January 1650, it became possible to replace Malone without incurring the displeasure of the Confederation.,
1650 He was replaced in office in January 1650, and was a very zealous missioner, but he was asked to act as Vice-Superior, 1653, on the arrest of William St. Leger. Despite the advice of the Visitor Mercure Verdier, he was again appointed Mission Superior 27 June 1654, but as he was then in prison he could not assume office. He was then deported to Spain and appointed Rector of the Irish College, Seville, 27 October 1655. By this stage he was in somewhat broken health, and much of the administration involved on the rectorship was devolved to his companion John Ussher. He died at Seville 18 August 1656
(Addendum. William Malone published in 1611 the first English translation of the works of - the then Blessed - Teresa of Avilá)

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Malone, William
by Terry Clavin

Malone, William (1586–1656), Jesuit, was born 6 December 1586 in Dublin, the son of Simon Malone, a local merchant, and his wife, Margaret Bexwick from Manchester. He studied humanities at Douai before entering the Society of Jesus on 24 September 1606 at Sant’ Andrea, Rome. After completing his theology course at the Roman college, he went to Portugal, where he studied theology at Evora and Coimbra and was ordained in 1615. He was sent to Ireland in 1615 on the Jesuit mission and was based in Dublin for the next eleven years.

Shortly after arriving in Ireland and at the request of his protestant friend Sir Piers Crosby (qv), he drew up a brief outline of the fundamentals of the catholic faith. Crosby brought this statement to James Ussher (qv), at that time professor of divinity at TCD and rector of Finglas. Malone then wrote a challenge for Ussher, asking of the protestant clergy when it was that the catholic church had fallen into error and how was it that the protestant faith could be true if it rejected a number of tenets held by the early church. Crosby brought this statement to Ussher and a relatively amicable private correspondence ensued between the two clerics as they debated the tenets of the early fathers of the church. Eventually, in 1624 Ussher published an expanded response to Malone's initial challenge. As the publication of catholic literature was prohibited in Ireland, Malone left for the Spanish Netherlands in 1626 and then arranged for the publication at Douai of his A Reply to Mr. James Ussher his answer (1627). In the Reply Malone details disagreements among protestant theologians and argues that the contrasting unity of the catholic church was the surest sign of the rightness of its claim to be the one true church. He notes that whereas previously protestant divines had based their arguments solely on scripture, they have more recently come to agree with the catholic position that the church fathers constitute an important religious authority. Controversially he dedicated the Reply to Charles I and declared that not even the pope could draw the catholics of Ireland from their obedience to their rightful king. Such fulsome expressions of loyalty met with the disapproval of many of Malone's fellow clergy and compatriots. The Reply eventually found its way into circulation in Dublin c.1629–30, after which, at Ussher's behest, three protestant writers published between 1632 and 1641 rejoinders to Malone's work, each dealing with a different topic in the debate.

After the publication of the Reply, Malone was sent to Rome to act as procurator of the Irish Jesuits there. From 1637 to 1647 he was rector of the Irish college in Rome and seems to have performed this task with great distinction. On hearing that Malone intended resigning as rector, the Jesuit superior in Ireland, Thomas Nugent, wrote to Rome in March 1641 begging that Malone remain at his post. Nonetheless he did resign in 1642, but remained in the college as prefect of studies until 1647.

He returned to Ireland that year to become superior of the Jesuit mission in Nugent's stead and soon found himself caught up in the political turmoil of those times. In May 1648 the papal nuncio to Ireland, GianBattista Rinuccini (qv), excommunicated all those who adhered to the truce between the supreme council of the Catholic Confederation and the protestant forces in Munster. He also prohibited church services and the normal administration of the sacraments throughout Ireland. This act divided the catholic laity and clergy and put Malone in a very difficult position. On one hand, the Irish Jesuits were predominantly the sons of wealthy Old English landowners, a group who broadly sympathised with the supreme council. Malone himself was Old English and supported the truce with Inchiquin. Indeed, he appears to have opposed the admission of Gaelic Irish clergy into the Jesuits and, unusually for a catholic clergyman, spoke no Irish. Given these views, it is not surprising that his relations with Rinuccini, whose most reliable supporters tended to be Gaelic Irish, had been tense. However, on the other hand, the Jesuit order stood for obedience to the pope above all else, and could hardly defy his representative in Ireland.

Malone finessed the situation with some skill, but little success, by ordering the Irish Jesuits to follow the example of their diocesan bishop regarding the nuncio's interdict. As most of the Jesuit houses were located in the dioceses of bishops who supported the supreme council this meant that, in effect, the Jesuit order did not observe the interdict. Only in Limerick did the Jesuit house defy the local bishop, and by implication Malone, by observing the interdict. Moreover, many Jesuits actively encouraged the supreme council's defiance of the nuncio and in August 1648 six leading Jesuits signed a declaration supporting the supreme council. At some point in late 1648, Malone visited Rinuccini in Galway city in an effort to convince him of his good intentions. However, the nuncio regarded Malone's behaviour as treachery and believed that the Jesuits played a major role in the failure of his excommunication to defeat the supreme council.

Meanwhile, the Jesuit general in Rome, Vincenzo Carafa, ordered Malone to travel to Bordeaux to explain his behaviour (which he declined to do) and sent Mercure Verdier to Ireland as Jesuit visitor, to ascertain the situation in Ireland. After meeting Rinuccini in Galway, Verdier travelled to Kilkenny to hear Malone and his supporters state their case. Recognising the depth of opposition to Rinuccini within the order, Verdier did not remove Malone from his position, and absolved the Irish Jesuits from Rinuccini's censures. The latter act angered the Jesuits who held that Rinuccini's interdict was invalid.

By the spring of 1650 Malone was in Waterford city, which was being besieged by Cromwellian forces. A plague broke out and Malone and other Jesuits were active tending to the sick and dying. The same year, he was replaced by Thomas Nugent as head of the Jesuit mission in Ireland. Following the fall of Waterford in 1651, Malone went into hiding and was eventually captured in Dublin in 1654. Initially sentenced to death, this was commuted to transportation to Barbados, before he was simply put on a ship for Cadiz in 1655. On 27 October 1655 he was appointed rector of the Irish college at Seville. However, his health was failing and most of the work was carried out by his colleague John Ussher, who succeeded Malone as rector following his death in Seville on 13 August 1656.

C. R. Elrington and J. H. Todd, The whole works of James Ussher, 17 vols (1847–64), iii, 3–5; W. J. Battersby, The Jesuits in Ireland (1854), 70–72; Annie Hutton, The embassy in Ireland (1873), 399, 413, 468–9, 473–5; Michael J. Hynes, The mission of Rinuccini (1932), 264–5, 297; Comment. Rinucc., vi, 139–40; D.Cath.B., ix, 573; Francis Finegan, ‘Irish rectors at Seville, 1619–1687’, IER, ser. 5., no. 106 (July–Dec. 1966), 45–63; D. Gaffney, ‘The practice of religious controversy in Dublin, 1600–41’, W. J. Sheils and D. Wood (ed.), The churches, Ireland and the Irish (1989), 145–58; Louis McRedmond, To the greater glory (1991), 49, 70–73, 78–9, 82–4; Tadhg Ó hAnnracháin, Catholic reformation in Ireland (2002), 241–3; Alan Ford, James Ussher (2005), 62, 67–8

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962
William Malone (1647-1650)
William Malone was born at Dublin on 6th February, 1586. After studying humanities and rhetoric at Douay, he entered the Novitiate of Sant' Andrea in Rome on 24th September, 1606. He studied philosophy at the Roman College, and theology at Evora and Coimbra in Portugal. Returning to Ireland in 1615, he was stationed in the district of Dublin. Soon after he became engaged in a controversy with James Usher, afterwards Protestant Primate. Usher's book, “An Answer to a Challenge made by a Jesuite in Ireland”, 1625, was triumphantly refuted by Fr Malone in a work entitled “A Reply to Fr James Usher, his Answer”, published at Douay in 1627, which reduced Usher to silence and encouraged Catholics greatly. In 1620 Fr Malone was made a Consultor of the Mission. On 11th April, 1624, he made his solemn profession of four vows. In 1626 he was sent as Procurator to Rome. When the administration of the Irish College, Rome, was given to the Society of Jesus by the will of the founder, Cardinal Ludovisi (1635), Fr Malone was selected to become Rector, but various obstacles arose which prevented him taking up that duty until 10th December, 1637. During his term of office he secured for the College the house in the Via Baccina, where it remained till the suppression of the Society. He ceased to be Rector on 1st February, 1642, but remained on as Prefect of Studies and Confessor till 20th April, 1647, when he was appointed Superior of the Irish Mission. During the dissensions that arose among Catholics on the occasion of the Nuncio Rinuccini's censures, he was a strong partisan of the Ormondist faction, and was in consequence denounced to Rome by the Nuncio. The General on 5th September, 16148, appointed a Visitor of the Irish Mission, and ordered Fr Malone to withdraw quietly to France. The Visitor, Fr Maurice Verdier, who arrived at Galway on 28th December, 1648, reported that it would be inadvisable to remove him just at that time. By the death of the General, on 8th June, 1649, all changes of Superiors were, with the approbation of the Holy See, suspended till a new General should be elected. Fr. Francis Piccolomini was elected on 21st December, 1649, and a few weeks later Fr Malone's Socius, Fr George Dillon, was appointed Superior of the Mission.

William Malone (1654)
Fr William Malone, who acted as Vice-Superior of the Irish Mission when Fr. William St Leger was exiled, was appointed Superior of the Mission for the second time on 27th June, 1654, but the General's letter to that effect can hardly have reached him before he, too, was tracked down by spies. To save his host he delivered himself up, and was sentenced to death. This sentence was afterwards changed to one of transportation to the Barbadoes; but just before he was put on board a ship sailing thither, another order arrived that he should be handed over to the captain of a ship bound for Cadiz. After many adventures he arrived there, and was appointed Rector of the Irish College at Seville on 27th October, 1655. But worn out by hardships he died there on 18th August, 1656, regretting the crown of martyrdom had escaped him.

◆ James B Stephenson SJ Menologies 1973
Father William Malone 1586-1656
William Malone was born in Dublin on February 6th 1586. After pursuing his studies at Douai, he entered the Socirty in Rome in 1606.
Returning to Ireland as a priest, he was stationed in Dublin where, like Fr Fitzsimon before him, he engaged in controversy with the Protestants, and became the great champion of the Catholics. He made his name in a clash with James Usher, afterwards Protestant Primate. The latter published a book entitled “An Answer to a Challenge made by a Jesuit in Ireland”. Fr Malone replied with his famous work “A Reply to Mr James Usher, his Answer”, published at Douai in 1627, which reduced Usher to silence and greatly encouraged the Catholics.

Fr Malone was the first Rector if the Irish College in Rome, when that institution was willed to the Jesuits by its founder, Cardinal Ludovisi in 1637. Ten years later Fr Malone was appointed Superior of the Irish Mission.

During the dissensions which arose among Catholics during Rinuccini’s mission, Fr Malone sided quite definitely with the Ormondist faction. As a result, he was denounced to Rome by the Nuncio, and the General appointed a Visiitor, Fr Verdier, to inquire into the state of affairs in Ireland. The General had in fact ordered Fr Malone to withdraw to the continent. It is interesting to note that the Visitor, after his investigations, advised against this course.

On the death of the General, his successor Fr Piccolini appointed Fr George Dillon as Superior in 1649. When Fr William St Leger, the next Superior after Fr Dillon was banished from Ireland, Fr Malone acted as Vice Superior, and was himself again appointed Superior in 1654. However, he was tracked down by spies, and to save his host he gave himself up.

He was banished to the Barbadoes, but the order was changed, and instead he was sent to Cadiz. On his arrival at Cadiz he was appointed Rector of the Irish College in Seville, but worn out by the hardships, he died there on August 18th 1656, regretting the crown of martyrdom which had escaped him.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
MALONE, WILLIAM, a native of Dublin : enrolled himself at Rome, in 1606, amongst the Children of St. Ignatius. After pursuing his studies in that city, and finishing them in Portugal, he was ordered to the Irish Mission, to which during nearly a quarter of a century he rendered good service by his splendid talents, apostolic zeal, and extraordinary prudence. Recalled from Dublin, where he was Superior of his brethren, in the early part of the year 1635, to preside over the Irish College of St. Patrick at Rome, founded by Cardinal Ludovisi, he continued its Rector during the space of several years. Of his talents for government his brethren had formed the highest opinions. In a letter now before me addressed by F. Robert Nugent, the Superior of the Irish Mission, to the General Vitelleschi, of the 14th of March, 1641, he earnestly conjures him “not to yield to his petition of being released from the Rectorship of the College, however painful such pre-eminence may be that he knows no one at present qualified to succeed him in that office that there is not one of his brethren so conversant with the state of this Kingdom and Mission none so thoroughly acquainted with the character of the Irish youth as F. Malone”. On the 23rd of December, 1647, F. Malone was appointed Superior of the Irish Mission in the place of the said F. Nugent. His superiority fell in most difficult times.
In a letter dated Waterford, the l5th of March, 1649, he says, how thankful he should be to be relieved from it that the burthen was heavier on his shoulders than Mount Etna, insomuch that he could say with the Apostle (2 Cor. i. 8 ), he “was even weary of life”. Naturally of a most placid disposition, he found it impossible, during the period of the Interdict, to give satisfaction to the Party supporting the Nuncio, John Baptist Rinuccini * (a prelate ignorant of the country, and of very high pretensions ), and the conflicting interests of the supreme Council at Kilkenny. During the siege of Waterford, he was in the town : on its capture by the enemies of the Catholic Faith, he was apprehended and sent into banishment. On reaching Seville his talents for government were put in requisition, as Rector of F. Gregory’s College in that city. There he consummated his course of usefulness by the death of the righteous, in August, 1656, act. 70.
F. Malone will always rank among the ablest Champions of Orthodoxy in that immortal work entitled “A Reply to Mr James Ushers His Answere”, 4to. 1627, pp. 717. It was printed at Douay; but F. Southwell incorrectly fixes the date of publication to the year 1608. The admirable dedication of the work to King Charles I is abundant evidence of the Author’s loyalty and undivided Allegiance, as well as of his Patriotism. Harris’s notice of this truly learned work satisfies me, that he had never ventured to read it. See p. 130, Book I. Writers of Ireland. Doctor Synge, Archbishop of Tuam, and Dr. Joshua Hoyle, would have consulted their literary fame, had they not attempted to grapple with F. Malone.

  • The Latin Report of his Nunciature in Ireland is in the Holkam Library, and as translated by Archdeacon Glover, may be read in the Catholic Miscellany of October, November, and December, 1829. See also “Hiberaia Dominicana”, also Third Section of the “Political Catechism”, by T. Wyse, Esq. London, 1829. Lord Castleniaine, p. 277, of the “Catholic Apology”, 3rd edition, says that “The Pope on being informed of the Nuncio’s conduct, recalled him, and sent him to his Bishoprick, where he lived to his dying day in disgrace, and never had the least preferment afterwards”. He died on the 13th of December, 1653, aet. 61.

Mann, Maurice, 1801-1877, Jesuit priest

  • IE IJA J/1672
  • Person
  • 25 September 1801-07 February 1877

Born: 25 September 1801, County Tipperary
Entered: 07 July 1837, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: 1841
Final vows: 02 July 1850
Died: 07 February 1877, Stonyhurst, Lancashire, England - Angliae Province (ANG)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Early education at Trinity College Dublin, graduating BA 03 March 1835

Ordained at Stonyhurst September 1841 by Bishop Walsh.

After Ordination he was sent to Stonyhurst to teach Latin and Greek at the College and Seminary for five years.
1847-1851 Sent to the Wigan Mission
1851-1854 Sent to Tunbridge Wells
1854-1858 Appointed Rector of Mount St Mary’s
1858-1870 He was sent to the Holywell Mission, where by his great exertions he founded the hospice for poor pilgrims
1870-1872 He was sent to the new Mission at Bournemouth
1872-1873 He was sent again to Mount St Mary’s as Minister.
1873 he was sent to Stonyhurst for health reasons where he died.

Martin, John, 1876-1951, Jesuit priest

  • IE IJA J/1676
  • Person
  • 19 October 1876-05 March 1951

Born: 19 October 1876, Wigan, Lancashire, England
Entered: 07 September 1893, St Stanislaus College, Tullabeg, County Offaly
Ordained: 26 July 1910
Final vows; 02 February 1912
Died: 05 March 1951, Burke Hall, Kew, Melbourne, Australia - Australiae Province (ASL)

Transcribed HIB to ASL : 05 April 1931

by 1898 at St Aloysius Jersey Channel Islands (FRA) studying
Came to Australia for Regency 1903
by 1911 at Drongen Belgium (BELG) making Tertianship
by 1912 returned to Australia

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
John Martin a man with a ruddy complexion and twinkling eyes, was educated at Mungret, and entered the Society at Tullabeg, 7 September 1893. After his juniorate, he studied philosophy at Jersey, 1897-1900. He taught at Clongowes and Xavier College, Melbourne, 1901-07, and also a prefect.
At Xavier he taught mathematics, English, Latin and French, and his classes were always attractive for the way he aroused interest in the subject. He was a firm teacher-no foolery in
his classes. but he was able to combine humour with severity. He delighted his class at times by reading them a story from Sherlock Holmes or the like. He enjoyed games and loved music.
Theology studies followed at Milltown Park, Dublin, 1907-10, and tertianship at Tronchiennes the following year. He returned to Australia to teach at Xavier College, 1911-15, and St Patrick's College, 1915-21. He did parish work at Richmond, 1921-28, where he was recognised as an indefatigable worker, before returning to teach at Xavier College until 1940.
He was also procurator of the mission and later of the vice-province. He taught at St Aloysius College, Milsons Point, 1940-41, and at Burke Hall, 1941-50. He was always a very retiring man, rarely seen at public functions, but good company for Old Boys, who sought him out in his room, smoking a cigar or a pipe, and together they shared memories of former days.
He was a kind and thoughtful person helpful to scholastics in the colleges. He was a good counsellor, always cheerful and good with more difficult members of the community. He was an expert teacher of French and popular with his students. He had great devotion to his work, and was admired as a preacher, although he did not particularly like the pulpit. He also had a fine singing voice. In his latter years he suffered from heart disease, but did not draw attention to it.

◆ Irish Province News
Irish Province News 26th Year No 2 1951

Obituary :

Fr. Martin died in Melbourne on 4th March. A native of Wigan, Lancs, he was born in 1879 and was educated at St. John's, Wigan and at Mungret Apostolic School. He entered the Society at Tullabeg in 1893 and studied philosophy at Jersey. After a year's teaching at Clongowes, he went to Australia, where he was on the staff of Xavier College, Kew for some five years. He did theology at Milltown Park where he was ordained in 1909. His tertianship he made at Tronchiennes. He returned to Kew to resume work in the classroom till 1921. He was then made Province Procurator, a post he held till. 1935. He was transferred to St. Aloysius' College, Sydney in 1940. From 1942 till his death he was attached to Burke Hall, Preparatory School to Kew.
Fr. Martin was a man of charming manner and a great social success. A gifted singer and interpreter of Irish melodies, the “petit Martin” was a general favourite with the French. He was in constant demand as a philosopher in Jersey on the sac-au-dos or rustication days. He kept in touch with the Irish Province all his life. He and the late Fr. Flinn corresponded monthly with each other giving and receiving items of news affecting both Provinces. R.I.P.

Mayne, Charles, 1906-1990, Jesuit priest

  • IE IJA J/675
  • Person
  • 02 September 1906-28 November 1990

Born: 02 September 1906, Moss Side, Manchester, Lancashire, England
Entered: 01 September 1924, St Stanislaus College, Tullabeg, County Offaly
Ordained: 24 June 1937
Professed: 15 August 1940
Died: 28 November 1990, Kostka Hall, Melbourne, Australia

Transcribed HIB to ASL : 05 April 1931

by 1929 in Australia - Regency

◆ Australian Dictionary of Biography, National Centre of Biography, Australian National University online :
Mayne, Charles (1906–1990)
by John N. Molony
John N. Molony, 'Mayne, Charles (1906–1990)', Australian Dictionary of Biography, National Centre of Biography, Australian National University, http://adb.anu.edu.au/biography/mayne-charles-14953/text26142, published first in hardcopy 2012

Catholic priest; religious writer; theological college head; theological college teacher

Died : 28 November 1990, Kew, Melbourne, Victoria, Australia

Charles Mayne (1906-1990), Jesuit priest and teacher, was born on 2 September 1906 at Moss Side, Manchester, England, son of William Mayne, clerk, and his wife Norah, née Mulvey. Charlie was reared in Ireland and educated by the Christian Brothers in North Dublin. In 1924 he joined the Society of Jesus and in 1927 ill health prompted him to take a teaching position at St Ignatius College, Riverview, New South Wales. He remained there until returning to Ireland in 1931 to complete his studies. On 24 June 1937 he was ordained a priest.

Voyaging back to Australia in 1939, Mayne taught English to several Jewish refugees, one of whom remained his friend for life. After a further two years at Riverview, in 1942 he was appointed dean of discipline at Corpus Christi College, Werribee, a seminary serving Victoria and Tasmania. From 1947 to 1958 he was rector of the college, although a less likely administrator is difficult to imagine. He was so painfully shy (while also aware of his responsibilities as a disciplinarian) that he habitually averted his eyes when passing students lest he observe them engaged in behaviour judged to be unbecoming in young men destined for the priesthood.

Despite his seeming ineptness, Corpus Christi flourished under Mayne, both at Werribee and following its transfer to Glen Waverley, where he was rector in 1960-68. He was determined to form men who would become good priests, rather than good priests who happened to be men. He trusted students to follow their interests and manage their own engagement with the community; he encouraged laymen and women to address the student body; and he taught seminarians to value the fundamental role of the laity in the Church.

Concerned with social issues, Mayne discussed in Exit Australia (1943) the declining birth rate and proposed practical policies in support of large families. As professor of Catholic Action and moral theology, he advocated the role of small groups in Christianising their environments, but insisted that any involvement in politics by Catholic Action was injurious to the divine mission of the Church. He almost physically abhorred B. A. Santamaria’s Catholic Social Studies Movement.

After retiring from Corpus Christi, in 1971 Mayne embarked on work in Papua New Guinea, leading the clergy and laity in spiritual formation. Back in Australia from 1976, he advised Archbishop James Gleeson in Adelaide on the development of parish councils and wrote Parish and Lay Renewal (1979) with Fr Bob Wilkinson. Returning to Melbourne in 1985, he assisted in the Ministry to Priests program.

A man of unflinching integrity and decency, Mayne urged all he met to fulfil their destiny. He could never be stereotyped: no one knew where he was likely to turn up next, brimming with new ideas. No priest exercised a greater influence on the Catholic Church of his time in Australia. He died on 28 November 1990 at East Kew and was buried in Boroondara cemetery. In his funeral homily Archbishop Frank Little, a former student, honoured Mayne’s ‘outstanding contribution’ to his church.

Select Bibliography
D. Strong, The Australian Dictionary of Jesuit Biography (1999)
Footprints (Fitzroy), vol 8, no 1, 1991, p 1
private information and personal knowledge.

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Charles Mayne was raised in Ireland and educated by the Christian Brothers in North Dublin. He joined the Society, 1 September 1924, and was sent to Australia in 1927 as a scholastic to teach at St Ignatius' College, Sydney, where he remained until 1931 when he returned to Ireland to continue his philosophical studies. He was ordained a priest, 24 June 1937.
He returned to Australia in haste in 1939 aboard a ship carrying a number of Jewish refugees fleeing Europe. He taught some of them English, and retained friendships with them.
His first appointment was to teach at St Ignatius' College, Riverview, 1940-41, but in 1942 he was appointed to teach at Corpus Christi College, Werribee, and this began his 27 year association with the seminary formation of priests for Victoria and Tasmania. For twenty years he was rector of the seminary, first at Werribee, and later at Glen Waverley. During the years of the Vatican Council he was a wise guide to both staff and students, advising bishops about the needs of priests in a changing era.
Mayne blended the human touch with a wise, firm spiritual direction. He had the gifts of discernment and of encouraging people. He would urge everyone to develop any special gifts
and interests that might help future ministry in the Church. Students were also advised to read widely, to investigate ideas, and familiarise themselves with all kinds of movements taking place in the Church. Visiting women lecturers were also welcomed long before the role of women in the Church was topical.
He did much to humanise seminary life and training. He treated students with trust and gave them responsibility. He strongly defended the integrity and freedom of the person. He inspired all with a missionary vision of what was possible in the Church. He constantly proposed to priests that they be role-determining rather than role-deterrnined, and enabled priests to escape an identity crisis by convincing them that they had to be themselves.
During his years as rector he wrought many changes to the seminary. He opened the seminary doors to visiting speakers, lay and clerical, male and female, believers and non-believers. He was closely associated with bringing the Cluny nuns into seminary life.
His former students appreciated him for his freshness of mind, breadth of vision and ability to inspire. He was not an academic, but a good practitioner who taught many subjects - theology, philosophy, canon law, languages, spirituality, and “Catholic Action”. It was in this last field that he had great impact in Australia, the involvement of laymen and women in the apostolate of the Church.
For 50 years and more he was constantly lecturing, writing, and guiding groups of people in the lay apostolate. He helped the seminarians in their work with their future parishioners. He was involved with such bodies as at the Young Christian Workers, Young Christian Students, the National Catholic Rural Movement, and the National Catholic Girls' Movement. Training for leadership in the Church was important for Mayne long before VaticanII, he followed the Cardijn programme of “see, judge and act”.
At the age of 65, Mayne undertook a missionary~type assignment in Papua New Guinea in 1971, working especially with the Indigenous congregation, “The Handmaids of Our Lord” in their renewal programme, and at the Xavier Institute for the Sister Formation Course, living in Boroko. For four years he worked in that country with many religious congregations in spiritual formation and leadership courses. These initiatives reached people from many countries of the Pacific.
For the following ten years, from 1976, he lived mainly in Adelaide, where he became a resource person for the archbishop in the development of parish pastoral councils and the development of lay ministry in the Church. While in Adelaide, he co-authored, with Father Bob Wilkinson, a small handbook, “Parish and Lay Renewal”, for use in the archdiocesan renewal programmes.
In the 1980s he was involved with renewal programmes for priests at the St Peter Centre in Canberra and much appreciated by both the director and participants in the enterprise.
From 1985 he continued his interest in working with diocesan priests. He lived in the presbyteries of East Keilor, Cheltenham and East Kew, supporting the clergy, and giving spiritual direction to his many friends. He read books and wrote letters continually, keeping up a wide network of contacts until he died in his chair.
Mayne was a priest of vision, a prophetic person of zeal and youthful hope, yet a very private man. He was appallingly shy, nervous, and diffident person, often ill at ease with people. Yet these qualities gave him a great sympathy with the shy, anxious, introverted and sensitive, those who were struggling with life themselves, or troubled in their vocation.
In Mayne, one could discern a man of prayer, deeply humble, with a great respect and love for everyone he encountered. He was a missionary at heart, keen to communicate the means of spreading the Kingdom. Throughout his life he responded to God's call to explore new and richer ways of being a priest. He believed he was called to challenge and support the laity to be more active in spreading the divine Kingdom. By working with men and women in the lay apostolate he discovered the effectiveness of gathering people into small groups, to reflect on their lives, and to discern and respond to the call of God. He once remarked that he would like to be remembered as one who had been able to inspire others to action. He achieved that goal.

McDonagh, Francis, 1915-1993, Jesuit priest

  • IE IJA J/518
  • Person
  • 21 December 1915-25 February 1993

Born: 21 December 1915, Salford, Manchester, Lancashire, England
Entered: 07 September 1938, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1951, Milltown Park, Dublin
Professed: 02 February 1954
Died: 25 February 1993, Cherryfield Lodge, Dublin

by 1971 at Charles Lwanga, Zambia (ZAM) working

◆ Companions in Mission1880- Zambia-Malawi (ZAM) Obituaries :
Fr Frank was born in Manchester, England, on 21 December 1915. His family moved back to Ireland to live in Dublin. He was 23 years of age when he entered the Society at Emo Park. He went through the usual studies of the Society and was ordained priest at Milltown Park in July 1951.

After tertianship in 1953, he was posted to Belvedere College in Dublin as Assistant Prefect of Studies, going on to be minister for five years and then rector for another six. As it is normal for rectors to be moved at the end of their term, Fr Frank moved to Gardiner Street Church in 1966 to work in the church there, with all which that entailed.

A big change of scene took him to Zambia in 1969 to Charles Lwanga Teacher Training College for a few years where he taught, was spiritual Father to the students, minister and also bursar. St. Ignatius in Lusaka had him for a year, as had Mukasa Minor Seminary in Choma. Back to Lusaka to Chelston parish where he did church work and was also on the Nunciature staff as the ‘local collaborator’, a term to which Fr Frank objected. He remarked to a colleague, ‘My Vatican masters were either oblivious or unbothered that the Nazis had made the term “collaborator” a very bad word’. In 1975 he was minister in Chikuni and returned to Ireland the following year.

He was posted to Gardiner Street where he had been in the sixties. He was bursar and church worker, posts which he held up to 1990 when he was transferred to Cherryfield, the Jesuit Nursing Home, again as bursar and censor of books. This was his last posting as he died there of a heart attack in February of 1993.

Fr Frank was a kind man, right from his novitiate days, ready to help his fellow Jesuits. When he was at Belvedere College, he was remembered as ‘a kind, thoughtful and humane rector’. A good community man, his kindness went with him to Zambia and it is that quality that he is remembered by.

One who wrote a short obituary of him ended it thus: ‘He was an urbane man with a sure sense of humor and the ability to tell a story. Not an ascetic in the physical sense, he liked his drink and smoke and music. But there was in him the essential askesis of devoted service and of deep sympathy and concern for people. It is good to know that he considered his time at Cherryfield the happiest time of his life’.

◆ Fr Francis Finegan : Admissions 1859-1948 - Civil Servant before entry

McGrath, Thomas, 1841-1927, Jesuit priest

  • IE IJA J/1716
  • Person
  • 25 January 1841-23 May 1927

Born: 25 January 1841, Dublin
Entered: 23 September 1867, Milltown Park, Dublin
Ordained: 1874
Final vows: 02 February 1887
Died: 23 May 1927, Loyola College, Greenwich, Sydney, Australia

by 1870 at Amiens France (CAMP) studying
by 1871 at Leuven Belgium (BELG) Studying
by 1875 at Laval France (FRA) studying
by 1878 at Holy Name Manchester - Holy Cross Bedminster (ANG) working
by 1878 at Holy Name Manchester - St Helen’s (ANG) working
by 1885 at Mariendaal, Osterbeek Netherlands (NER) making Tertianship
Went to Australia with John McInerney 1885

◆ HIB Menologies SJ :
After his Novitiate he was sent for Philosophy and some Theology at Louvain, finishing his Theology at Laval, after which he was sent to Mariendaal, Holland for Tertianship.
1884 He was sent to Australia and he spent most of his years there at St Aloysius Sydney, and was Minister there for many years.
1919 His health gave way and he was moved to the Novitiate at Loyola, Greenwich, and remained there until he died 23 May 1927

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Thomas McGrath entered the Society as a priest, 23 September 1867. He completed his juniorate studies at St Acheul, France, 1869-70, and studied one year of theology at Laval, France, 1874. He taught at St Stanislaus College Tullabeg, Galway, Limerick and Mungret, during the years 1875-84, before tertianship at Mariendaal, Holland, 1884-85. Then he left for Australia, arriving in December 1885 .
For the rest of his apostolic life, McGrath spent his time at St Aloysius College, 1885-1919, teaching French and bookkeeping, as well as being a thoughtful minister for a number of years. As a teacher he was recognised by all as kind and considerate, though a strict disciplinarian.
At Milsons Point he was mainly involved with pastoral work at the Star of the Sea Church. Because of failing health, he retired to Loyola College, Greenwich, from 1919 until his death.
For many years he was confessor to the Jesuit novices and the Josephite novices at Mount Street, North Sydney, He was considered a likeable man by those who knew him. He was bearded, and in later life nearly blind and almost deaf. He continued saying a special Mass for priests with poor sight until the end, even though he practically had to be held at the altar by the novice servers.

◆ Fr Francis Finegan : Admissions 1859-1948 - Had spent several years at business in Dublin before entry. Had been St Stanislaus student

◆ Irish Province News
Irish Province News 2nd Year No 4 1927
Obituary :
Fr Tom McGrath :

On 8th May Fr Tom McGrath the senior in age of, our Province, died at Loyola, Sydney.

He was born on the 25th January, 1841, in Dublin, and entered the Novitiate, Milltown, in 1867. He had a year's rhetoric in France, and made philosophy and theology at Louvain, with the exception of the last year, which was passed at Laval. 1875 found him Prefect in Tullabeg, and from that date to 1884. he did excellent work at Galway, Crescent, Mungret, and on the Mission in England. In 1884-85 he made his tertianship in Mariendaal, Holland, and immediately afterwards sailed for Australia. Until his health broke down he worked at St. Aloysius' College, First at Bourke Street, Sydney, and then at Milson's Point. He was for sixteen years Minister. In 1919 his health gave way, and he was moved to the Novitiate, where he remained until he died. On the evening of his death the Master of Novices selected as the subject of his points the life of the good old man. He dwelt on his patience under pain and humiliation, which were intense as the end drew near, on his great faith, on his charity--he was never heard to say an unkind word of anyone-on his respect for superiors, and on his exact observance of spiritual duties. The impression made on the youthful community was deep, for they knew that the Master's words were not a. mere formula, that the virtues he put before them found a living realisation in the holy life and death of Fr. Tom McGrath.

McNamara, Brian, 1933-1989, Jesuit priest

  • IE IJA J/295
  • Person
  • 09 May 1933-01 October 1989

Born: 09 May 1933, Dublin
Entered: 07 September 1951, St Mary's, Emo, County Laois
Ordained: 28 July 1966
Professed: 28 May 1981
Died: 01 October 1989, Espinal, Gardiner Place, Dublin City

by 1969 at Rome, Italy (ROM) studying
by 1972 at Southampton, England (ANG) working
by 1975 at St Bede’s, Manchester (ANG) teaching

Morrison, Michael, 1908-1973, Jesuit priest and chaplain

  • IE IJA J/256
  • Person
  • 05 October 1908-07 April 1973

Born: 05 October 1908, Listowel, County Kerry
Entered: 01 September 1925, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1939
Professed: 07 February 1942
Died: 07 April 1973, Jervis Street Hospital, Dublin

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

Early education at Mungret College SJ

Chaplain in the Second World War.

by 1948 at Riverview, Sydney Australia (ASL) teaching
by 1962 at Holy Name Manchester (ANG) working

◆ Companions in Mission1880- Zambia-Malawi (ZAM) Obituaries :
Note from Lol Kearns Entry
“While driving in convoy on the first stage of our journey to Brussels, my driver ran the car into a tree north of Magdeburg and my head was banged into the glove compartment in the dashboard. I saw Fr Morrison again at CelIe as he bent over my stretcher and formed the opinion that I should never look the same again.

◆ Jesuits in Ireland : https://www.jesuit.ie/news/into-journal-remembers-jesuit-chaplain/

INTO journal remembers Jesuit chaplain
Irish Jesuit and Second World War chaplain Fr Michael Morrison features in the Irish National Teachers Organisation’s InTouch magazine for the January/February 2019 issue.
Fr Morrison was born in Listowel in County Kerry, was educated by the Jesuits in secondary school, joined the Society and taught at Belvedere College SJ in Dublin. He enlisted as a chaplain with the British army, initially ministering in the Middle East and later transferring to the Derry Regiment of the Lancashire Fusiliers.
He arrived with British and Canadian forces to the Bergen-Belsen concentration camp in Northern Germany in April 1945, which was the first camp to be liberated on the Western Front. At that time, there were 60,000 individuals within the camp with conditions described as ‘hell on earth’ – 13,000 people died from sickness and starvation in the weeks after liberation.
While at Bergen-Belsen, Fr Morrison administered the last rights, held Mass for people of different religions and conducted a joint service over a mass grave with, for example, the Jewish British army chaplain. In a letter home, he wrote: “What we met within the first few days is utterly beyond description”, and it was reported that he spoke very little about what he witnessed in later years. He is buried in Glasnevin Cemetery.

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Michael Morrison lived in his early years at Ballysimon on the outskirts of Limerick city. The Christian Brothers educated him at Sexton Street, and then he went to Mungret from 1922, where he excelled himself at hurling. In his last year at school he was a member of the junior team that won the O'Mara Cup.
He entered the Society at Tullabeg, 1 September 1925, and after his home juniorate at Rathfarnham, studied philosophy at Tullabeg. He did regency at Belvedere and Mungret, 1933-36, teaching mathematics and was involved with sport. He studied theology at Milltown Park, 1936-40, and was at Rathfarnham, 1940-41, for tertianship.
During the Second World War he was a military chaplain with the British Army in Egypt 1941-46, serving with the Eight Army and was present at the fall of Tunis. He was later at Belsen in 1945, working in Camp Number 1, the Horror Camp. Herded together in this camp were 50,000 people where typhus was raging When Morrison's unit entered the camp between 7.000 and 10,000 people were found dead in the huts and on the ground. The majority of the living were seriously ill. Many thousands died subsequently Morrison anointed about 300 people daily, helped by very few chaplains. He celebrated Mass on 22 April 1945, the first time at the camp. It was a moving experience for those able to attend.
After the war he went to Australia, teaching briefly at St Aloysius' College, and then at Riverview, 1947-48. He finally did parish work at Richmond, 1949-58.
After leaving Australia, he spent several years attached to the Jesuit Holy Name church in Manchester. He returned to Ireland later, and taught at Mungret, and then at Belvedere College as college bursar, 1963-73.
Morrison was a good listener, allowing others to speak. His quiet, matter-of-fact way of viewing things rendered him one of the most factually objective witnesses of the day-to~day circumstances of World War II. His health deteriorated in his latter years after a series of strokes. He was a man of strong principles, loyal to his duties, and, in his sickness, always unwilling to be a burden.

◆ Irish Province News

Irish Province News 16th Year No 2 1941

General News :
The Irish Province has to date sent 4 chaplains to England for home or foreign service for the duration of the war. They are Frs. Richard Kennedy, Michael Morrison, Conor Naughton and Cyril Perrott. The first three were doing their 3rd year's probation under Fr. Henry Keane at the Castle, Rathfarnham, while Fr. Perrott was Minister at Mungret College. They left Dublin on the afternoon of 26th May for Belfast en route for London. Fr. Richard Clarke reported a few days later seeing them off safely from Victoria. Both he and Fr. Guilly, Senior Chaplain to British Forces in N. Ireland, had been most helpful and kind in getting them under way.

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 21st Year No 4 1946

Australia :
Frs. Fleming and Mansfield (who is a member of the Australian Vice-Province) were able to leave for Australia via America in July.
Frs. Lennon and Morrison are still awaiting travel facilities.

Irish Province News 48th Year No 3 1973

Obituary :

Fr Michael Morrison (1908-1973)

Fr. Michael Morrison was born in Listowel, Co. Kerry, in October 1908, but in his early years moved to Ballysimon on the outskirts of Limerick city; he was one of three children, another boy, Jim, and a sister, whom their mother, early bereaved of her husband, devotedly brought up.
In Limerick he attended the CBS, Sexton Street, primarily and in 1922 went to Mungret, where because of his skill and vigour in the hurling team he was the object of an amount of hero worship among those who found difficulty in earning a place on one team whereas he, by natural right, had a secure billet on both senior and junior teams. In his last year at school he was a stalwart member of the junior team that won the O'Mara Cup.
He entered the novitiate in 1925 and having negotiated many a “novices' jump” proceeded to Rathfarnham in 1927 where during the next three years he was occupied with the humanities. Through no fault of his he was drafted, to Tullabeg for philosophy in 1930 without having completed his university degree - he had spent a year in the home juniorate, because of pressure for accommodation for an overflowing community in Rathfarnham.
After philosophy he spent two years of regency at Belvedere where again his athletic skill in training teams was in requisition. Apart from this particular expertise he was a good teacher especially with mathematics at which he shone even as a boy. He spent a final year of college in his Mungret Alma Mater.
He began his course in Theology at Milltown in 1936, and was ordained in 1939. In 1941 Monsignor Coughlin, the principal chaplain in the British Army, made a strong appeal to the Irish Jesuits for priests to serve with the troops. Fr Michael was one of the first appointed. Soon he was in Egypt moving back and forth with the fortunes of the army in the desert. He was in the final breakthrough of the Eighth Army and was present at the Fall of Tunis where he met Fr Con Murphy, SJ, who had come the other way with the First Army.
Fr Michael did not cross over to Italy with the Eighth Army, but returned to England with his Units in preparation for the attack on the Northern flank of the German Army.
On the 12th April, 1945, the chief of staff of the First German Parachute Army made contact with the British Eighth Corps to ask for a local armistice. He explained that a terrible situation in the POW., and civilian internment camps had arisen at Belsen. Typhus was raging, and the Germans were unable to handle it. Would the Eighth Corps take over?
A truce was immediately arranged. A neutral area was set out around Belsen. The German SS camp staff were to stay on indefinitely. The Hungarian Guard was also to remain. A section of the Wehrmacht was to guard the area but was to be returned behind the German lines fully armed after six days.
Fr Morrison was with the 32nd Casualty Clearing Unit near Belsen at the time and it immediately moved to the camps. Then began for him a period of great trial and anguish. He was principally occupied in Camp Number 1 - known now to all the world as the Horror Camp. Herded together in this camp were fifty thousand people. Thirty-nine huts housed the men, forty-one, the women.
When Fr Morrison's unit entered the camp on April 17th, between seven and ten thousand people lay dead in the huts and on the ground, Of the living the majority were in periculo mortis, and many thousands were dying.
The first date for which statistics were available was April 30th, and on that day five hundred and forty eight people died. It was difficult to assess the number of Catholics, but at a guess it was in the region of 30 per cent. In February, 1945, there were 45 priests in the camp but only 10 were alive on April 17th, when Fr. Morrison arrived. Of these 10, only one, a Pole, Fr Kadjiocka, was able to give Fr Morrison any help. Soon afterwards several other chaplains arrived. The number Fr Michael anointed daily during this first period in the camp was about 300. He wrote in a report :

The joy and gratitude shown by the internees at receiving the sacraments more than compensated for the difficulties. (difficulties such an understatement!) of working in the huts. One was conscious too of being a member of a living unified Church and of the bond which held us together. In the camps were Poles, Hungarians, Czecks, Jugoslavs, Greeks, Rumanians, Ukranians, French, Belgians, Dutch, Italians, and all were able to partake of the same sacrament.
On Sunday, April 22nd. Mass was celebrated for the first. time in Belsen Camp. There was a torrential downpour that morning and it was suggested that Mass be postponed until some other day, but the congregation would not hear of it ... they were drenched through but that did not diminish the fervour and enthusiasm of their singing.

Fr Michael very seldom spoke of his trials at Belsen and it would be difficult for the boys in his latter days at Belvedere to appreciate that the bowed priest who moved about so haltingly with a stick, and was nevertheless, so ready to speak with everyone, had such a distressing experience in his life.
After demobilisation, Fr Morrison went, lent, to Australia where he taught in Riverview College and served in St. Ignatius' Church, Richmond.
Michael was by disposition inclined to let others talk, it could hardly be said of him, on any occasion that he “took over”. His quiet, matter-of-fact, way of viewing things rendered him possibly the most factually objective witness of the day-to-day circumstances of the war situation summarised above. In later years he was, as noted above, averse to alluding to it and memories of it probably deepened the loneliness that affected him when his health declined.
After his return from Australia he spent several years attached to our Holy Name church in Manchester and on his coming back to Ireland after a short term in Mungret he was assigned as Economus to Belvedere, an office he retained until his health gave way; He retained his interest in games and enjoyed a game of golf.
Sadness visited him in the way of family bereavement. After his mother his sister and brother predeceased him; he retained his interest in their families but with the incapacity induced by several strokes and the consciousness of waging a losing battle a strong philosophy was necessary to buoy him up. This he fortunately possessed and the circumstances of his final seizures was characteristic : on the morning of his death he mentioned casually at breakfast that he had had another slight stroke; superiors were immediately informed but in the meantime he began to make his way, alone, upstairs to his room. The exertion brought on another and fatal attack. He was anointed and brought to Jervis Street Hospital but efforts to revive him were unavailing; he was a man of strong principle withal boyish, loyal to his duties, unwilling to be a burden. May he rest in peace.
His obsequies were carried out at Gardiner Street, April 10th; apart from his immediate relatives and a large number of ours there was a big congregation of Belvederians present and past.

Morron, Edward, 1797-1862, Jesuit priest

  • IE IJA J/1777
  • Person
  • 01 January 1797-12 November 1862

Born: 01 January 1797, Dublin
Entered: 07 September 1818, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: 1823, Wolverhampton
Final Vows: 15 August 1838
Died: 12 November 1862, St Francis Xavier, Liverpool, England - Angliae Province (ANG)

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

Ordained 1823 Wolverhampton by Bishop Milner.
1823-1844 Served the Missions of Courtfield, Rotherwas, Bedford Leigh, Chipping and Wigan until September 1844.
1844 Sent to Gilmoss, near Liverpool, which he served until illness saw him moved to St Francis Xavier Liverpool, where he died 12/11/1862 aged 65

He was universally esteemed for his simplicity of character and his great humility.

Murphy, Cornelius, 1696-1766, Jesuit priest

  • IE IJA J/1795
  • Person
  • 24 October 1696-31 October 1766

Born: 24 October 1696, Belgium or Derry, County Derry
Entered: 07 September 1711, Watten, Belgium - Angliae Province (ANG)
Ordained: 1720
Final Vows: 02 February 1729
Died: 31 October 1766, St Ignatius College, London, England - Angliae Province (ANG)

Vice Provincial Angliae Province (ANG)

1723 Catalogue is said to be called “Quercetanus” in Adamman (would = Derriensis)
1757 ANG Catalogue says DOB Belgium. Was Rector and of very high talent and proficiency
1763 Catalogue Said to have been Rector of London Mission, Vice Provincial and then Socius
1761 Murphy wrote from Liège “There is a long and learned letter in defence of Floyd’s works

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
A Writer of ANG;
Rector of the London Mission; Socius of the Provincial; Vice-Provincial (cf ANG Catalogues 1723 and 1763)
Served the Lancashire Mission for many years and Rector of St Aloysius College in 1740
A curious account of an intended attack by “priest-catchers” upon his person when at Brindle (Southhill) is given in “Records SJ” Vol V, p 338.
He was removed to London c 1748/9, declared Rector of St Ignatius College, 31 Janaury 1749, and died there 31 October 1766.
Three works of his are in de Backer “Biblioth. des Écarivains SJ” (cf Foley’s Collectanea)
Called “Quercetanus”, which means a native of Derry as Daire - quercetum; Quercetum certainly means a native of Derry, as the Irish (Zeus MSS) Darach or Derry glosses Quercetum in Latin, and Adamnan translates Daire, Roboretum.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
MURPHY, CORNELIUS, was born in Ireland, on the 24th of October, 1696, was admitted into the Society, on the 7th of September, 1711, and was Professed in the Order, on the 2nd of February, 1730. This eminently gifted Father served the Lancashire Mission for several years, and was Rector of his Brethren there, I think, from 1740, to 1748. He was then appointed Superior of his Brethren in London, and its vicinity. At Christmas 1759, I meet him at Scotney. His death occurred on the 31st of October, 1766.* He was the Translator of Pere Daubenton’s Life of St. John Francis Regis 8vo London, 1738, pp.368 : and was also the Author of “A Review of the important controversy concerning Miracles, and the Protestant Systems relative to it : to which is added a letter with some Remarks on a late Performance called ‘The Criterion of Miracles examined’”. Octavo, London, ( No date of year) pp. 456. It was in the appendix of tins work, that Dr. Milner found ready arranged the refutation of Detector Douglas, of which he has made so important a use in his invaluable work, “The end of Religious Controversy”.

  • Was he not related to the Rev. John Murphy, that Apostolic Priest in Dublin, and devoted friend of the Jesuits, who died on the 2nd of July, 1733, aet. 52.

Naish, Vincent, 1852-1913, Jesuit priest

  • IE IJA J/1813
  • Person
  • 29 August 1852-12 June 1913

Born: 29 August 1852, County Limerick
Entered: 07 February 1870, Milltown Park, Dublin
Ordained: 1889
Professed: 02 February 1891
Died: 12 June 1913, Moncton, New Brunswick, Canada - Belgicae Province (BELG)

Part of the L’Imaculée Conception, De Lorimier, près Montréal, Canada community at the time of death

Transcribed HIB to BELG : 1888

by 1880 at Stonyhurst England (ANG) studying
by 1884 at Oña Spain (CAST) studying
by 1885 at St Beuno’s Wales (ANG) studying
by 1888 at Leuven Belgium (BELG) studying
by 1890 at Drongen Belgium (BELG) making Tertianship
In India for many years before Canada
1894 St Francis Xavier College, Chowringhee India (BELG) Rector
1896-1904 St Joseph’s, Darjeeling, India (BELG) Parish Priest
1904 St Francis Xavier, Liverpool
1905-1909 Holy Name Manchester ,

◆ Fr Francis Finegan : Admissions 1859-1948 - Transcribed into BELG Province 1888, and went to India

Nelson, John, 1778-1843, Jesuit brother

  • IE IJA J/1820
  • Person
  • 28 September 1778-16 September 1843

Born: 28 September 1778, Armagh, County Armagh
Entered: 01 February 1817, Stonyhurst, England - Angliae Province (ANG)
Professed: 08 September 1837
Died: 16 September 1843, Clongowes Wood College, Naas, County Kildare

in Clongowes 1817 - hospitality

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
A native of Armagh, and in his early life he was a tradesman there, using his own and his mother’s names. At the time of the 1798 Rising he suffered great losses because he refused to join the insurgents, and his business was plundered daily by the soldiers.
He left Armagh and settled in Manchester where he again established a comfortable life. His regularity and piety drew the attention of Fr Bromhead there, and though his influence Ent the Society at Stonyhurst.

A few years later he was transferred to Clongowes, where he lived the rest of his life.
(cf copy of eulogy which Hogan possessed)

His life an Clongowes edified a large community, where again, his regularity and piety were the distinguishing characteristics and ornaments of his career. He suffered apoplexy on 16 September 1843 and died the following day.

◆ HIB Menologies SJ :
He took his Final Vows 02 February 1838 along with eleven others, being the first to whom Final Vows were given since the Restoration in Ireland. The others were : Philip Reilly of “Palermo fame”; Nowlan, Cleary, Mulligan, Michael Gallagher, Pexton Sr, Toole, Egan, Ginivan, Patrick Doyle and Plunkett.
In 1840, he was Dispenser and carpenter at Hardwicke St. He was a very humble and obedient religious. He died at Clongowes 16 September 1843.

Note from John Cleary Entry :
He took his First Vows at Clongowes 02 February 1819, and Charles Aylmer said the Mass. There were six others with him : Brothers Egan, Nelson, Plunkett, Mulligan, Bennett and Sherlock, all who persevered happily in the Society to the end.

Newsham, Joseph, 1781-1849, Jesuit priest

  • IE IJA J/1829
  • Person
  • 16 May 1781-08 February 1849

Born: 16 May 1781, Westby, Lancashire, England
Entered: 07 September 1813, Hodder, Lancashire, England - Angliae Province (ANG)
Ordained: 03 July 1819, Dublin
Died: 08 February 1849, Stonyhurst, Lancashire, England - Angliae Province (ANG)

Parker, Richard, 1791-1836, Jesuit priest

  • IE IJA J/1965
  • Person
  • 23 July 1791-03 September 1836

Born: 23 July 1791, Preston, Lancashire, England
Entered: 07 September 1810, Hodder, Lancashire, England - Angliae Province (ANG)
Ordained: December 1819, Dublin
Died: 03 September 1836, Chorley, Lancashire, England - Angliae Province (ANG)

Purbrick, Edward I, 1830-1914, Jesuit priest

  • IE IJA J/2013
  • Person
  • 22 June 1830-18 July 1914

Born: 22 June 1830, Birmingham, Warwickshire, England
Entered: 15 October 1851, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: 1864
Professed: 02 February 1869
Died: 18 July 1914, Holy Name, Manchester, Lancashire, England - Angliae Province (ANG)

by 1904 came to Clongowes (HIB) working

Riordan, Brian J, 1907-1985, Jesuit priest

  • IE IJA J/375
  • Person
  • 12 October 1907-01 September 1985

Born: 12 October 1907, Belfast, County Antrim
Entered: 04 October 1934, Manresa, Roehampton, England - Angliae Province (ANG)
Ordained: 22 July 1922
Professed: 20 March 1950
Died: 01 September 1985, Cherryfield Lodge, Dublin - British Province (BRI)

Part of Coláiste Iognáid community, Galway at time of his death.

◆ Irish Province News

Irish Province News 60th Year No 4 1985

Obituary

Fr Brian Joseph Riordan (1907-1934-1985) (Britain)

Fr Brian Joseph Riordan was born in Belfast on 12th October 1907. He was educated at St Malachy's College, Belfast, and St Mary's College, Dundalk He became a journalist and then on 4th October 1934 joined the Society at Roehampton. After 1st vows he studied philosophy and theology at Heythrop Oxon. In October 1942 his theology was interrupted when he became an RAF chaplain. In February 1947 he was demobbed and had a brief spell on the staff of the Holy Name, Manchester, before returning to Heythrop to finish theology. In 1948 he was a tertian at St Beuno's. In December 1949 he went to Rhodesia where he served at Mondoro, Makumbi, Kutama and Martindale. He returned to the UK in June 1954 and went first to Craighead and then in 1955 joined the parish staff at St Aloysius, Glasgow. He was in charge of the Preparatory school at Langside from 1961 until 1964 when he began his long spell as priest-in-charge and military chaplain at St Margaret's, Lerwick. In 1980 he went to work in N Ireland, first at Ballykilbeg and then at Ballycrabble - both in Downpatrick. In Oct 1984 he was admitted to the Irish Province infirmary, Cherryfield Lodge, Dublin, and from there moved to Our Lady's Hospice, Dublin, where he died on 1st September 1985. Fr Provincial celebrated the requiem in Gardiner street. Among those participating were Brian's brother and other members of the family; the parish priest of Downpatrick; Fr Senan Timoney, Acting Provincial in Ireland, with many members of the Irish Province; and Rory Geoghegan, Hugh Hamill and Bill Mathews from our own province. Fr Provincial is very appreciative of the care shown to Brian by the Irish Province during his illness in the last year, and for their support and hospitality at the funeral. The interment was at Glasnevin cemetery, Dublin.

Scott, John, 1793-1854, Jesuit priest

  • IE IJA J/2098
  • Person
  • 25 February 1793-17 December 1854

Born: 25 February 1793, Shevington, Wigan, Lancashire, England
Entered: 07 September 1815, Hodder, Lancashire, England - Angliae Province (ANG)
Ordained: September 1822, Dublin
Died: 17 December 1854, Boston, Lincolnshire, England - Angliae Province (ANG)

Strickland, Gerard, 1822-1856, Jesuit priest

  • IE IJA J/2159
  • Person
  • 04 November 1822-22 April 1856

Born: 04 November 1822, Lough Glynn, County Roscommon
Entered: 07 September 1840, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: 1850
Died: 22 April 1856, Sevastopol, Crimea

◆ HIB Menologies SJ :
Studied Humanities at Stonyhurst before Ent.

1841 After a year at Hodder, he was sent to Madeira with his father for a change of air 27 September 1841
1844 Sent to Liverpool School for Regency
The after studies in Philosophy at Vals and a long course in Theology at St Beuno’s, he was Ordained 1850.
1851-1853 Appointed Minister at Stonyhurst
1853-1854 Appointed Superior of the new school in Manchester
1854 Appointed Superior of the new Mission at Accrington

He was appointed Chaplain to the English forces in the Crimean War, for which he had volunteered. He died in a camp there of fever 22 April 1856 aged 34. he was universally beloved for his many virtues, a man of great talent and high promise. he was buried in the Crimea with military honours, and his funeral was accompanied by upwards of 6,000 troops. He had caught the fever while voluntarily attending to the wounded French soldiers. He died before taking Final Vows.

Weldon, Thomas, 1714-1776, Jesuit priest

  • IE IJA J/2235
  • Person
  • 18 March 1714-15 February 1776

Born: 18 March 1714, Drogheda, County Louth
Entered: 05 March 1732, Toulouse, France - Tolosanae Province (TOLO)
Ordained: 1744, Tournon-sur-Rhône, France
Final Vows: 15 August 1749
Died: 15 February 1776, Bryn, Lancashire, England - Angliae Province (ANG)

1742-1746 Studied Theology;
1746-1747 At Aurillac TOLO
1748-1749 Not in Catalogue
1749 At Carcassone teaching Philosophy TOLO
In Ireland 1740 onward (Corcoran)
On his tombstone at Windleshaw Abbey near St Helen’s he is called “Rev Thomas Weldon of Scholes, RIP 26/04/1786 Age 75

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Three Entries : (1) Thomas Weldon; (2) Thomas Welton; (3) John Weldon
(1)Thomas Weldon
DOB 18 March or 20 December 1714 Drogheda; Ent 12 July 1732 or 08 March 1731 Toulouse; FV 15 August 1749; RIP 15 February 1776 Bryn, Lancashire (now part of Wigan)
(His death is incorrectly stated to have been at Scholes, Lancashire on 26 April 1786 in “Records SJ” Vol v, p 399 - this is actually a reference to another Thomas Weldon, of Northumberland)
Taught Humanities in France for seven years and Philosophy for four.
1750 Sent to Ireland and soon after assigned to ANG, where he served the Lancashire Mission at Scholes (in Wigan) for many years, and died at Bryn (in Wigan) 15 February 1776.
(2)Thomas Welton
DOB 03 August 1714 Ireland; Ent 08 March 1731; FV 02 February 1748; RIP post 1771 (CF ANG Catalogues 1761, 1763, 1771)
(2)John Welton
Ent c 1732
The Weldon’s are on the Irish Rolls since Richard II; Christopher was in the King’s Irish Regiment in 1690

◆ Fr Francis Finegan SJ :
1734-1735 After First Vows he was sent for Philosophy at Toulouse
1735-1742 Regency at various TOLO Colleges
1742-1746 Sent to study Theology at Clermont-Ferrand and then Tournon where he was Ordained 1744
1746-1750 After a year of Tertianship he taught Philosophy at Aurillac
1750 Sent to Ireland, but spent only one year at Dublin before he joined the ANG Province, where he worked until his death on the Lancashire Mission 15 February 1776

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
WELDON, THOMAS, born at Drogheda, according to one account, the 18th March, but, according to another, the 20th of December, 1714. He was admitted into the Society at Toulouse, on the 8th of March, 1731, or rather the 12th of July, 1732; made the Profession of the four Vows, on the 15th of August, 1749; taught Humanities in France for seven years, and Philosophy for four years. He came to the Irish Mission in 1750, but soon after passed over to England, and for many years resided in Lancashire. He died at Brin, in that County, on the 15th of February, 1776.