Born: 22 April 1853, Limerick City, County Limerick
Entered: 07 September 1877, Milltown Park, Dublin
Ordained: 27 July 1890, St Francis Xavier, Gardiner Street, Dublin
Final Vows: 02 February 1897, Clongowes Wood College SJ
Died: 20 November 1933, Rathfarnham Castle, Dublin

Early education at Clongowes Wood College SJ

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

◆ HIB Menologies SJ :
Note from Br Thomas Johnson Entry :
He was assisted in his last moments by his Spiritual Father, Michael Browne, and died 27 May 1900.
Note from James Dempsey Entry :
He finally retired to Tullabeg and he died there 03 October 1904. he was assisted there in his last moments by the saintly Michael Browne, Rector and Master of Novices.

◆ Irish Province News
Irish Province News 3rd Year No 1 1927

Jubilee : Fr Michael Browne
The official celebration in Fr Michael Browne's honour took place in Rathfarnham on the 29th September. After a good deal of College work, Rector of the Crescent, Clongowes and Tullabeg he was Master of Novices at three different periods and is now Spiritual Father to the fifty-seven Juniors at Rathfarnham and, whenever he gets a chance, spends, at least, seven days a week giving retreats,

Irish Province News 9th Year No 1 1934
Obituary :
Father Michael Browne
Father S. Brown has kindly sent us the following appreciation :
On the morning of November the 28th died Father Michael Browne in his eighty first year.

He was born in Limerick in 1853 and was educated partly at Crescent College in that city and partly at Clongowes. On leaving the latter college he applied to enter the Society. Superiors thought him too delicate and rejected the application. He accordingly went to Carlow College to study for the priesthood. But the call was insistent. After a visit to Rome and to Lourdes he tried again and this time was successful. He entered the Novitiate at Milltown
Park on the 7th of September 1877. The fifty-six years of his life in the Society were outwardly uneventful. He had relatively little contact with the outer world and shunned all
appearances in public. But within the Province he held nearly every office of trust and responsibility with the exception of that of Provincial. He was Master in the colleges (Tullabeg
1883-85, Clongowes '86 and Mungret 1891-94). During this last period he was Prefect of Studies. He was Spiritual Father in Clongowes ('96- '99) and later in Rathfarnham (1924-31). He was Rector of Tullabeg from 1900 to 1904, again 1908 to 1910. During these two periods of office he was Master of Novices. He was Rector of the Crescent (1905-7). Finally he was for eleven years Socius to the Provincial (1911-22). That is surely a remarkable record.
But he will perhaps be remembered not so much for his eminent services to the Society as for his personality. For throughout his life he was known to be a man of deep and genuine holiness and there were many who did not hesitate to speak of him as a saint. Despite all his efforts to conceal it his austerity was well known. Especially in his Tullabeg days he was merciless to himself, Without being a very close observer one could know that he was all tied up with hair-shirts and chains. Indeed this was the origin of some of his characteristic gestures. Superiors had to exercise constant vigilance to see that he took sufficient food. He was more lenient in his later years, but even in his last year he sometimes made his meal of dry bread. He never smoked nor drank wine or spirits. He had schooled himself in the most rigid observance of “custody of the eyes.” He seldom, in fact looked at the person to whom he was speaking and he not infrequently made upon outsiders an impression of aloofness and indifference. There was indeed no little aloofness in his way of life. He made few friends and acquaintances. But his manner was by no means cold and repelling. He had a temper but it was under such stern control that few suspected its existence.
He was the most unworldly of men. He never read newspapers and took little or no interest in the little events of the day. He preached a lofty spirituality that soared high above the earth. One felt oneself among naked mountain peaks and breathed a somewhat rarefied atmosphere. Still humor, of a simple and homely kind, was by no means banished from
his Retreats and exhortations. He even courted a hearty laugh from his audience. He himself could laugh heartily in his deep bass voice and often when telling some amusing anecdote
the tears would run down his cheeks and his mirth would so choke his utterance that listeners sometimes failed to catch the climax or the point of the story. His memory held a great
store of such anecdotes centering very largely in Limerick, which always held a warm place in his heart.
He was always an intense student and a lover of books. He wrote, so far as I know, nothing for publication, but he accumulated copious notes, largely written in shorthand. Many
years ago he discarded large quantities of MS. material relating to his work as a master. He loved to pick up for a few pence in second hand bookshops books that appealed to him. His friends knew that books were the only gifts that would be acceptable. He belonged, one might say, to the Victorian epoch. In literature as in other things, modernity had no appeal for him. His taste was for history and biography and he seems never to have read fiction.
He went to God as straight as he knew how, without hesitations or compromises and regardless of the cost. He thought, as he lived, in straight lines, looking neither to right nor left. His character was strong and simple without subtlety and without crookedness of any kind. On subjects about which he cared at all his principles were fixed, his mind was made up. And as with principles of thought so with principles of conduct. Early in life he had laid down such principles for himself and to these he adhered undeviatingly to the end.
His spiritual life was hidden with Christ in God. One could only guess at its characteristics. It included certainly a great love for Our Lady and he never began an exhortation in the
chapel without reciting in full an Act of Consecration to her. Much of his time, especially towards the end, was spent in the chapel. All who really knew him were convinced of his great holiness.
As long as strength remained to him he worked unsparingly. I have known him to give as many as seven Retreats on end. During these Retreats he was the despair of the Sister who
waited on him at meals. In the last year of his life he was still giving domestic exhortations and lectures in various convents. He held the honorable post of confessor to the Archbishop of Dublin.
In his last illness, as long as his mind held good, he was his old self, concerned only about the trouble he was giving, and praying almost without interruption.

◆ James B Stephenson SJ Menologies 1973

Father Michael Brown 1853-1933
Fr Michael was preeminently the Ascetic of the Province. His austerity was well known, in spite of all his efforts to conceal it. Especially in his Tullabeg days as Master of Novices, he was merciless on himself. He was a great believer in hairshirts and chains, and Superiors had to exercise vigilance to make sure he took sufficient food. Yet he was not a solitary, given over to lone contemplation. In his time, he held every administrative post in the Province, save that of Provincial, though he acted as Vice-Provincial on one occasion. He was untiring in giving retreats, even up to his last years, and was known to have given 7 retreats on end, without interval.

At the same time he was not a repelling character, rather he engendered great respect and affection. He had his sense of humour, and his deep laugh was familiar to all his listeners.

He went straight to God as he knew how, without compromised. His use of creatures was mainly by abstention. When he died on November 22nd 1933, after 56 years in the Society, one eminent fellow Jesuit remarked that Fr Michael Brown’s holiness was reminiscent of the old Irish monks, to which an equally eminent Jesuit replied “Nay more, his eminence was pre-Christian”.

◆ The Clongownian, 1934

Obituary

Father Michael Browne SJ

Father Michael Browne, whose death took place at Rathfarnham Castle, on Monday, November 20th, 1933, in his eighty-first year, was one of the links that bound together Tullabeg and Clongowes. He was an Old Clongownian, had been a master and Prefect of Studies in both Colleges, was Spiritual Father and Rector of Clongowes and had been twice Rector of Tullabeg when it was no longer a secondary school. For over thirty years before his death, he had no direct connection with Clongowes. His name was hardly known to the later generations of boys here, but those who were at Clongowes in the late nineties realise that a great Clongownian has died.

Michael Browne was born in Limerick on April 22nd,. 1853. His early school years were spent in that city at the Sacred Heart College, then known as St Munchin's College. Having already a wish to become a Jesuit, he came to Clongowes in 1872, and, after two years here, he applied to enter the noviceship. Owing to his delicate state of health the application was refused It was a sore trial; but Michael Browne did not lightly abandon anything on which he had set his heart. He wanted to become a priest and succeeded in gaining admission to St Patrick's College, Carlow. His lungs were weak and his health did not improve, while the call to the Jesuit noviceship became more insistent. Heaven was stormed with prayers by himself and by his friends. It used to be told how his sister, who was a nun and who died at an early age, offered her life that Michael might be able to become a Jesuit. After a visit to Rome and to Lourdes, undertaken to obtain his desire, he asked again to be received into the Society of Jesus. This time he was accepted, and he entered the novitiate at Milltown Park, Dublin, on September 7th, 1877, three years after he had left Clongowes.

Before we write of the man, let us recall dates and occupations, for they are instructive. At the end of his noviceship. at Milltown Park, Michael Browne took his yows on September 8th, 1879. Then followed four further years at Milltown, one as a Junior, the remaining three studying philosophy. From 1883 to 1886 he was Prefect of Studies and Master of English and Mathematics at Tullabeg. He came to Clongowes in the Amalgamation Year, as Assistant Prefect of Studies and Mathematical Master of the Royal University students. From 1887 to 1891, he studied theology, for the first two years at Louvain and later at Milltown Park, where he was ordained in 1890. During his last year at Milltown as a priest he was a constant visitor to the Incurables Hospital, Donny brook, where the memory of his kindness and of his holiness was still fresh among the patients twenty years afterwards. In 1891, he was appointed Prefect of Studies at Mungret, a position which he held for four years, when he also taught the Royal University students at a time when they were bringing fame to Mungret. On leaving Mungret in 1895, he went to Chieri, Italy, for his tertianship. The next year found him Spiritual Father and a master at Clongowes. When Father Devitt left Clongowes in the summer of 1900, Father Michael Browne succeeded him as Rector, but it was only for a few months, as he was nominated Rector and Master of Novices at Tullabeg towards the end of November of the same year. During this period the late Father John Sullivan was a novice under Father Brownie's direction. They were kindred souls, and ever after novice and Novice Master had a lifelong veneration for one another. In the August of 1905, Father Browne was made Rector of the Sacred Heart College and Church at Limerick, This was, perhaps, the most active period of his very busy life, as, while Rector, he taught in the College, worked in the Church, and had charge of the three branches of the Sodality of the Blessed Virgin the Children of Mary whom he addressed once a week, the Ignatian Sodality for young men and the boys' Sodality of Our Lady. In August, 1908, we find him again Master of Novices and Rector of Tullabeg. Three years later he was named Socius to the Provincial, a position which he held for eleven years, during which time also, he was an indefatigable worker in the Church at Gardiner Street, In 1922 he went to Tullabeg as Master of Novices for the third time, and in 1924 he was transferred to Rathfarnham where he was Spiritual Father and occupied in giving Retreats to within a few months of his death. It is a summary of over half-a-century which Father Browne spent slaving in the service of God.

Though holding most important positions within the Society of Jesus, where he earned universal respect and reverence, Father Michael Browne's life was to a great extent hidden from the outside world. But within and without the Society, the striking holiness of his life impressed everybody with whom he came in contact. One could not help noticing his complete other-worldliness. “God everywhere and in everything; a constant endeavour to be pleasing in His eyes, and to require nothing of Him except the means so to be” : such was the motive force behind the life of Father Michael Browne. Despite his efforts to escape notice he could not conceal his austerities. Hair shirts, chains and disciplines were part of his everyday life. His only rest during many years was a few hours on a plank bed. When Father Browne was a priest at Clongowes there was a tradition among the boys that their spiritual father slept on “boards and pebbles”, and the schoolboy phrase was not far removed from the truth. Indeed, Superiors, knowing that he worked very hard, had to be constantly vigilant to see that he took enough food. During Retreats, when urging his hearers to practise what they preached, he frequently mentioned the phrase said to have been used by a member of his congregation to a preacher who had taught stern self-denial : “When I heard you in the pulpit I despaired of salvation, but when I saw you at your meals I took courage again”. When one saw him take his food, the courage was all on Father Browne's side, for dry bread was the chief item of his unchanging menu, While this was his daily routine he astonished all by his capability for constant and trying work. He was known to have given as many as seven Retreats on end. More than once, when others engaged in the same work fell ill, he conducted two Retreats simultaneously.

Yet though he taught self-denial, he would not allow others to do anything rash in this respect : “Take your food”, he would say, “we must keep the engine going, if it is to do its work”. His war on self was relentless. It extended to everything in his life. Passing through Switzerland on his way to Italy, it was known that he did not raise his eyes to look upon the beautiful scenery, upon which he did not expect to have the opportunity of gazing again. It was not, indeed, that he did not like pleasing sights, for while at Mungret as a young priest he used to go to the upper storey of the College to admire the charming sunsets, and then would kneel down and recite the Te Deum. When at Lourdes he prayed that he might not witness a miracle, for he did not want to lessen the full merit of his faith. .

But this war on self was only one means which Father Browne employed to bring him nearer to God. In his eyes, prayer was much more important than exterior mortification. His constant union with God was remarkable. He spent a large portion of the day and many hours of the night in formal prayer. To the ordinary spiritual duties of a Jesuit he added many more to which he was ever faithful. He passed hours each day before the Blessed Sacrament, There, in meditation, he prepared the subject matter of his sermons and Retreat lectures, It was in the Chapel he recited the Divine Office, where in a quiet corner he usually knelt without resting on any support. He had a strong and tender devotion to our Blessed Lady, and from his early years he said the full fifteen decades of her Rosary daily. He once told a friend that the biggest thing in his early life had been his being made a Child of Mary. How really he took this was shown by his unbroken habit of reciting the short act of consecration used in the reception into the Sodality before every spiritual address which he gave. Never was anything allowed to interfere with his spirit of prayer and of recollection. Rarely, if ever, did he read newspapers or novels, unless when such reading was part of his work. This practice he recommended to others. To their questioning, about reading a book or a novel, nearly always came the same disconcertingly logical answer, by way of another question: “Does it help you to say your prayers?” Devotion to the Sacred Heart and to the Passion he held very dear. Among the saints he seemed to be especially devoted to St Teresa and St Francis de Sales, to St Aloysius and St John Berchmans. This last saint had a big place in his life. “What would St. John Berchmans do?” was a frequent question to guide those under his direction.

It was as a Spiritual Director that Father Michael Browne was chiefly known. For those who met him for the first time, and who had never come to him with a serious trouble, there was much in the strict custody of his eyes and a certain aloofness in his manner, which made them think that Father Browne was too cold and too much removed from them to be really helpful. Yet it certainly was not so. When he came in contact with a weak or troubled soul, Father Browne was kindness itself. He was fond of repeating the saying of St Francis de Sales : “You will catch more flies with a spoonful of honey than with a barrel of vinegar”. And again he would say: “I have not found any instance in the New Testament where Our Lord dealt harshly with the penitent sinner”. He dealt with those in trouble as did the Master. The poor around Gardiner Street knew that he was not cold, and felt that “Saint Browne”, as they used to call him among themselves, was their friend.

He would encourage those who had to struggle against temptation by telling them that he had a lifelong fight against a violent temper, and then he would urge the recital of Blessed Claude de la Colombière's Act of Confidence in God. Some of his sayings already mentioned show how Father Browne constantly employed the best method of the Spiritual Director, which consists in making the soul help itself. For him, Spiritual Exercises were always to be under stood in the Ignatian and literal meaning, a real striving after higher things. During Retreats and at other times, he expected a strong effort in response to his advice, yet he was ready to pardon failure which comes from weakness and not from lack of good will.

His marvellous memory held a seemingly inexhaustible store of anecdotes from history and biography, sacred and profane, of which he was a deep student. He was Victorian in his reading and conversation, and most of his stories were of people and of events of the last century. Archbishop Healy and Bishop O'Dwyer of Limerick, whose cousin he was, were the subjects of many a reminiscence. He had a great fund of anecdotes about Limerick, which ever had a warm place in his heart. His sense of humour, another help to holiness, often so overcame him when telling a story that the end was lost in the loud and hearty laugh so characteristic of him, while tears of mirth rolled down his cheeks. His wide reading served him well when preaching and giving Retreats. He prepared his matter most diligently, wrote out his sermons carefully, in which one saw the influence of Newman, with whose writings he was very familiar, but he never used a note nor a book in the pulpit or when giving a Retreat lecture. Yet he would recite a dozen verses of the Scriptures, or a large part of a chapter of the Imitation of Christ, or the full text of one of the Spiritual Exercises of St Ignatius with faithful accuracy.

Father Michael Browne is dead. But he has left behind him among his fellow-Jesuits a lasting memory of great kindness, of severe asceticism, of very hard work, of a prayerful life and of remarkable holiness. To have known him is regarded as a privilege by those who were brought into familiar contact with him during life. To have been asked to pen these lines by the Editor of “The Clongownian” has been looked upon as a very great privilege by the present writer, who gladly pays this tribute to his old Master of Novices and to a loved and revered friend through many years.

May God give His richest rewards to Father Michael Browne who spent his life so generously in working for Him.

◆ The Mungret Annual, 1934

Obituary

Father Michael Browne SJ

It is our sad duty to have to record the 1 death of one, whose connection with Mungret goes back to the nineties of last century - Father Michael Browne. But, though it is many years since he was working amongst us, still the memory of him and of his saintliness has remained ever fresh and lasting among those who had the good fortune to live with him.

Father Michael was a Limerick man, born in that city in 1853, the son of the late County Court Judge, Daniel Browne. His early years were spent at the Crescent, Limerick, and then at Clongowes Wood College. On leaving the latter college, he applied to be admitted into the Society of Jesus, but, to his great disappointment, was rejected on the score of ill-health. Being determined to be a priest, he entered Carlow College. Here his vocation for the Society persisted. In response to its dictates, he applied again to be admitted into the Society, and, to his great joy, was accepted. He always attributed the success of this second application to the intercession of the Virgin Mother, and here we have the first evidence of that sweet devotion which was the predominating and all-pervading one of his life.

In 1877 he entered the Jesuit noviceship at Milltown Park. His ideals, like those of all novices, were very high, St Stanislaus was to be outdone, but, there was this difference with Father Michael, as his brethren can attest - he arrived where they. aspired and his striving after sublime perfection never lost the fervour of the noviceship days.

His noviceship finished, Father Browne continued on at Milltown Park, studying Philosophy for three years, and then departed for St Stanislaus' College, Tullamore, at that time one of the leading lay colleges in the country. Here he acted as Prefect of Studies in 1883. In the year of “the amalgamation with Clongowes”, 1886, he proceeded there, to act as Assistant Prefect of Studies. Theology absorbed his energies for the next four years, partly at Louvain, partly at Milltown Park, culminating in the long-awaited glory of the priesthood in 1891.

Mungret claimed him for the next three to four years, as Prefect of Studies. During these years, he had charge of the Sodality of Our Lady, an office that was especially dear to him on account of his tender devotion to the Virgin Mother. The following extract from the history of the Sodality is not without interest :

“Father D Gallery (the first Director) was succeeded by Father M Browne. By him the Sodality was directed for four years, and it owes to his assiduous care, the deep root it has taken in the College”. -(”Mungret Annual”, 1897).

From Mungret, he next set off for Chieri, Turin, there to go through his tertianship, the final moulding process of the Jesuit. He returned from Chieri to take up the Office of Spiritual Father to the boys and of Assistant in the People's Church. The kindness and saintliness displayed by him in these functions, won for him the “one post of distinction in the Society-Master of Novices”. This he held for ten years, at different intervals.

For three years he acted as Rector of the Crescent, Limerick, then was Novice-Master again, then Assistant to the Provincial. After eleven years in these duties, for the latter few of which he also exercised the ministry at Gardiner Street with great fruit and renown, he set out for Tullabeg once more, to fill the office of Novice-Master. After two years interval, he became Spiritual Father to the Scholastics in Rathfarnham Castle, which post he filled till his death. Though he had never been a man of robust health, owing to his natural delicacy and to his austerities, nevertheless he had successfully come through many a severe bout of sickness and had often been anointed. So his last illness was not looked upon with any great alarm at the beginning. But after a few days' illness, very little hope of his recovery was entertained, and he passed away, after a comparatively short illness, in his 81st year, on November 20th, 1933.

It would be an impertinence on our part to attempt to give an adequate estimation of Father Browne's lofty character within the narrow limits at our disposal. Suffice it to say, that, within the Order, he was held to be a man of great sanctity and of model observance, without, he was eagerly sought after, as a spiritual guide and Retreat giver by religious and clergy, and as a father confessor by the laity. May he rest in peace.

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

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

Father Michael Browne (1853-1933)

A native of Limerick city and a pupil of this college, entered the Society in 1877. Until the close of the last century, he was master, or prefect of studies or spiritual father to the boys in Tullabeg, Clongowes and Mungret. From 1900 onwards he was given one post of responsibility after another and gave distinguished service to the Society: Rector and Master of Novices at Tullabeg (1900-1905); Rector of Sacred Heart College, Limerick (1905-1908); Rector again at Tullabeg (1908-1911); secretary to the Provincial (1911-1922); Master of Novices (1922-1924). The remaining ten years of his life were spent as spiritual father to the community at Rathfarnham Castle.

For many years, Father Browne's duties brought him into little contact with the outside world. Apart from his rectorship at the Crescent, his work was within the Society. Yet, without realising it, Father Browne, in his lifetime, was known to many outside the Society as a man of singular holiness. It was he who formed the servant of God, Father John Sullivan in his noviceship days. Until death called both these priests away in the same year, 1933, the former novice-master and the former novice regarded one another with humble veneration. A biography of Father Michael Browne from the able pen of Father Thomas Hurley (master at the Crescent (1928-33 and 1940-52]) was published in 1949.

Born: 13 November 1790, Dublin City, County Dublin
Entered: 07 September 1808, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: 1814, Palermo, Sicily
Died: 22 August 1820, Clongowes Wood College, County Kildare

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1814 Studied Humanities at Stonyhurst and Theology at Palermo, graduating DD and where he was Ordained.
He went with a band of choice youths who were destined to replant the standard of St Ignatius in Ireland, to Palermo, where he made his studies, graduated DD, and returning to Ireland, had a prominent part in the foundation of Clongowes (Oliver, Stonyhurst MSS)
Dr Olvier gives an extract from a letter to himself from Father Esmonde with edifying details of the death of this learned and holy father. He says that he was in his twenty-ninth year “beloved by God and men”, and that he was a rare association of piety, learning and simplicity. He had said his last Mass at Clongowes on the Feast of the Assumption and went to Dublin the same day for a change of air. “I shall never forget his last night, which I spent at his bedside, it was a practical lesson in how to die. Having asked for and received the last Sacraments with tranquil, unaffected piety, answering to all the prayers, he fell into a slumber. At length awakening he said ‘Farewell, I am dying’, and then giving me some commissions, he added ‘I shall see Clongowes no more. Salute the community in my name. Assure them of my sincerest affection’. He then spoke very calmly of his impending death”
According to Father Bracken, a competent judge, he was by far the most gifted and learned of the Irish Jesuits of his time, and was a Professor of Theology at age 25. He was a most hardworking student and Professor, and of childlike simplicity.
He was carried off by a premature death from consumption.
He had the good and wholesome habit of renewing his Vows every day. (cf Oliver, Stonyhurst MSS for a long sketch)

◆ HIB Menologies SJ :
After studying Humanities at Carlow and Stonyhurst, he proceeded with a band of choice youths (who were destined to replant the standard of St Ignatius in Ireland) to Palermo, where he went through a course of Philosophy and Divinity. In 1814, this highly gifted young man returned to his native country with a DD, to take a prominent part in the organisation of Clongowes. Here, his classical attainments, his varied learning, but above all, the example of his religious virtues, insured universal esteem and admiration. But a pulmonary complaint was undermining his constitution, and to the grief of every genius and friend, the lamp of life was extinguished on the 22nd August 1821. Two days after a train of sorrowing friends and admirers followed his remains to Mainham Church, adjoining the demesne of Clongowes”
Note from Br John O’Brien Entry :
It may not be out of place to mention that Edmund Hogan stated that the Italian Fathers told James Butler, of Clongowes fame, in 1805, that an Irish Jesuit Synnott was the last to leave off the Jesuit habit worn at the time of the Suppression in 1773 - “Go and tell His Holiness that it was an Irishman was the last member to put aside the habit”. So, Brother O’Brien was the last Brother to put aside the tall-hat in 1892 in obedience to the order of the Provincial Timothy Kenny.

◆ Fr Joseph McDonnell SJ Past and Present Notes :
16th February 1811 At the advance ages of 73, Father Betagh, PP of the St Michael Rosemary Lane Parish Dublin, Vicar General of the Dublin Archdiocese died. His death was looked upon as almost a national calamity. Shops and businesses were closed on the day of his funeral. His name and qualities were on the lips of everyone. He was an ex-Jesuit, the link between the Old and New Society in Ireland.

Among his many works was the foundation of two schools for boys : one a Classical school in Sall’s Court, the other a Night School in Skinner’s Row. One pupil received particular care - Peter Kenney - as he believed there might be great things to come from him in the future. “I have not long to be with you, but never fear, I’m rearing up a cock that will crow louder and sweeter for yopu than I ever did” he told his parishioners. Peter Kenney was to be “founder” of the restored Society in Ireland.

There were seventeen Jesuits in Ireland at the Suppression : John Ward, Clement Kelly, Edward Keating, John St Leger, Nicholas Barron, John Austin, Peter Berrill, James Moroney, Michael Cawood, Michael Fitzgerald, John Fullam, Paul Power, John Barron, Joseph O’Halloran, James Mulcaile, Richard O’Callaghan and Thomas Betagh. These men believed in the future restoration, and they husbanded their resources and succeeded in handing down to their successors a considerable sum of money, which had been saved by them.

A letter from the Acting General Father Thaddeus Brezozowski, dated St Petersburg 14/06/1806 was addressed to the only two survivors, Betagh and O’Callaghan. He thanked them for their work and their union with those in Russia, and suggested that the restoration was close at hand.

A letter from Nicholas Sewell, dated Stonyhurst 07/07/1809 to Betagh gives details of Irishmen being sent to Sicily for studies : Bartholomew Esmonde, Paul Ferley, Charles Aylmer, Robert St Leger, Edmund Cogan and James Butler. Peter Kenney and Matthew Gahan had preceded them. These were the foundation stones of the Restored Society.

Returning to Ireland, Kenney, Gahan and John Ryan took residence at No3 George’s Hill. Two years later, with the monies saved for them, Kenney bought Clongowes as a College for boys and a House of Studies for Jesuits. From a diary fragment of Aylmer, we learn that Kenney was Superior of the Irish Mission and Prefect of Studies, Aylmer was Minister, Claude Jautard, a survivor of the old Society in France was Spiritual Father, Butler was Professor of Moral and Dogmatic Theology, Ferley was professor of Logic and Metaphysics, Esmonde was Superior of Scholastics and they were joined by St Leger and William Dinan. Gahan was described as a Missioner at Francis St Dublin and Confessor to the Poor Clares and irish Sisters of Charity at Harold’s Cross and Summerhill. Ryan was a Missioner in St Paul’s, Arran Quay, Dublin. Among the Scholastics, Brothers and Masters were : Brothers Fraser, Levins, Connor, Bracken, Sherlock, Moran, Mullen and McGlade.

Trouble was not long coming. Protestants were upset that the Jesuits were in Ireland and sent a petition was sent to Parliament, suggesting that the Vow of Obedience to the Pope meant they could not have an Oath of Allegiance to the King. In addition, the expulsion of Jesuits from all of Europe had been a good thing. Kenney’s influence and diplomatic skills resulted in gaining support from Protestants in the locality of Clongowes, and a counter petition was presented by the Duke of Leinster on behalf of the Jesuits. This moment passed, but anto Jesuit feelings were mounting, such as in the Orange faction, and they managed to get an enquiry into the Jesuits and Peter Kenney and they appeared before the Irish Chief Secretary and Provy Council. Peter Kenney’s persuasive and oratorical skills won the day and the enquiry group said they were satisfied and impressed.

Over the years the Mission grew into a Province with Joseph Lentaigne as first Provincial in 1860. In 1885 the first outward undertaking was the setting up of an Irish Mission to Australia by Lentaigne and William Kelly, and this Mission grew exponentially from very humble beginnings.

Later the performance of the Jesuits in managing UCD with little or no money, and then outperforming what were known as the “Queen’s Colleges” forced the issue of injustice against Catholics in Ireland in the matter of University education. It is William Delaney who headed up the effort and create the National University of Ireland under endowment from the Government.from the Government.

◆ James B Stephenson SJ Menologies 1973

Father James Butler 1792-1820
On August 22nd 1820 in Clongowes died Fr James Butler, who according to Fr Bracken, was the most gifted and learned Jesuit of his time.

He was born in Dublin in 1792 and entered the noviceship at Hodder in 1808. His philosophical and theological studies were carried out at Palermo with such success that he was Professor of Theology at the early age of 25.

Returning to Ireland in 1814, he took a prominent part in the organisation of Clongowes. But, he was suffering from a pulmonary complaint which carried him off at the age of 29. Fr Bartholomew Esmonde has left us an account of his death :

“I shall never forget his last night, which I spent at his bedside. Awaking from sleep he took my hand, saying ‘Farewell, I am dying. I shall see Clongowes no more. Salute the community in my name, ensure them of my sincerest affection’. Of his impending death he then spoke very calmly, asking me to repeat from time to time a favourite Italian hymn ‘O bella mis Speranza’. ‘Tell me Fr Butler’ said I, ‘you are younger than I am, and if restored to health might do much good. If the choice of life and death were left to you, which would you choose’. He paused for a moment, and then turning to me with a smile said ‘If the choice were left to me, I would make none, but leave it to God, for he knows best’. In a few moments his strength was gone, and lisping the names of Jesus and Mary, he died”.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BUTLER, JAMES, after studying Humanities at Carlow and Stonyhurst,he proceeded with a band of choice youths (who were destined to replant the standard of St. Ignatius in Ireland) to Palermo, where he went through a course of Philosophy and Divinity. In 1814, this highly gifted young man returned to his native country, with the diploma of Doctor of Divinity, to take a prominent part in the organisation of Clongowes College. Here his classical attainments, his varied learning, but, above all, the example of his religious virtues, insured universal esteem and admiration. But a pulmonary complaint was undermining his constitution : and to the grief of every friend of genius and religion, the lamp of life was extinguished on the 22nd of August, 1821. Two days later, a train of sorrowing friends and admirers followed his remains to the grave in Mainham Church, adjoining the demesne of Clongowes College. The following extract ot a letter which I received from his Colleague, F. Bartholomew Esmonde, will interest and edify the reader:
“The lamented F. Butler died, I may say, in my arms, in his twenty-ninth year, dilectus Deo et hominibus. What a rare association of learning, piety, and simplicity! the Octave of the Assumption of B. Virgin Mary was his last day upon earth. He had said Mass at Clongowes for the last time on the feast of the Assumption, and came up to Dublin the same day for change of air. In a day or two it was evident that his dissolution was near at hand; and as his strength declined, his piety seemed to increase. I shall never forget his last night, which I spent at his bed-side : it was a practical lesson how to die. Having demanded and received the last sacraments with tranquil unaffected piety, answering to all the Prayers, he fell into a slumber. At length awakening he gave me his hand, saying, ‘Farewell, I am dying’, and then giving me some commissions, he added ‘I shall see Clongowes no more. Salute the community in my name : assure them of my sincerest affection’. Of his impending death he then spoke very calmly, asking me from time time to repeat a favorite Italian hymn by Bd. Ligouri in honour of the Virgin Mary - :
O bella mia Speranza, &c.
This seemed to give him exquisite pleasure. To my inquiry if he was quite happy, if any thing gave him pain, he answered, ‘thanks to God and to the Madonna, I am perfectly happy and resigned’. ‘But tell me’, I resumed, ‘Dr. Father Butler, you are younger than I am, and if restored to health, might do much good. Tell me then if the choice of life and death were left to you, which would you choose?’ He paused a moment, as if I had proposed a difficult question : then turning to me with a smile he said, ‘If the choice were left to me I would make none; but would leave it to God : for he knows what is best’. In a few moments his strength was gone, and lisping the names of Jesus and Mary he expired”.
Who is there that does not envy such a death ?

Born: 05 May 1848, Dublin City, County Dublin
Entered: 07 September 1866, Milltown Park, Dublin
Ordained: 16 March 1880, Munich, Germany
Died: 21 October 1943, Dublin, Milltown Park, Dublin

Brother of Henry Byrne LEFT as Novice 1875 due to ill health resulting in death

by 1869 at Amiens France (CAMP) studying
by 1870 at Rome Italy (ROM) studying
by 1871 at Maria Laach College Germany (GER) Studying
by 1878 at Innsbruck Austria (ASR-HUN) studying

◆ HIB Menologies SJ :
Note from James Redmond Entry :
He studied Rhetoric at St Acheul, Amiens with Michael Weafer, Thomas Finlay and Peter Finlay, Robert Kane and Vincent Byrne, among others.
Note from Thomas P Brown Entry :
1877 He was sent to Innsbruck for Theology with W (sic) Patrick Keating and Vincent Byrne
Note from Br Philip McCormack Entry :
Father Vincent Byrne said his funeral Mass which was attended by many of the Brothers from the city houses.

◆ Irish Province News

Irish Province News 19th Year No 1 1944

Obituary :

Father Vincent Byrne SJ

Fr. Byrne died on 20th October at Milltown Park at the age of 95. He was a brother of the late Mr. George Byrne, of the firm of Messrs. Byrne, Mahony and Co., flour and grain merchants, wbo was for a number of years chairman of the Dublin Port and Docks Board. His nephew, Mr. George Byrne, is a member of the present Port and Docks Board.
Father Byrne was born in Dublin in 1848 and educated at Belvedere College. He entered the Society at Milltown Park in 1866, studied rhetoric at St. Acheul, Amiens, philosophy at Rome and Maria Laach in Germany, and theology at Innsbruck University. He was ordained priest in the private chapel of the Archbishop of Munich on the eve of St. Patrick's Day in 1880, having had to interrupt his theological studies for some time owing to ill-health.
Possessed of literary and artistic talents of no mean order, Father Byrne as a young master in the Colleges of the Irish Province did much to disseminate among his pupils an appreciation of all that was finest in literature and drama, and through the encouragement he received from the late Father William Delany, his Rector at St. Stanislaus College, Tullamore, did notable work, as an interpreter of Shakespeare. Father Byrne will perhaps be best remembered for the success he achieved at Mungret College, Limerick, with which he was long associated, first as Vice-Rector, from 1889 to 1891, and then as Rector, from 1891 to 1900, and whose religious, literary and artistic life received fresh impetus from his forcefui personality.
The present scheme of decoration of the college chapel, with its oak panelling, its marble entablature and its organ, the founding of the College Annual, the embellishment of the college walls with many oil paintings, were all due to his initiative. With his pupils of those days, many of whom distinguished themselves in Church and State - like the present Archbishop of Baltimore, Most Rev. Dr. Curley - the late Archbishop of Adelaide, Most Rev. Dr. Killian, Mr. Frank Fahy, T.D - he remained all his life in the closest and most affectionate relationship. Father Byrne was also Rector of Clongowes Wood College, whose destinies he guided in the old Intermediate days under the late Father James Daly as Prefect of Studies.
An eloquent and graceful speaker, Father Byrne spent three years on the mission staff, and during his long career in the sacred ministry was constantly invited to preach from various pulpits on occasions of special importance. A selection of these discourses he published some ten years ago.
Father Byrne was the oldest surviving alumnus of the Gregorian University. In the stormy days of 1870, as a stretcher-bearer, he was present at the breaching of the Porta Pia, which led to the seizure of Rome and the complete spoilation of the Papal Possessions by Victor Emmanuel.
He was attached to the Church of St. Francis Xavier, Dublin, for over 30 years, where, even to an advanced age, he discharged his priestly duties with persevering fidelity, and preserved his keen interest in all that touched human life. R.I.P.

◆ Interfuse

Interfuse No 38 : September 1985

Portrait from the Past

FR VINCENT BYRNE : 1848-1943

Seán Hughes

1. Memories:
   As a young lad: of a quiet gentle confessor in Gardiner Street - though he had a disconcerting habit of dozing in the Box, with the additional alarm caused by the peak of his biretta, on the nodding head, descending like a blackbird. At a later time: or the elderly silk-hatted, frock-coated priest with his umbrella, setting out from Gardiner Street. I never, though, saw him in a tram - like some others of his distinguished-looking, silk-hatted community. As a scholastic: particularly at funerals, when he hatted, gazing down into the open grove of soneome junior to hio. Lastly, in Milltown, pathetically helping or being helped up the two steps to the chapel corridor - Fr. Vincent Byrne, in his nineties, and Fr. Nicholas Tomkins, in his eighties, linking one another from the refectory....

2. The Official Record:
   Fr. Vincent Byrne was born in Dublin, 5th May 1848. He went to school to Belvedere, and entered the Society in Milltown Park on 7th September 1866. He went to St. Acheul, Belgium, for his juniorate, and was sent to Rome, to the Roman College, for phisolophy. After the fall of Rome, 1870, he moved to Germany to Maria Laach for his second year of philosophy. Then came a five-year regency - a year each in Tullabeg (still a college) and Crescent, and three years in Clongowes where he was Third Line Prefect. To Innsbruck then for theology - and he was ordained on St. Patrick's Day, 1880, in the private Chapel of the Archbishop of Munich: his health having broken down during his second year of theology. A leisurely return home, recuperating his health, became a Grand Tour.

As a young priest, before his tertianship, he spent seven years teaching in different colleges - three years in Tullabeg, two in Galway, one each in Clongowes and Crescent. Apparently a good teacher of languages (he has four to offer) and drama. Fr, Byrne was “in demand”...

In 1889, he was posted to Mungret - first as Minister, for two years; then as rector for nine years. For four of these, 90 - 94, he was in addition Moderator of the Apostolic School. Those years were the apex of his career - the man who Made Mungret - the tangible evidence being the embellishment of the College Chapel. But there was more: those years of Mungret's history were marked by its remarkable successes in the University Examinations of the old Royal University of Ireland. Fr. Byrne claimed that of his pupils in the Apostolic School, nine became Bishops, Archbishop Curley of Baltimore, USA, being the most notable. Ichabod!

After Mungret, Fr.Byrne went to Gardiner Street, where he was to spend all but four years of the rest of his long life. The first four years in Gardiner Street were spent as a member of the retreat and mission staff. There followed, 1904 - 07, three years as rector of Clongowes, then a return to Gardiner Street - as an operarius until 1934; as Conf. Dom., until 1942 - when he retired to Milltown, where it all began seventy-six years previously. He died on 20th October 1943. I don't remember his funeral - but being choir-master, I must have been there.

3. The Legend:
   Arriving in Mungret, thirty-seven years after Fr. Byrne had left it, I found a green memory of great days and deeds of derring-do. To sift out the facts from the folklore would take a gift of discernment of very high order: so let us be content with the legend w some of the tales may well be apocryphal - but what matter? As Chesterton said about the legends of St. Nicholaus - “He was the kind of man about whom that kind of story was told”. So too “the Pie” - as he was nicknamed, because, it is said, he had a somewhat un-Ignatian “affection” for the dish.

I suppose the legend begins in Rome in 1870 - when he saw “service” with the Papal Army making its token stand at the Port Pia against the invading arny of Victor Emmanuel. The service was, no doubt, as a medical orderly - but, no matter; it was a signal beginning. When we were in Milltown, 1942-43, we understood that Fr Byrne was writing his Memoirs - I wonder where that piece of archives is? The stay in Maria Laach coincided with the beginning of Bismark's Kultur Kampf - and the saving of the library from confiscation by the process of pasting in the book-plate of a friendly Baron in each of the books was another tale.

Although Vincent's health did break down in Innsbruck, he must have been a man of extraordinary stamina and strength. He related, himself, how, when Third Line Prefect in C.W.C., he walked to Dublin (and back) to beg £5.00 from the Provincial to buy a small billiard table for his Line. He rode a bicycle - on what we would seem cart-tracks of roads (and not even a three-speed gear on the machine): he swam - whenever he could, until he was literally rescued from the stormy waters of the Forty-foot in his eighties/nineties and forbidden to swim again. And he died, the oldest member (then) of the Province - but was often heard to say: “That man” (the late E. de Valera) “has taken ten years off my life”. Did he die disappointed?

But the Mungret Legends: Fr Byrne's term as rector of Mungret saw stormy days - on two fronts. The then Bishop of Limerick, Dr. Edward Thomas Dwyer, a man of strong, positive views and irascible temperanent, apparently decided that the Jesuit occupation of Mungret was irregular. His predecessor had invited Ours to run the Diocesan Seminary which he had opened at Mungret. Bishop Dwyer withdrew the seminarians - and left us in occupation. He pursued his case in Rome - and lost it. But Fr Byrne had to face up to the tensions of such a situation. One story may indicate how he coped. He met the Bishop at a funeral. Said the Bishop: “Did you get the letter I sent you?”. Replied the Rector: “Your letter arrived but I did not receive it”. It was related that on another occasion, the Rector was cycling down the Mungret avenue. The Bishop in his coach was driving up to the College. Noticing his visitor, Fr. Byrne continued on his way. The Rector was not at home when the Bishop arrived. The failure of the Bishop's case in Rome did nothing to improve relations.

There was a further assault on his beloved College from quite another quarter. This arose from the complex history of the Mungret establishment. In the 50's the British government decided to do something for the agricultural community. It set up two (I think) agricultural colleges - one of them on land taken from (”ceded by”) the Church of Ireland diocese of Limerick, namely, the Mungret property. The college had a short and unsuccessful life. In or about 1870, the Catholic Bishop of Limerick secured a lease of and premises of the agricultural college, for the purposes of having his diocesan Seminary established there. There was, I believe, some kind of commitment to maintain instruction in agriculture in the new enterprise.

As already related, we remained in occupation of the former agricultural college - now Mungret College and the Mungret Apostolic School. The Protestant Dean of Limerick now challenged our right to be there: the land had been ceded for a specific purpose - which was not being carried out: the agricultural instruction had become a mere token. So, nothing less than a Royal Commission was set up to determine the matter. With the good help of Lord Emly a friend and neighbour, the Commission found a solution - and the Technical School in O'Connell Avenue, Limerick was the British Government's restitution to the people of Limerick.

But more intimate and family adventures: Community relations between Crescent and Mungret were normally very amicable. Whenever one Community was rejoicing, the other was invited to join in the celebration. Indeed it is related that the citizens of Limerick (who always knew, somehow or other, what was going on in either community!) used assemble at Ballinacurra Pike to enjoy the spectacle of the Mungret Long Car bringing one or other community home - rejoicing. Well, on one occasion the Minister of Crescent forgot to invite the Mungret Community to the party. Result: a breach in diplomatic relations - which went unhealed until the said Minister came out to Mungret and read an apology to the Mungret Community - Rector and all present in the Library. (A Community Meeting of a different kind). I mentioned the Long Car which transported the Community of Mungret: all, Rector down, had apparently bicycles: but there was some kind of coach too - for the Rector would be driven to Limerick (or Tervoe, Emly's place). Any respectable coachman would wear a tall-hat: but the Mungret coachman had no such thing. So a tin, black japaned headgear was provided for occasions when the Rector went driving. All was well - until in a bad hail storn descended. The hailstones on the tin hat made such a racket that the horse bolted... History doesn't recount the sequel.

There were tales of cycling expeditions. “Be booted and spurred at such a time” was the Rector's goodnight summons to his men. And off they would go - on their gearless, fixed-wheel bicycles, on the Limerick roads - trying to keep up with the Rector - and trying not to outstrip him when going downhill - a lesson that had to be learnt the hard way! The quality of the lunch depended on the Rector (a) not being overtaken coming down hill and (b) arriving first at their destination. Not all the picnics were cycle runs: there is a tale of an expedition to Killarney (cycling to Limerick Station, of course) with a return in the company of one of the Circuit Court Judges (Adams was his name, I think) who spoke highly of the gaiety of the journey - the bottle had the colour of lemonade (and maybe the label!). One of the party assured me that he found himself in bed the following morning with no recollection of getting there - nor any idea of how he cycled out from Limerick on a bicycle with a buckled front wheel.

There were tales, too, of adventures on villas - the Rector's requirement of his swim before lunch often the nub of the tale - as, for instance, once the party went to the Scelligs (by row boat, of course). Lunch was to be on the rock: but the Rector had to have his swim. The brethren sought to persuade him otherwise - no doubt, it was a hungry and thirsty journey. So they alleged that the waters were shark-infested. Nothing daunted, Fr Byrne had his oarsmen beat the waters - to scare off any intruding shark, while he had his daily plunge...

At home, of course, life was apparently of the “semper aliquid novi” ex Mungret type. Once, the orchard was raided - and the very angry Rector threatened the assembled boys with cancellation of the next free day - unless the culprit owned up. There was silence - and then, Pat Connolly one of the Rector's favourite pupils stood up and confessed. By no means nonplussed, the Rector's anger melted away and in volte face, he cried out: “May God forgive the boy who led this poor child into error. The poor child entered the Society and in the course became the devoted editor of “Studies” for many a long year. It is said that an application from Bruree for a boy with the unusual name of Valera did not meet with the Rector's sympathy - and went to WPB unacknowledged: so the boy went to Rockwell - and, maybe, history was made... With all, the Rector was a forceful personality where the religious, literary and artistic life of the College was concerned. He took his share of teaching and was Proc. Dom. in addition.

His triennium at Clongowes left no such harvest of Folklore. There, he had an outstanding Minister (Fr. Wrafter) and a dymanic Prefect of Studies (Fr. James Daly, in his prime): so Fr Byrne let then run the School while he went to Dublin regularly - coming back every few days to collect his post. It is related that the return was often by the “Opera Train” - the last train from Kingsbridge bringing county theatre goers home - and then by coach from Sallins - the coachman, no doubt, properly attired...

To the end of his active days, he attended both the Spring Show and the Horse Show on each of the four days. Every International Rugby Match and/or Cup Final saw him ensconced on the East Stand at Lansdowne Road, The umbrella element of his tenue on these social occasions, was wielded with vigour on those enthusiasts who stood up at thrilling moves on the pitch and blocked his reverence's view. He was a keen bridge player and commanded his friends to provide “a good four”. However, he developed a habit of pausing during play to recite his favourite poetry - with feeling. The provision of “a good four” became increasingly difficult.

But despite all these eccentricities, Fr, Byrne was one of the devoted and faithful members of the Church staff at Gardiner Street. In a time when the Province rejoiced in having a number of eloquent and sought after preachers - Fr. Robert Kane, Fr. Tom Murphy, Fr. Michael Phelan - Fr Vincent Byrne was 'an eloquent and graceful speaker. A panegyric of St. Aloysius is noted in the Clongownian obituary as outstanding. Some ten years before his death he published a volume of his sermons - and the edition was sold out, which, in 1933 must say something about them.

We shall not see his like again.

◆ The Belvederian, Dublin, 1944

Obituary

Father Vincent Byrne SJ

Father Byrne was born in Dublin in 1848 and educated at Belvedere. He entered the Society of Jesus in 1866, studied. rhetoric at St Acheul, Amiens, philosophy at Rome and Maria Laach in Germany, and theology at Innsbruck University. He was ordained priest in the private chapel of the Archbishop of Munich on the eve of St. Patrick's Day in 1880, having had to interrupt his theological studies for some time owing to ill-health.

Possessed of literary and artistic talents of no mean order, Father Byrne as a young master in the Colleges of the Irish Province did much to disseminate among his pupils an appreciation of all that was finest in literature and drama; and through the encouragement he received from the late Father William Delany, his Rector at St Stanislaus College Tullamore, did notable work as an interpreter of Shakespeare. Father Byrne will perhaps be best remembered for the success he achieved at Mungret College, Limerick, with which he was long associated, first as Vice-Rector, from 1889 to 1891, and then as Rector from 1891 to 1900, and whose religious, literary and artistic life received fresh impetus from his forceful personality.

The present scheme of decoration of the chapel at Mungret with its oak panelling, its marble entablature and its organ, the founding of the College Annual, the embellishment of the college walls with many oil paintings, all were due to his initiative. With his pupils of those days, many of whom distinguished themselves in Church and State, like the present Archbishop of Baltimore, Most Rev Dr Curley; the late Archbishop of Adelaide, Most Rev Dr Killian ; Mr. Frank Fahy, TD, he remained all his life in the closest and most affectionate relationship. Father Byrne was also Rector of Clongowes Wood College, whose destinies he guided in the old Intermediate days under the late Father James Daly as Prefect of Studies.

An eloquent and graceful speaker, Father Byrne spent three years on the mission staff, and during his long career in the sacred ministry was constantly invited to preach from various pulpits on occasions of special importance. A selection of these discourses he published some ten years ago.

Father Byrne was the oldest surviving' alumnus of the Gregorian University. In the stormy days of 1870, as a stretcher-bearer, he was present at the breaching of the Porta Pia, which led to the seizure of Rome and the spoliation of the Papal Possessions by Victor Emmanuel.

He was attached to the Church of St. Francis Xavier, Dublin, for over 30 years, where, even to an advanced age, he discharged his priestly duties with persevering fidelity, and preserved his keen interest in all that touched human life. RIP

◆ The Clongownian, 1944

Obituary

Father Vincent Byrne SJ

Rector (1904-1907)

Although Fr Vincent Byrne was for over seventy years a member of the Irish Province of the Society of Jesus, his connection with Clongowes was very short, being practically confined to the three years of his Rectorate. He had indeed been Third Line Prefect and had taught here for a short time, but it was so long ago that it is almost beyond the memory of even the oldest Clongownian. He was, however, known to many of more recent years who remember his eloquent occasional sermons, particularly his panegyric of St Aloysius, which is included in the volume of his published sermons which was published a few years ago and was so well received by the public. His venerable figure was well known to those who live in Dublin where he will be greatly missed by his numerous friends.

◆ Mungret Annual, 1944

Obituary

Father Vincent Byrne SJ

Father Vincent Byrne, veteran of the Irish Province and “clarum et venerabile nomen” to Mungret men of his day here, passed away last October, To the last, in spite of his venerable age, he was interested in life and up to a short time before his death, he was one of the best known men in the city of Dublin. Police, newsboys, tram-men, everyone whose business it is to be abroad knew him and recognised him familiarly. His old pupils never forget him and he is a very vivid memory to them indeed. He came to Mungret full of vigour and he was not niggardly of his energy in her service. He built here, decorated, furnished and encouraged every side of college life whether it was sport of music or debates. His own humorous comment in old age when he revisited us “I made Mungret” has its quantum of truth.

Father Byrne was born in Dublin in 1848 and educated at Belvedere College. He entered the Society of Jesus at Milltown Park in 1866, studied Rhetoric at St Acheul, Amiens; philosophy at Rome and Maria Laach in Germany and theology at Innsbruck University. He was ordained priest in the private chapel of the Archbishop of Munich on the eve of St Patrick's Day in 1880, having had to interrupt his theological studies for some time owing to ill-health.

Authority on Shakespeare
Possessed of literary and artistic talents of no mean order, Father Byrne as a young master in the Colleges of the Irish Province did much to disseminate among his pupils an appreciation of all that was finest in literature and drama, and, through the encouragement he received from the late Father William Delany, his Rector at St Stanislaus College, Tullamore, did notable work as an interpreter of Shakespeare.

Father Byrne will perhaps be best remembered for the success he achieved at Mungret, with which he was long associated, first as Vice-Rector from 1889 to 1891, and then as Rector from 1891 to 1900, and whose religious, literary and artistic life received fresh impetus from his forceful personality.

The present scheme of decoration of the college chapel, with its oak panelling, its marble entablature and organ, the founding of the College Annual, the embellishment of the college walls with many oil-paintings, were all due to his initiative.

With his pupils of those days, many of whom distinguished themselves in Church and State, like the present Archbishop of Baltimore, Dr Curley the late Archbishop of Adelaide, Dr Killian; Mr Frank Fahy TD, he remained all his life in the closest and most affectionate relationship.

Father Byrne was also Rector of Clongowes Wood College, whose destinies he guided in the old Intermediate days under the late Father James Daly as Dean of Studies.

An eloquent and graceful speaker, Father Byrne spent three years on the mission staff, and during his long career in the sacred ministry was constantly invited to preach from various pulpits on occasions of special importance. A selection of these discourses he published some ten years ago.

Father Byrne was the oldest surviving alumnus of the Gregorian University. In the stormy days of 1870, as a stretcher bearer, he was present at the breaching of the Porta Pia, which led to the seizure of Rome and the complete spoliation of the Papal Possessions by Victor Emmanuel.

He was attached to the Church of St Francis Xavier, Dublin, for over thirty years, where, even to an advanced age, he discharged his priestly duties with per severing fidelity, and preserved his keer interest in all that touched human life.

Mungret boys of every vintage will not forget to pray for the soul of this great old campaigner. RIP

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

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

Father Vincent Byrne (1848-1943)

A native of Dublin, at the time of his death was one of the oldest priests in Ireland. He was in the Crescent as a scholastic, 1873-1874 and again as priest, 1883-1884. Father Byrne was later Rector of Mungret College (1890-1900) and for a brief period Rector of Clongowes. He was for nearly four decades a member of the Gardiner St. community and was in his day a distinguished preacher. A volume of his occasional sermons was published some twenty years ago.

Born: 29 July 1810, Dublin City, County Dublin
Entered: 29 October 1828, St Andrea, Rome, Italy - Romanae Province (ROM)
Died: 16 March 1833, Dublin City, County Dublin

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CARTAN, JAMES, a most promising Scholastic, who died in Dublin on the 17th of March, 1832. Soc. 4. aet.22

Born: 04 August 1644, Dublin City, County Dublin
Entered: 23 October 1666, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1674, Rome, Italy
Final Vows: 15 August 1680
Died: 05 October 1709, Dublin City, County Dublin

Alias Kitson

Studied for 5 years at Tournai (BELG) the 3 years in Rome (ROM)
1670 arrested and examined re Peter Talbot
1672 Teacher at Monte Santo and Illyric College, Loreto (ROM) - was Spiritual Coadjutor Penitentiary at Loreto for 3 years
1673 or 1678 Teaching Grammar at Loreto and studying Theology
1679-1682 Procurator of the Irish College at Poitiers (which was opened in 1675)
1683-1691 Dublin Residence and at Carlow College
1695 had spent three years in London
“1697 Fr Chamberlain and other Fathers still in prison 02 May 1697” (Archives Irish College Rome)
1702 Imprisoned and to be deported to Cadiz with Anthony Martin (convicted of being a Jesuit)
“Fr Chamberlain and other old Fathers in Dublin very poor having for 4 years lost what was common and private” (Archives Irish College Rome). Was living at Dominican Convent, Cooke St Dublin

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1683 In Ireland at the Dublin College
1695 In Spain
1697 Living near the Dominican Convent, Cooke St, Dublin (Report of a spy, in St Patrick’s Library MSS Vol iii p 118)
He was a Penitentiary in Loreto for three years; Procurator of Poitiers; In London for three years

◆ Fr Francis Finegan SJ :
Studied Rhetoric at Tournai and Philosophy at Irish College Rome before Ent 23 October 1666 Rome
After First Vows he was sent for Regency at Monte Santo and Loreto, completing his studies at the Roman College and being Ordained there 1674
After Tertianship he was an English speaking Confessor for pilgrims at Loreto until 1678
1678-1681 Sent to Irish College Poitiers as Procurator
1681 Sent to Ireland and to Dublin where he remained until his death 07 October 1709. He taught secondary school for many years and was Procurator of the Dublin Residence when the city fell to the Williamites. He was then imprisoned along with other Jesuits and members of his own family. He was twice sentenced to deportation but managed to remain.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CHAMBERLAIN, MICHAEL. I meet with two Fathers of this name.
The Junior I find engaged at the commencement of James the Second’s reign, with F. James Kelly and F. Hugh Thaly, in teaching a school in Dublin. They had twenty Pensioners, and a respectable Chapel recently erected in that city. He was living in Ireland, but in secret, during the persecution in the Autumn of 1698. Sacellum salis insigne

Born: 01 August 1590, County Meath
Entered: 13 May 1610, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1618, Douai, France
Final Vows: 1619
Died: 27 December 1662, Cork City, County Cork

Studied Humanities in Ireland and Philosophy at Douai
1611 Sent to Flanders for health
1615-1619 at Douai studying Philosophy (not in FLAND CAT 1619)
1619 Came to Irish Mission in weak health but with 3 Final Vows
1621 On the Mission, health delicate, good judgement and prudence
1622 In Meath or Dublin
1626 In Ireland & 1637; 1649 in Cork
1649 Fr Verdier mentions him as chaplain to a noble family. A man of great integrity, possible Master of Novices
1650 A preacher and confessor for many years

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Studied Humanities and two years Philosophy before Ent, and three years Theology in the Society. He knew Irish, English and Latin.
1617 Was in Belgium
1619 or 1620 Came to Ireland, and taught Humanities for three years, and was a Confessor and Catechist (HIB Catalogue 1650 - ARSI) and was a good religious and excellent Preacher (Foley’s "Collectanea")
Mercure Verdier’s Reoprt to Fr General on the Irish Mission 24 June 1649, mentions him as being then chaplain in a nobleman’s family, and a man of great integrity, and about whom there was a question of his being made Master of Novices. (Oliver, "Stonyhurst MSS")

◆ Fr Francis Finegan SJ
Son of Stephen and Margaret née Deise
Studied at Douai before Ent Rome 1610
During his Novitiate for health reasons he was sent to complete this at Tournai.
After First Vows he studied at Douai and Ordained there in 1618
During Mercure Verdier’s Visitation of 1648-1649 he said that Chamberlain was living, not in a Jesuit community, but in the house of a nobleman. He also mentioned him as a potential Master of Novices.
1620 Returned to Ireland and ministered in Leinster. During the early “commonwealth” years he worked in Tipperary and later in Cork where he died 27 December 1662

◆ James B Stephenson SJ Menologies 1973

Father Michael Chamberlain SJ 1590-1662
Fr Michael Chamberlain entered the Society in 1610.

In 1640, together with Fr O’Hartegan and Fr Thomas Maguire he was appointed Chaplain “ad castra regia” this was to the Confederate Army in Ireland.

He was still alive in 1649, a sexagenarian and acting as chaplain to a nobleman’s family.

He hasd the reputation for prudence and sanctity, and there was a question of appointing him Master of Novices, a post later filled by Fr John Young.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CHAMBERLAIN, MICHAEL. I meet with two Fathers of this name.
The Senior is mentioned in a letter of the 22nd of November, 1640, as having been sent “ad regia castra” about two month’s before. Again, in F. Verdier’s Report, dated 24th of June, 1649, as being then Chaplain in a nobleman s family that he was a Sexagenarian a man of great integrity and that there was question of appointing him Master of Novices.

Born: 1580, Waterford City, County Waterford
Entered: 16 February 1605, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: c 1609, Rome, Italy
Died: 19 July 1649, Waterford Residence, Waterford City, County Waterford

Alias Clare

Had studied Philosophy and Theology at Irish College Douai before entry
Was the oldest of the Professed Fathers in 1648
Was stationed for a while at the Dublin Residence (his name appears on a book at Carlow College of that residence)
1617 was in Ireland - mentioned in the 1621 and 1622 Catalogue : talented with good judgement, prudence and experience. A pleasing character who might be formed to be a Superior
1649 Superior in Waterford

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
He was a Preacher; The oldest of the Professed Fathers in 1648; Superior at Waterford in 1649; A man of talent

◆ Fr Francis Finegan SJ :
Studied Rhetoric at Irish College Lisbon before, then Philosophy at Douai before Ent 1605 Rome
After First Vows completed his studies probably in Rome, and was ordained by the time he returned to Portugal 1609
1609 Returns to Portugal
1611-1616 Sent by the General to Irish College Lisbon as Prefect of Studies to replace Robert Bathe. In his letter to the Portuguese Provincial he said “I have seen such reports of Fr Cleere’s prudence, mature judgement and learning, that I trust the Irish College will not suffer by the change of Fr Bathe”
1613 Sent to Ireland and to Waterford Residence and worked there, Cork and the rest of Munster
1642-1649 Appointed Superior at Waterford Residence (1642-1647) and was Acting Superior of the Mission awaiting the new Mission Superior (1647-1648). In 1649 he was again appointed Superior of the Waterford Residence and died in Office19 July 1649

◆ James B Stephenson SJ Menologies 1973
Father Edmund Cleere (Clare) 1580-1649
Fr Edmund Cleere was a Waterford man.

Fr Holywood, writing on June 30th 1604 says : “I left behind me in Paris studying theology Mr Edmund Cleere”

As a priest Fr Cleere worked in Waterford and was Superior of our House there for many years. In 1648, Bishop Comerford of Waterford presented a memorial to the Nuncio beggin a revocation of the censures. Among the signatories was Edmund Cleere together with John Gough, William McGrath and Andrew Sall, all of the Society.

When the Visitor Fr Verdier visited Waterford, he found Fr Cleere almost superannuated. He died shortly afterwards in Waterford on July 19th 1649.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CLARE, EDWARD, of Waterford. The first time that he comes across me is in a letter of F. Holywood, dated the 30th of June, 1604, in which he says, “I left behind at Paris studying Theology, Mr. Edward Clare”. For many years he was Superior of his Brethren at Waterford; and when F. Verdier visited him, he found him almost superannuated. I learn from F. William Malone’s letter, dated Galway, the 2nd of August, 1649, that F. Clare, the most ancient of the Professed in the Mission, died at Waterford on the preceding 19th of July, “dierum et meritorum plenus”.
N.B. Anthony Wood and his copyists, Harris and Dodd, evidently confound this Father with his contemporary, F. John Clare. Had they turned to the conclusion of F. John Clare’s admirable work, The Converted Jew, they would find that he expressly calls himself an English Pryest.

Born: 21 August 1707, Dublin City, County Dublin
Entered: 15 March 1726, Novellara, Italy - Venetae Province (VEM)
Ordained: 1741, Rome, Italy
Final Vows: 15 August 1743
Died: 15 December 1772, Dublin Residence, Dublin City, County Dublin

Left Irish College Rome for Novellara with Captain Harvey of the Irish Guard at Ravenna - then Entered Venetian Province 15 March 1726

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1931 Taught Logic at Parma (in pen)
1741 Sent to Ireland
1752-1755 Assisting a PP in Dublin
1772 Director or Confessor of the Poor Clares in Dublin

◆ Fr Francis Finegan SJ :
Educated at the Jesuit school in Dublin and Dr John Harold’s Academy before Ent 15 March 1726 Novarella
After First Vows he spent a short Regency at Carpi and then studied Philosophy at Piacenza. He was then sent back to Regency, also at Piacenza. He studied Theology at the Roman College and was Ordained in 1741.
1743/44 Tertianship (VEM)
1744 Sent to Ireland and to the Dublin Residence. He worked in the chapel of Dirty Lane (ancestor of St. Catherine's Parish Church, Meath Street) and was also Spiritual Director to the Poor Clares.
He died in Dublin Residence 15 December 1772

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
COLGAN, PATRICK, was born in Dublin, on the 16th of March, 1706, and joined the Society in the Venetian Province, on the 11th of January, 1725. He came on the Irish Mission in 1741, and was Professed on the 2nd of February, 1752, at Dublin, where he was assisting a Parish Priest. I meet with him three years later, after which he escapes my observation.

Born: 1608, Kilkenny City, County Kilkenny
Entered: 24 November 1627, St Andrea, Rome, Italy - Romanae Province (ROM)
Died: 06 June 1636, Ireland - Romanae Province (ROM)

◆Fr Francis Finegan SJ
Comerfort
DOB Kilkenny; Ent 24 November 1627 Rome;
After First Vows he was sent to study Philosophy at the Roman College
Nothing further is known of his career except that he was Ordained. He returned to Ireland and died shortly afterwards - a letter of Fr General dated 07 June 1636 made reference to news received of Father Comerford's holy death

◆In Old/17 and CATSJ A-H

Born: 22 November 1580, Waterford City, County Waterford
Entered: 11 January 1605, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1609, Rome Italy
Died: 21 April 1620, Waterford City, County Waterford - Romanae Province (ROM)

Alias Comerton

Had studied 2 years Philosophy and 1 year Theology before entry
1609 at Ingolstadt after 4 years Theology repeating studies
1609-1610 Sent to Ireland with Daton and Briones
1610-1611 Librarian at Limoges
1611 at College of Limousin doing Theology
1614 Teaching Theology at Limoges
1615-1616 called to the Irish Mission
1617 in Ireland

◆ Fr Edmund Hogan SJ “Catalogica Chronologica”
Brother of James 1st and Thomas
1607 Was in Rome and received a letter from his brother James dated Madrid 28 September 1607. He was in bad health that year and Father Archer recommends his being sent to the Irish Mission (Oliver, Stonyhurst MSS, who calls him Quemford)
1609 In Bordeaux
1617 He appears in Ireland (IER 1874)
(Comerton entry suggests that he was Rector at Salamanca 1621-1624, but this is more likely to have been James Comerford 1st)

◆ Fr Francis Finegan SJ
Brother of James (Senior) and Thomas (infra)
Had studied at the Irish College Salamanca before Ent 11 January 1605 Rome on the same days as his brother Thomas
1607 After First Vows he was sent to resume Theology studies - most likely in Rome - and was Ordained there 1609;
1609 Arrived with Richard Daton in Bordeaux. Both had been sent to and were on their way to Ireland but in fact both were detained in France for some years.
Richard taught Philosophy for four years at Limoges College
1617 Arrived in Ireland and Waterford where he remained until his death there in 1620

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
QUEMERFORD,RICHARD. He was in bad health at Rome in the autumn of 1607, and F. Archer recommended his being sent to the Irish Mission.

Born: 30 September 1583, Waterford City, County Waterford
Entered: 11 January 1605, St Andrea, Italy - Romanae Province (ROM)
Ordained: 1609/10, Rome, Italy
Died: 10 September 1636, Waterford City, County Waterford

Had studied Philosophy 2 years before entry
1617 in Ireland
1621 Catalogue Good preacher not yet Gradus
1622 in West Munster
1626 in Ireland

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Nephew of Archbishop Lombard
Brother of James Comerford 1st (RIP 1640) and Richard
Educated at Rome, and died holily, as he had lived, September 1636 (Oliver, Stonyhurst MSS, who calls him Quemford)
1621 In Cork
Professor of Theology at Compostela; A distinguished Preacher in Waterford and Cork; Of great learning and piety, and zeal for souls (cf Foley’s Collectanea)

◆ Fr Francis Finegan SJ :
Brother of James Senior and Richard
Had studied at the Irish College Salamanca before Ent 11 January 1605 Rome on the same days as his brother Richard
After First Vows he was sent to continue studies at the Roman College, being Ordained 1609/10.
1609/1610-1617 Taught Philosophy at Irish College Santiago, where he was appointed Vice-Rector in 1614
1617-1621 Sent to Ireland and to Waterford
1621-1626 Worked with Edward Cleere in Cork
1632 Sent to Spain on financial business but returned in the Winter of that year and remained in Waterford until his death in September 1636.
Robert Nugent in a letter to Fr General on 15 September 1636 wrote “Fr Thomas Comerford, educated in Rome, died at Waterford a dew days ago. He exercised his zeal and learning there for many years and with great fruit. He died as piously as he lived. he is mourned by his fellow Jesuits and those to whom he ministered”

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
QUEMERFORD, THOMAS, brother of FF. James and Richard, studied at Rome. In a letter written from Ireland, on the l5th of September, 1636, 1 read as follows : “A few days since died at Waterford F. Thomas Comeforteius, formerly educated at Rome. The zeal and learning he acquired there he exercised here with great profit : he died, holily as he had lived, to the great regret of all our Brethren and of all who knew him”.

Born: 1616, County Meath
Entered: 30 April 1637, Tournai, Belgium - Belgicae Province (BELG)
Ordained: 1645, Rome, Italy
Died: 25 March 1646, County Cork - described as Martyr

Son of Hugo and Catherine Daly.
Studied Grammar and Humanities for 6 year in Ireland, 2 years Philosophy at Douai under Jesuits
1642 & 1646 at Roman College studying Theology teaching Grammar
Holywood writes Conín, Conan, Cunane”

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
A letter of William Malone, Irish Mission Superior 02 August 1649, which mentions that Father Conain, on first landing in Ireland c1646, was seized by the enemy, and shortly afterwards escaped from their hands, and is variously related as having been killed by the heretics, on the highway, or to have been drowned in the river.
He is named in a report of the Irish Mission SJ 1641-1650 {Verdier?} (in the Archives of the English College, Rome; a copy is in the Library of Public Record Office, London), as being then in the Cork Residence; that he contrived to escape from prison by the aid of the Catholics, after great sufferings there, and that he died “in itinere”.

◆ Fr Francis Finegan SJ :
Christopher Connain (his own spelling)
Son of Hugo and Catherine Daly
Studied Humanities in Ireland and Philosophy at Douai with the Jesuits before Ent 30 April 1637
After First Vows he spent three years Regency in Colleges doing light work as his health was poor
1642 Sent to Rome to for Theology. He was Ordained c 1645
1645 He sent to Ireland in September, but on his arrival he was either captured or killed by the Puritans, or he drowned while attempting to escape. His recorded date of death was 14 August 1646, but it was thought that he had been reported as dead many months previously.

◆ James B Stephenson SJ Menologies 1973

Father Christopher Conain 1590-1629
Christopher Conain was born in Ireland about 1590. The only acount we have of him is found in a letter of Fr William Malone, dated August 2nd 1629 :
“He was apprehended by the enemy or Protestant persecutors, that he escaped after a short while, but soon after, was either massacred by them on the high road, or was drowned in some river, as was then reported”.

Not very much information, yet his name deserves to be recorded as one of the many, who like him, faced the terrors of persecution in their native land, and died “unknown, uncoffined and unknelled”.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CONAIN, CHRISTOPHER. All that I can collect about him is from a letter, dated the 2nd of August, 1629, of F. William Malone, who reports that the Father, about three years ago, on first landing in Ireland, was apprehended by the enemy, that he shortly after slipped from their hands, and that he was either massacred by them in the highway, or was drowned in some river, as is variously related.

Born: 1596, Dublin City, County Dublin
Entered: September 1626, Watten, Belgium - Angliae Province (ANG)
Ordained: by 1629
Died: 17 April 1637, St Ignatius, England - Angliae Province (ANG)

Alias Corbington

Eldest brother of Ralph RIP - 1644; Ambrose RIP -1649
Son of Gerard RIP -1627

There are 4 “Corby” entries
Ambrose Ent 1627
Gerard Ent 1627 (Father of Robert, Ralph and Ambrose)
Robert Ent 1628
Ralf DOB 1598; Ent 1624; RIP 1644 at Tyburn (martyr)
Another Son/Brother Richard, died at St Omer College
Two daughters/sisters, Mary and Catherine, became Benedictine nuns, as did Isabella in 1533 (she died 25 December 1652 a centenarian)
Gerard married to Isabella Richardson, and they moved to Dublin, where his sons were born, and eventually Belgium. He became a Jesuit Brother when he and his wife decided to separate and consecrate themselves to God. All three sons were born in Dublin

Procurator and penitentiary at Loreto and Rome (Necrology ANG ARSI)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Procurator and penitentiary at Loreto and Rome (Necrology ANG ARSI) :
Father Gerard and brothers Ambrose and Ralph became Jesuits. His mother Isabella and sisters Mary and Catherine became Benedictine nuns.
Sent by his father to St Omer for Humanities
He was for some time Procurator and also Penitentiary at Rome and Loreto. A good linguist, he heard confessions in Dutch, Italian, Spanish, French and other languages.
On one of the pillars in the nave of the church of Loreto is an inscription i Scottish-English, giving an account “The Wondrous Flittinge of the Halie House, by Father Robert Corbington”. At the foot is “Translated by Robert Corbington, Preust of the Socyete of Jesus, by order of Cardinal Morone. His Brother Ambrose wrote and interesting biography about his father Gerard. Nothing to do with HIB or Irish Mission [Pillars is in Old Welsh]

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CORBIE, ROBERT, brother to FF. Ambrose and Ralph before-mentioned, died in the English mission on Good Friday, 17th April, 1637. He was considered as a respectable linguist, and heard confessions in Dutch, Italian, Spanish, French and other languages.

Born: 25 March 1598, Dublin City, County Dublin
Entered: 1625 - Angliae Province (ANG)
Ordained: pre 1625, Valladolid, Spain
Final Vows: 01 May 1640, Durham, England
Died: 17 September 1644, Tyburn, London, England - Angliae Province (ANG)

Martyr

Middle brother of Robert RIP - 1637; Ambrose RIP - 1649
Son of Gerard RIP - 1627

There are 4 “Corby” entries
Ambrose Ent 1627
Gerard Ent 1627 (Father of Robert, Ralph and Ambrose)
Robert Ent 1628
Another Son/Brother Richard, died at St Omer College
Two daughters/sisters, Mary and Catherine, became Benedictine nuns, as did Isabella in 1533 (she died 25 December 1652 a centenarian)
Gerard married to Isabella Richardson, and they moved to Dublin, where his sons were born, and eventually to Belgium. He became a Jesuit Brother when he and his wife decided to separate and consecrate themselves to God. All three sons were born in Dublin
1628 at Liège studying Theology - in CAT 1628-1636

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Father Gerard and brothers Robert and Ralph became Jesuits. His mother Isabella and sisters Mary and Catherine became Benedictine nuns.
Sent by his father to St Omer for Humanities aged 15
Went to English College Rome then Seville and Valladolid where he was Ordained. He then Ent 1627.
1631 Sent to English Mission. He worked in Durham mostly.
1644 Seized by the Parliamentarian rebels at Hampsterley, while vesting for Mass 18 July 1644, and then committed to Newgate Prison at London 22 July 1644 in the company of his friend John Duckett. They were tried and condemned at the Old Bailey 14 September 1644 (Feast of Exaltation), and sent to the gallows at Tyburn 17 September 1644
His Brother Ambrose wrote and interesting biography about his father Gerard.
He taught the “belles lettres” for some years at St Omer, was highly accomplished in Greek and Latin literature, and was distinguished for great modesty, humility, patience and charity towards others, and piety towards God.
Nothing to do with HIB or Irish Mission
(cf “Records SJ” Vol iii pp 68 seq)

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CORBIE, RALPH. This blessed martyr was actually born in Ireland, whither his father was suddenly compelled to fly to escape prosecution at home. Ralph in 1626, united himself to the Society : five years later began his missionary career at Durham and its neighbourhood, and laboured with all the spirit and zeal of the Apostles, until he fell into the snares of his enemies at Horpserley, 8th July, 1644. Put on board a Sunderland vessel for London, he was thrown into Newgate, 22d July, whence he was dragged to Tyburn, 7th September following, O. S., to receive that abundant reward in Heaven, which Christ has insured to those who suffer persecution for the sake of righteousness.

Born: 25 December 1605, Yorkshire or Dublin City, County Dublin
Entered: 07 September 1627, Watten, Belgium - Angliae Province (ANG)
Ordained: 1632, Belgium
Final Vows: 05 August 1641, College of St Omer, France
Died: 11 April 1649, English College, Rome, Italy - Angliae Province (ANG)

Alias Corbington

Youngest brother of Robert RIP - 1637; Ralph RIP - 1644
Son of Gerard RIP - 1627

There are 4 “Corby” entries
Ambrose Ent 1627
Gerard Ent 1627 (Father of Robert, Ralph and Ambrose)
Robert Ent 1628
Ralf DOB 1598; Ent 1624; RIP 1644 at Tyburn (martyr)
Another Son/Brother Richard, died at St Omer College
Two daughters/sisters, Mary and Catherine, became Benedictine nuns, as did Isabella in 1533 (she died 25/12/1652 a centenarian)
Gerard married to Isabella Richardson, and they moved to Dublin, where his sons were born, and eventually Belgium. He became a Jesuit Brother when he and his wife decided to separate and consecrate themselves to God. All three sons were born in Dublin

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Father Gerard and brothers Robert and Ralph became Jesuits. His mother Isabella and sisters Mary and Catherine became Benedictine nuns.
Sent by his father to St Omer for Humanities
1622 Went to English College Rome for studies 11 October 1622. He won the praises of all there and received Minor Orders.
He was then sent to Belgium, where his father was now living in exile, for health reasons, and Ent 07 September 1627
1645 Minister at Ghent
1649 Was Minister at English College Rome when he died
He wrote and interesting biography about his father Gerard, who in his old age became a Brother of the Society
He taught the “belles lettres” for some years at St Omer, was highly accomplished in Greek and Latin literature, and was distinguished for great modesty, humility, patience and charity towards others, and piety towards God.
Nothing to do with HIB or Irish Mission
(cf “Records SJ” Vol iii p 97 and another volume p 299; de Backer “Biblioth. des Écrivains SJ”)

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CORBIE, AMBROSE, born near Durham, on Thursday, 7th December,1604, O.S. as I find in a memorandum. In the Diary of the minister of the English College at Rome, he is recorded to have defended Logic 20th August, 1623 “con honore”. Four years later he embraced “the pious Institute” of the Society, at Watten : was ordained Priest at St. Omer, 20th September, 1633, and raised to the rank of a Professed Father 5th August, 1641; was Confessarius to the English College at Rome, 11th April, 1649. From the classic pen of this young Jesuit, we have “Certamen Triplex, or the Life and Martyrdom of his Brethren Ralph Corbie, of F. T. Holland, and of F. Hen. Morse”, all of S. J., 12mo. Antwerp, 1645, pp. 144, with portraits. This Latin book is in great requisition among collectors.

Born: 1596, Dublin City, County Dublin
Entered: 14 November 1619, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1625, Pont-à-Mousson, France
Died: 10 June 1627, Dublin

1622-1625 Theology at Pont-á-Mousson - came from Rome
1625 4th year Theology in CAMP
1626 In Ireland (Coyleaus) - sent from Pont-á-Mousson having finished Theology

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1626 A priest in Ireland

◆ Fr Francis Finegan SJ :
Had begun his Priestly studies at Douai before Ent 14 November 1619 Rome
1621-1625 After First Vows and due to health issues he was sent to Pont-à-Mousson for Theology
1625 It was thought that his health issues should prevent him from Ordination, but that was changed and he became a priest in 1625. He was then sent to Ireland and was probably sent to Dublin, where he died 10 June 1627

Born: 20 June 1896, Dublin City, County Dublin
Entered: 31 August 1914, St Stanislaus College, Tullabeg, County Offaly - Hiberniae Province (HIB) for Sicilian Province (SIC)
Ordained: 31 July 1928, Milltown Park, Dublin
Final Vows: 02 February 1932, Chiesa del Gesù, Rome Italy
Died: 22 May 1958, Milltown Park

Early education at Clongowes Wood College SJ

Studied for MA in Economics at UCD

by 1927 at Innsbruck Austria (ASR-HUN) studying
by 1932 at Rome Italy (ROM) studying
1930-1931 at Haus Sentmaring, Münster, Germany
by 1933 at Vanves, Paris, France (FRA) studying

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Coyne, Edward Joseph
by Anne Dolan

Coyne, Edward Joseph (1896–1958), Jesuit priest, was born 20 June 1896 in Dublin, eldest of five children of William P. Coyne (qv), head of the statistical section of the Department of Agriculture and Technical Instruction, and Agnes Mary Coyne (née Martin). Educated at Clongowes Wood College, Co. Kildare, from 1908, he joined the Society of Jesus at St Stanislaus College, Tullamore (1914). After an academically distinguished student career at UCD, he taught for three years at Belvedere College, Dublin, during which time he published a series of articles in the Irish Monthly under the name ‘N. Umis’. He studied theology (1926–8) at the Franz Ferdinand university, Innsbruck, returning to Ireland for his ordination (1928) and to begin an MA in economics at UCD. On completing his religious training at Münster, Westphalia, he divided his time between the Gregorian University in Rome, the Action Populaire, and the Sorbonne, Paris. A term at the International Labour Office, Geneva, marked the first practical application of his special studies in sociology and economics. In 1933 he was appointed professor of ethics at St Stanislaus College, a position he held until becoming (1938) professor of moral theology and lecturer in sociology at Milltown Park, Dublin. Although he remained at Milltown Park for the rest of his life, he played a prominent part in the development of Irish social and economic thought. The driving force behind the 1936 social order summer school at Clongowes and the foundation of the Catholic Workers' College (1948), he was selected by Michael Tierney (qv) to organise UCD's extramural courses in 1949.

Editor of Studies and a regular contributor to Irish Monthly, he also placed his knowledge at the disposal of several individuals, institutions, and organisations. As a member of the Jesuit committee assembled in 1936 to contribute to the drafting of the new constitution, he corresponded regularly with Eamon de Valera (qv) and had a significant influence on the document submitted. In 1939 he was appointed by the government to the commission on vocational organisation and was the main author of its report (1943), which was highly critical of the anonymity and inefficiency of the Irish civil service. Despite later government appointments to the Irish Sea Fisheries Association (1948) and the commissions on population (1949) and emigration (1954), he was always prepared to question government decisions, querying the report of the banking commission (1938), the wisdom of plans by the minister for social welfare, William Norton (qv) to unify social insurance schemes (1949), and the morality of the ‘mother and child’ scheme (1951). Serving on several public boards and industrial committees, including the Joint Industrial Council for the Rosary Bead Industry (1939), the Central Savings Committee (1942), the Law Clerk's Joint Labour Committee (1947), the Creameries Joint Labour Committee (1947), and the National Joint Industrial Council for the Hotel and Catering Trades (1957), he worked closely with both employers and workers. He also took an active role in the cooperative movement, becoming president of the Irish Agricultural Organisation Society (1943). A staunch supporter of John M. Hayes (qv) and Muintir na Tire, he was a frequent speaker at the organisation's ‘rural weeks'. He died 22 May 1958 at St. Vincent's nursing home, Dublin, after a lengthy illness, and was buried in Glasnevin cemetery. Among the many mourners was his brother Thomas J. Coyne (qv), secretary of the Department of Justice (1949–61). His papers are held at the Irish Jesuit Archives.

Ir. Times, Ir. Independent, Ir. Press, 23 May 1958; Clongownian, June 1959, 6–11; J. H. Whyte, Church and state in modern Ireland 1923–1979 (1984), 88, 180, 259; J. Anthony Gaughan, Alfred O'Rahilly I: academic (1986), 95–6, 186–90; Seán Faughnan, ‘The Jesuits and the drafting of the Irish constitution of 1937’, IHS, xxvi (1988–9), 79–102; J. J. Lee, Ireland 1912–1985: politics and society (1989), 274–5; Louis McRedmond, To the greater glory: a history of the Irish Jesuits (1991), 277, 285–7; Dermot Keogh, Ireland and the Vatican (1995), 324–5; Dermot Keogh & Andrew J. Mc Carthy, The making of the Irish constitution (2007), 58, 95, 98–100

◆ Irish Province News

Irish Province News 23rd Year No 3 1948

Frs. Counihan and Edward Coyne are acting as members of a Commission set up by the Government Department of Social Welfare, at the end of March, to examine Emigration and other Population Problems. The former is still working on the Commission on Youth Unemployment, while Fr. Coyne, who served on the Commission on Vocational Organisation appointed in 1939, and whose Report was published five years later, is at present Deputy Chairman of the Central Savings Committee, Chairman of the Joint Industrial Council for Beads Industry, Chairman of the Joint Labour Committee for Solicitors, Member of the Joint Labour Committee for the Creamery Industry, Member of the Council of the Statistical Society.

Irish Province News 33rd Year No 4 1958

Obituary :

Fr Edward J Coyne (1896-1958)

I want to set down in some detail the record of Fr. Ned Coyne's life because I think that the Province would be the poorer were the memory of him to grow dim. I shall attempt no contrived portrait; in an artless narrative I run, less risk of distortion. Indeed in a bid to avoid being painted in, false colours, Fr. Ned played with the idea of writing his own obituary notice; in the week following his operation he succeeded in dictating several fragments, but realising later on that they were written in the exultant mood that followed his acceptance of his death-sentence, he insisted that I should destroy them.
Edward Joseph Coyne was born in Dublin on 20th June, 1896. He was the eldest son, of W. P. Coyne, Professor of Political Economy in the old University College and founder-member of the Department of Agriculture and Technical Instruction. To mention these positions indicates at once the influence of father on son. As that influence ran deep, I must say something more of his father whose name lives on in U.C.D. in the Coyne Memorial Prize. Though struck down by cancer at a comparatively early age, W.P. had already made his mark both as an economist and an administrator, Gifted with a clear head and tireless industry, he was not content to remain master of his own science but read widely outside his professional field of economic and social studies. One aspect of his interests.is best illustrated by recalling a favourite saying of his : “the old philosophy will come back to us through Dante”; another aspect by the mention of his special competence in the art and literature of the Renaissance. When I add that W.P. frail of physique, possessed unusual powers of head and heart, of incisive exposition and innate sympathy, it will be indeed clear that Ned was very much his father's son. Were he now looking over my shoulder as I write, he would be quick to remind me of what he owed also to his gentle, sensitive mother of whose bravery as a young widow bringing up five children. he was so proud.
After a short period at Our Lady's Bower, Athlone, Ned was kept at home to be educated privately from the age of seven to twelve on account of his frail health, Next came the decisive influence of six and a half years in Clongowes which he entered in 1908. He was second to none in his generous appreciation of all that Clongowes had given him. He belonged to the fortunate generation that knew Clongowes in her hey-day in the years before the centenary : Fr. Jimmy Daly and Fr. "Tim” Fegan were at the height of their powers and were supported by a team of brilliant masters. If I single out one, the then Mr. Boyd Barrett, I do so for two reasons: from him Ned derived lasting inspiration in class-room and in the Clongowes Social Study Club; to him Ned gave a life-time's gratitude expressed by constant letters all through the “misty” years. And when he came to die, a letter from his old master cheered him greatly on a hard spell of the road. Anyone who turns up the Clongownians of his time will see the role he played in every part of school life. Fond as he was of books, his school career is not merely a long list of exhibitions and gold medals; he played out-half and won his “cap” of which he was proud, he kept wicket, he was second-captain of his line, he was the first secretary of the Clongowes Social Study Club which Mr. Boyd Barrett founded. In these pages I can but skim the surface of his life, but however brief the treatment I must find room for some quotations from his Union Prize Essay on “The Necessity of Social Education for Irishmen”, published in the 1914 Clongownian :
“It is sheer folly and shameful conceit for anyone to think he can remedy Ireland's social disorders without social education. There are very few really active workers in Ireland today; but these few are of more value than three times their number of 'social adventurers. For they are trained in the school of experience to have a definite knowledge of what they know and what they do not know. There is no room for social amateurs; if we want to succeed, we must be specialists and experts....
What we plead for is that all the great Catholic colleges of Ireland should start at once some system of social education, If they did so, we should have fifty or sixty young sons of Ireland coming forth each year, full of energy and fire, ready to take their proper places in the great social movements of today. The young men are the hope of France,' said Pius X, and the young men are the hope of Ireland too. The suggestion made recently by a learned Jesuit of having University diplomas for social work is certainly a very good one. But I would wish to begin earlier. It is not every schoolboy who goes to the Universities; many enter business or do some other work. I would have these trained for social work; trained well, too, in those vital questions which are now so much discussed.
That august and venerable College to which I have the honour to belong has taken up the task of social education for her children. It is to be hoped that many will follow her example.

On 31st August, 1914, he began his noviceship in Tullabeg under Fr. Martin. Maher; eleven others entered with him that day and all stayed the course. After the noviceship they remained in Tullabeg for a year's Juniorate which Fr. Ned always regarded as one of the most rewarding years of his life : Fr. Charlie Mulcahy, Fr. W. Byrne and Mr. H. Johnston gave them of their best.
In U.C.D. Fr. Ned read history and economics for his degree, taking first place in both subjects. He was the inspiration of a lively English Society that included Fr. Paddy O'Connor, Violet Connolly, Kate O'Brien, and Gerard Murphy among its members, and was auditor of the Classical Society in succession to Leo McAuley (now Ambassador to the Holy See) who in turn had succeeded the present President of U.C.D.
Moving across to Milltown Park for philosophy Fr. Coyne managed to combine with it fruitful work on a first-class M.A. thesis on Ireland's Internal Transport System. Next came three successful years in Belvedere : his pupils and a series of articles under the thinly-veiled name of N. Umis in the Irish Monthly provide the best evidence for his zest for teaching. He made his theology in Innsbruck, returning home for ordination in 1928. On completing his theology in Innsbruck, he made his tertianship in Munster in Westphalia under Fr. Walter Sierp, He divided his biennium between Rome and Paris, studying in the Gregorianum under Fr. Vermeersch and later in the Sorbonne and at the Action Populaire. He also spent three months at this period in Geneva at the International Labour Office,
On returning to Ireland he was posted to Tullabeg to teach ethics and cosmology. Those who sat at his feet found in him a professor of outstanding clarity, who had, besides, a rare gift of stimulating interest. In November, 1936, he was transferred to Milltown Park. It was not long before his influence began to be felt in various spheres. In due course he was appointed to the Moral Chair and by that time he was more than fully occupied. He did signal service as a member of the Commission on Vocational Organisation, appointed by the Government in 1939 to report on the practability of developing functional or vocational organisation, in Ireland. Ten years later he was named a member of the Commission on Population,
In 1940 he was elected Vice-President and in 1943 President of the I.A.O.S. From his first association with the society be took an intense interest in the co-operative movement; he knew the movement from every angle, legal, economic and above all, idealistic. He astonished the members of the many societies he visited over the years by his complete grasp of the technical problems involved. Some years ago he delivered an address in London at the annual general meeting of the Agricultural Central Co-operative Association of England which created an extraordinarily favourable impression and resulted in invitations to address a number of English co-ops. Even before his active association with the I.A.O.S. he had already been early in the field supporting Fr. John Hayes in the founding and developing of Muintir na Tire at whose Rural Weeks he was a frequent speaker,
Besides his interest in rural affairs, Fr. Coyne was also closely in touch with industrial problems; he was chairman of the Law Clerks Joint Labour Committee, of the National Joint Industrial Council for the Hotel and Catering Trades, and of the Joint Industrial Council for the Rosary Bead Industry
In 1949, Dr. Michael Tierney, President of University College, Dublin, invited him to organise an extra-mural department. Thanks to the generous co-operation of the members of the staff of U.C.D. and of many graduates, and to the enthusiastic support of leaders and members of the trade unions, this department has proved very successful. Before undertaking the organisation of the extra-mural courses, he had already laid the foundations of the work now so well developed by Fr. Kent and his confrères in the Catholic Workers' College.
So much for the external story. Though he lectured widely with rare clarity and power and wrote convincingly from time to time in the periodical press, Fr. Coyne may well be best remembered for his outstanding gifts of personal sympathy and insight which enabled him to guide and encourage men and women from surprisingly varied walks of life. Few men can have meant so much to so many. All through his illness one constantly stumbled upon some new kindness he had done unknown to anyone but the recipient; and after his death the striking sincerity of the tributes paid to him on all sides was convincing evidence of his superb gift for friendship. One and all found in him understanding and help given without stint with a charm and a graciousness that reflected the charity of his Master, Christ.
Those who made his eight-day retreat or who were formed by him in the class-room will recall his insistent harping on the need of integrity of mind. It is only right that I should say how acutely conscious he was of his own extreme sensitivity that made him petulant by times, and of his shyness which made him. often hold himself aloof. Best proof of all of his clear-sightedness was the occasion when he was playfully boasting to Fr. Nerney of his docility. Taking his queue from Buffon's “Cet animal est très mechant”, Fr. Nerney, with Fr. Ned's help, composed this epitaph, feeling his way delicately, as if trying out chords on a piano : “Le biffle est un animal très docile : il se laisse conduire partout ou il veut aller”. Fr. Coyne, with a self-knowledge and a humility that deserves to be put on record, often quoted that verdict, smiling wryly and beating his breast. As I watched him in his last sickness that phrase often rang through my head. On first hearing that his condition was hopeless, he was lyrically happy in the knowledge that he was going home to God. But as the weeks dragged on he began to see that the way he was being led home was one which humanly speaking he was loath to choose. In that familiaritas cum Deo which he commended so earnestly in his retreats, he won the immense courage which buoyed him up in the long weeks of humiliating discomfort so galling to his sensitive nature; however much, humanly speaking, he shrank from it, by God's grace he gladly accepted and endured, proving himself indeed completely docile to God's Will. May his great soul rest in peace.

◆ James B Stephenson SJ Menologies 1973

Father Edward Coyne 1896-1958
In the death of Fr Ned Coyne, the Province lost one of its most brilliant, active and charming personalities that it has been blessed with for many a long year.

Born in Dublin in 1896, he was educated at Clongowes, and after a brilliant course of studies, entered the Noviceship in Tullabeg in 1914.

His career in the formative years as a Jesuit fulfilled the promise of his schooldays, culminating after his Tertianship in his specialising in Social Science at Rome and Paris.

After some years as Professor of Philosophy in Tullabeg, he moved to Dublin, filling the chair of Moral Theology at Milltown Park.

In 1950 he was elected President of the IACS, and took an intense interest in the Co-operative Movement, acquiring a complete grasp of the technical problems involved. He was a wholehearted backer of Canon Hayes and the Muintir na Tire movement, was closely associated with various labour organisations, and ran the Department for Extramural Studies at University College Dublin. He also laid the foundations for our own Catholic Workers College. All this while Professor of Moral Theology at Milltown.

A full life, a rich life – a spiritual life – for in spite of the multifarious occupations Fr Ned always managed to keep close to God and to maintain that “integrity of mind” he so often harped on in his retreats.

He had a rare gift for friendship, and rarely to such a man life would be sweet. Yet when sentence of death was announced he took it gladly. His heroism in his last illness is sufficient testimony to the spirituality of his intensely active life and to his own integrity of mind.

He died on May 22nd 1958 aged 62 years.

◆ The Clongownian, 1959

Obituary

Father Edward J Coyne SJ

Edward Joseph Coyne was born in Dublin 20th June, 1896. He was the eldest son of W P Coyne, Professor of Political Economy in the old University College and founder member of the Department of Agriculture and Technical Instruction. To mention these positions indicates at once the influence of father on son. As that influence ran deep, I must say something more of his father whose name lives on in UCD in the Coyne Memorial Prize. Though struck down by cancer at a comparatively early age, W P had already made his mark both as an economist and an administrator. Gifted with a clear head and tireless industry, he was not content to remain master of his own science but read widely outside his professional field of economic and social studies. One aspect of his interests is best illustrated by a recalling favourite saying of his: “the old philosophy will come back to us through Dante”; another aspect by the mention of his special competence in the art and literature of the Renaissance. When I add that W P frail of physique, possessed unusual powers of head and heart, of incisive exposition and innate sympathy, it will be indeed clear that Ned was very much his father's son. Were he now looking over my shoulder as I write, he would be quick to remind me of what he owed also to his gentle, sensitive mother of whose bravery as a young widow bringing up le children he was so proud.

After a short period at Our Lady's Bower, Athlone, Ned was kept at home to be educated privately from the age of seven to twelve on account of his frail health. Next the the decisive influence of six and a half years in Clongowes which he entered in 1908. He was second to none in his generous appreciation of all that Clongowes had given him. He belonged to the fortunate generation that knew Clongowes in her hey-day in the years before the centenary: Father Jimmy Daly and Father “Tim” Fegan were at the height of their powers and were supported by a team of brilliant masters. If I single out one, the then Mr Boyd Barrett, I do so for two reasons: from him Ned derived lasting inspiration in classroom and in the Clongowes Social Study Club; to him Ned gave a life time's gratitude expressed by constant letters all through the “misty” years. And when he came to die, a letter from his old master cheered him greatly on a hard spell of the road.

Anyone who turns up the “Clongownians” of his time will see the role he played in every part of school life. Fond as he was of books, his school career is not merely a long list of exhibitions and gold medals; he played out half and won his “cap” of which he was proud, he kept wicket, he was second-captain of his Line, he was the first secretary of the Clongowes Social Study Club which Mr. Boyd Barrett founded. In these pages I can but skim the surface of his life, but however brief the treatment I must find room for some quotations from his Union Prize Essay on “The Necessity of Social Education for Irishmen”, published in the 1914 “Clongownian”:

It is sheer folly and shameful conceit for anyone to think he can remedy Ireland's social disorders without social education. There are very few really active workers in Ireland today; but these few are of more value than three times their number of “social adventurers”. For they are trained in the school of experience to have a definite knowledge of what they know and what they do not know. There is no room for social amateurs; if we want to succeed, we must be specialists and experts.....

What we plead for is that all the great Catholic colleges of Ireland should start at once some system of social education. If they did so, we should have fifty or sixty young sons of Ireland coming forth each year, full of energy and fire, ready to take their proper places in the great social movements of today. The young men are the hope of France, said Pius X, and the young men are the hope of Ireland too. The suggestion made recently by a learned Jesuit of having University diplomas for social work is certainly a very good one. But I would wish to begin earlier. It is not every schoolboy who goes to the Universities; many enter business or do some other work. I would have these trained for social work; trained well, too, in those vital questions which are now so much discussed....

The august and venerable College to which I have the honour to belong has taken up the task of social education for her children. It is to be hoped that many
will follow her example....”

When you link up those lines written in 1914 with the work he did in the last decade of his life, you see immediately how his life was all of a piece, how indeed the boy was “father of the man”.

On 31st August, 1914, he began his noviceship in Tullabeg under Father Martin Maher; eleven others entered with him that day and all stayed the course. After the noviceship they remained in Tullabeg for a year's Juniorate which Father Ned always regarded as one of the most rewarding years of his life: Father Charlie Mulcahy, Father W Byrne and Mr H Johnston gave them of their best.

In UCD Father Ned read history and economics for his degree, taking first place in both subjects. He was the inspiration of a lively English Society that included Father Paddy O'Connor, Violet Connolly, Kate O'Brien and Gerard Murphy among its members, and was auditor of the Classical Society in succession to Leo McAuley (now Ambassador to the Holy See) who in turn had succeeded the present President of UCD.

Moving across to Milltown Park for philosophy Father Coyne managed to combine with it fruitful work on a first-class MA thesis on “Ireland's Internal Transport System”. Next came three successful years in Belvedere: his pupils and a series of articles under the thinly-veiled name of “N Umis” in the “Irish Monthly” provide the best evidence for his zest for teaching. He made his theology in Innsbruck, returning home for ordination in 1928. On completing his theology in Innsbruck, he made his tertianship in Münster in Westphalia under Father Walter Sierp. He divided his biennium between Rome and Paris, studying in the Gregorium under Father Vermeersch and later in the Sorbonne and at the Action Populaire. He also spent three months at this period in Geneva at the International Labour Office.

On returning to Ireland he was posted to Tullabeg to teach ethics and cosmology. Those who sat at his feet found in him a professor of outstanding clarity, who had, besides, a rare gift of stimulating interest. In November, 1936, he was transferred to: Milltown Park. It was not long before his influence began to be felt in various spheres. In due course he was appointed to the Moral Chair and by that time he was more than fully occupied. He did signal service as a member of the “Commission on Vocational Organisation”, appointed by the Government in 1939 to report on the practability of developing functional or vocational organisation in Ireland. Ten years later he was named a member of the “Commission on Population”.

Father Coyne was also closely in touch with industrial problems; he was chairman of the “Law Clerks Joint Labour Committee”, of the “National Joint Industrial Council for the Hotel and Catering Trades”, and of the “Joint Industrial Council for the Rosary Bead Industry”. After his death messages of sympathy were received from many trade unions, amongst others: The National Agricultural and Industrial Development Association, Irish Transport and General Workers' Union, Workers' Union of Ireland, Congress of Irish Unions, The Irish Union of Distributive Workers and Clerks, Post Office Workers' Union, National Executive of the Irish Post Office Engineering Union, The Provisional United Trade Union Organisation, Marine Port and General Workers' Union, and the Irish Bookbinders' Union.

So much for the external story. Though he lectured widely with rare clarity and power and wrote convincingly from time to time in the periodical press, Father Coyne may well be best remembered for his outstanding gifts of personal sympathy and insight which enabled him to guide and encourage men and women from surprisingly varied walks of life. Few men can have meant so much to so many. All through his illness one constantly stumbled upon some new kindness he had done unknown to anyone but the recipient; and after his death the striking sincertity of the tributes paid to him on all sides was convincing evidence of his superb gift for friendship. One and all found in him understanding and help given without stint with a charm and a graciousness that reflected the charity of his Master, Christ.

RBS

-oOo-

Ned was one who liked to count his blessings. Among these, his grateful nature valued especially the happy home of his childhood and the last pre-war years at Clongowes. He loved Clongowes. He often spoke of the security and confidence and hopes these years had held. It is true that the latter half of his school life saw the most bitter economic struggle Ireland has known since the Land League and the re-birth in controversy and schism of the policy of physical force as a political weapon. He was not unaware of these things, but their implications were not clear enough to daunt a fighting spirit and, as we shall see, they rather stimulated than oppressed him. He was never an angry young man and like most of his tragic generation of young men, he foresaw in his schooldays little of wbat has since happened.

He was at Clongowes from 1908 to 1914 - the full six years and each year with its victories and its successes seemed to be prelude to the fitting end, the happy sunshine of the Centenary Celebration. On his death bed, Ned could recall details of those June days of carnival and triumph. Less than two months later the first of all world wars had begun, but that lay in an unguessed-at future.

Ned also liked to believe that he belonged to a remarkable generation of Clongowes boys. He had as classmates and rivals for the Imperatorship of Rhetoric (successful rivals, be it said) such men as John Gilligan and Louis Carroll, both destined to bear back bright to the Coiner the mark of the mint, and many others not less gifted were his class mates: Father Hugo Kerr and Father Arthur Little, as well as Mr Justice Sheil and Mr Alban O'Kelly.

Of course it was not only among his classmates that he had friends and companions. To one of these, destined to the most dis tinguished future of all that group, he spoke on his death-bed of his pride and privilege in having rubbed shoulders on gallery, class room and playing-field all unawares with so many fine men in the making. Yet it is not too much to say that of all that galaxy, his star shone even then with a unique lustre.

He had, literally, all the qualities of the ideal schoolboy. His physique was graceful, if slight, his looks bright and cheerful. If he was certainly no Hercules, he had quite remarkable gifts as an athlete. He won the Backs cap for Rugby, playing on a side that included future internationals. He kept wicket and goal for Cricket and Soccer elevens. His skill matched his courage and his dash, but all the time one was conscious that he played games, so to speak, with his left hand. An intimate school friend, who sat beside him in the refectory, could not recall his ever talking about games and was not surprised when after Ned's death he mentioned his outstanding prowess to a niece, to be met with the reply: “But was Father Ned good at games?” It was no pose on his part to get a companion to stand by the Soccer goal-posts when he was “keeping” in a big match and when play drifted up-field to read for their discussion bits of the poets. He was then in love with Thompson, Browning and Belloc.

He comes back to the eye of memory with a book always under his arm, but it would be a mistake to think of him as a book-worm, still less as an academic pot-hunter. He collected each year his exhibitions, often duplicate ones, his medals in English and History and all the highest Clongowes honours except the Palles Medal. Religious Knowledge twice, the first time from Poetry year, the Prize Essay, the Debate. He was an honours mathematician and first-rank Grecian. At the University, in First Arts, he was to take six subjects and be first in four and second in two, and in Clongowes his range was much wider than the class-room demanded. Literature, history, religion, even the unlikely by-paths of aesthetics or the infant science of psychology were as likely to be topics of his talk as school gossip or current events. But he was never anything of a prig. Already he had at his command a prompt and sharp sword of repartee. And it must be admitted that he had a temper. He did not lose it often; it only came when provoked or even justified, but it was frightening, quite devastating and sometimes ferocious. This quality, I think, disappeared completely and at once in the Jesuit, and the older man was ashamed even of the occasional sharpness of his tongue. That was to be expected, for even as a boy, thc formation of his character was Ned's conscious aim and his integrity (a word he loved) was already remarkable. He was not only twice Line Captain but a Sodality Prefect, and from his Third Line days he and all his friends took it for granted that he would be a Jesuit.

The boy is father to the priest and perhaps it is in view of the work of his mature years that two elements of his schooldays seem especially memorable. Among the boys his was certainly the inspiration in a quite new development, the birth, as we might call it, of a social conscience, In holidays he gave a good deal of his time to practical work, especially in the first of all Boys Clubs in Dublin, that run by another Old Clongownian, Dr. Lombard Murphy, At school he was secretary and leader of the newly-founded Social Study Club. During the Centenary Celebration the club showed its paces and its secretary read a paper at a special meeting. The subject was of his own choosing: The Patriotism of Social Work. He was in future years to address many distinguished gather ings, but, as one of his friends liked to remind him, none more so than this one. The cardinal, seven bishops, the national leaders in politics, law and medicine came, perhaps to hear his father's son, but certainly to hear as balanced, as lucid and as noble an appeal as any schoolboy could be expected to make. It was characteristically his own thought and had not even been read by any of his friends in the Community.

If one incident in his Clongowes career lives in the memory of those who were with him it must surely be a night when the Higher Line Debate met under the flaring gas-jets of the Higher Line Gallery. The motion asked for support for the Irish Volunteers and the boys were to hear both Tom and Laurence Kettle make worthy speeches; but surely the night's honours fell to a boy. In lucid, simple speech, such as he was to use on hundreds of platforms to audiences learned and unlearned, he developed his theme. But then, throwing down his few notes, he said slowly: “I have appealed to your heads; I would rather trust your hearts”. In a couple of minutes he had voiced for us all just those aspirations to which the country was awakening, a passionate love of Ireland and a passionate love of liberty.

Yes, the social worker, the speaker - he perhaps came to eschew oratory but never lost his power to move - were already there, and there too was the third quality in the man we have lost. It is impossible to express his gift for friendship, his cult of it, and perhaps still less all he has meant to so many friends. But those who knew him best in Clongowes do not think of the athlete, the wit, the orator, the scholar or even the leader, but of their friend-for ever.

Two men were probably responsible for directing the varied and outstanding talents of young Edward Coyne into the field of social and economic studies. He was a son of William P Coyne, Professor of Political Economy in the old University College, Dublin. When his father died, the young schoolboy came under the influence of Father Thomas Finlay SJ, himself an experienced economist and later Professor of National Economics at University College, Dublin, Two such men could not fail to inspire the talented boy towards that branch of knowledge in which each had attained such eminence. His interest in Ireland's social and economic problems were further stimulated by individual masters and school companions. Both he and they took a lively interest in the Dublin labour troubles of 1912-13. In his final year at Clongowes, 1913-14, he was among the founder-members of the Clongowes Social Study Club, a society which gave the boys of those years the opportunity to learn and discuss some of the grave social problems of the day. The Dublin members of the club sacrificed a goodly portion of their Christmas and Easter holidays to visit boys' clubs, night shelters, hospitals and the homes of the poor and destitute. This study and experience gave the young Edward Coyne much food for thought. In “The Clongownian” of 1914 we find him setting down his thoughts in an essay on “The Necessity of Social Education” which won for him the Clongowes Union Silver Medal. This essay reveals a mature understanding of the gravity of the social problems of those days. His own studies and experiences had already convinced him that education had an important and necessary role to play in solving such problems. Moreover, he asserted then that the social teaching of the Church was, as Pope Pius XII was later to say, “the only teaching capable of remedying the widespread evils existing in social life”. A lifetime of study and experience only served to convince him of the correctness and wisdom of his schoolboy convictions.

He entered the Noviceship of the Society of Jesus, as has been said, in September, 1914. Of the nineteen years that followed, six were devoted to special studies in sociology and economics at first in Ireland and later in Rome, Paris and Geneva. He returned to Ireland in 1933 and from then until his untimely death in 1958 he placed his knowledge of the social sciences at the disposal of countless individuals, clerical and lay, government commissions, public boards, trade unions, industrial committees and Co-Operative societies. No person or group was unimportant in his eyes and he availed of every opportunity-private con sultations, public lectures and discussions and lucid articles in “Irish Monthly” and “Studies” - to relate the social teaching of the Church to the problems of the times. His was a busy life, a life spent in the service of his fellowmen, a life modelled on that of his divine Master, Who came into our world not to be served but to serve.

His studies led him to realise the impor tance of agriculture in Irish economic and social life. From the start, he supported the late Canon Hayes in developing Muintir na Tire. And, following in the footsteps of his boyhood guide and friend, the late Father Thomas Finlay SJ, he took a keen interest in the Irish Agricultural Organisation Society, of which he was president from 1943 until his death. He came to know this co-operative movement from every angle-legal, economic and above all, idealistic. In so far as the many calls on his time would allow, he visited and spoke to the members of co-operative societies in many parts of Ireland. At the same time he was not unmindful of the needs and problems of Irish industry. He served for many years on Joint Industrial Councils and other bodies connected with industrial life. Businessmen and trade union officials frequently consulted him about their many problems and all found in him a wise counsellor and sympathetic friend.

But despite his varied interests and activities, he did not lose sight of the subject of education as a basis for social reform and economic progress, a subject which had held his attention since his days at Clongowes. In the mid-thirties, we find him taking a prominent part in the Clongowes Social Summer School. A little later he is collaborat ing with Dublin Legionaries of Mary in organising social study groups in the City of Dublin. Towards the end of the second world war, we find him in the company of the late Father Joseph Canavan SJ and Father Thomas Counihan SJ, planning for a more permanent educational institution for social studies. This led to his founding the Catholic Workers' College in 1948. Today, as it enters on its second decade, the college, which he founded, is staffed by seven Jesuit priests and two Jesuit Brothers who are assisted by the voluntary labours of twenty-four lay lecturers; there are over one thousand students on its rolls; and it is housed in specially designed, modern buildings. It will remain for future as a lasting monument to his wisdom and courage. Nor is this the only legacy he bequeathed to his fellow countrymen in the field of social education. In 1949, at the request of Dr Michael Tierney, President of University College, Dublin, he organised the University College Extra-Mural Courses in Social and Economic Studies and in the Liberal Arts. These courses later spread to the towns of Leinster. He personally super vised this work and found time to visit the provincial centres and encourage both teachers and students alike. He was Director of this important work until he died.

As one who was privileged to work with him in the later years of his life, the writer of these lines can testify that all this varied activity was possible only because he was prepared to work from early morning until late at night all the year round. He was a worker, but he was much more. He was, first and last, a religious man, a man of prayer who brought to all his activities a deep spirit of Christian idealism. He saw his daily work, not merely as a service to his countrymen, but as his way of serving God. His lively faith and deep insight into the true meaning of life, personal and social, inspired all his activities and enabled him to “keep going” when many a more robust man would have cried “enough”. Considerate for others, he did not spare himself where work was concerned. In his case, as in the case of his divine Master, it is a question of where one man has sown, others have reaped, Those who carry on the work he started, are ever mindful of the debt they owe him. Father Edward Coyne has passed to his eternal reward but his memory and ideals live on in the minds and hearts of countless men and women. May his great soul rest in peace.

EK

Born: 28 April 1889, Dunmore, County Galway
Entered: 07 September 1906, St Stanislaus College, Tullabeg, County Offaly
Ordained: 15 August 1922, Milltown Park, Dublin
Final Vows: 02 February 1926, Chiesa del Gesù, Rome, Italy
Died: 17 March 1978, Milltown Park, Dublin - Zambiae Province (ZAM)

Transcribed : HIB to ZAM 03 December 1969

Unlce of Jimmy McPolin - RIP 2005 and John Russell - RIP 2023

Early education at Christian Brothers College Cork and Clongowes Wood College SJ
Studied for an MA in Classics at UCD and awarded a Studentship in 1912-1913

by 1914 at Innsbruck Austria (ASR-HUN) studying
by 1919 at Nowy Sącz Collège, Poland (GALI) studying
by 1925 at Baexem, Limburg, Netherlands (GER I) making Tertianship
by 1927 at Rome Italy (ROM) Socius English Assistant (Substitute English Assistant)
by 1966 at Loyola Lusaka (POL Mi) Diocesan Archivist

◆ Companions in Mission1880- Zambia-Malawi (ZAM) Obituaries :
Fr John Coyne was born in Dromore, Co Galway, Ireland on 28th April 1889, where both his father and mother were teachers. Within a couple of years, his father became an inspector of schools and as a young inspector he was kept on the move: after a period in Dublin he was posted to Tralee, then to Cavan and then on to Cork in 1902. After three years with the Christian Brothers in Cork, John came to Clongowes in 1905.

He entered the Society in Tullabeg on the 7th September 1906. After vows, he attended the university taking a classics degree, also taking an M.A. in 1912. He won a traveling scholarship and was posted to Innsbruck in Austria. Later he moved to Vienna as the First World War had broken out. Then he went on to Poland for a year to Nowy Sacz to prepare for his final philosophical examination. Returning to Ireland, he completed his studies and was ordained priest on 15 August 1922.

Assigned to Rome after tertianship, he became substitute secretary to the English Assistant from 1925 to 1929. Fr Wladimir Ledochowski, the General of the Jesuits, told him that he had learned as much in the Curia as he was likely to learn and that he was sending him back to Ireland to become rector of Belvedere College in Dublin.

He was master of novices from 1931 to 1934. One of his novices said of him later, "I think it would not be unfair to describe Fr John as a Christian stoic rather than as a Christian humanist".

Then came a long period of 24 years (1935 to 1959) as socius to the provincial, not just to one Provincial but to four of them – Frs L Kieran, J R Mac Mahon, T Byrne and L O’Grady (who for reasons of health and temperament 'left Province decisions rest far too much on his socius, Fr John'). He worked for a few years in Gardiner Street Church after being socius.

In 1964 at the age of 75, he accepted an invitation of the Polish Archbishop Kozlowiecki of Lusaka to come and set the diocesan archives in order. Though his provincial suggested a stay of six months, Fr John spent about 8 years in Zambia.

Returning to Ireland, he spent a lot of time translating works of German into English. He was prevailed upon to write his memoirs. 'Memoirs of a Jesuit priest 1906 to 1977: Grafted on the Olive Tree’. He died a year after this on 17 March 1978 in Dublin.

Of Fr Coyne’s time in Zambia, Fr Max Prokoph writes:
‘In spite of his age, he tried to make himself useful in every way possible. For a man who had a finger in every pie in his home province for so many years, it was quite remarkable that he never tried to interfere in the province of his adoption, but spent his time in all sorts of projects for which a younger person would neither have the time nor the inclination. Having put the archives of the Lusaka Archdiocese in order and separated what belonged to the newly erected diocese of Monze (1962). He got down to gathering material for a history of the mission in the days of the Zambesi Mission. Since there was only one full-time priest available for the parish of St Ignatius (Fr Des 0’Loghlen) he gave a hand wherever he could, in the confessional, extra Masses, keeping the parish registers and not least by regular systematic parish visiting, house by house, as far as he could get on foot, perhaps the most systematic visiting the neighbourhood ever had. Quite a few were brought back to the church’.

Fr Michael Moloney writes:
‘Fr Coyne took a very keen interest in what Jesuits had done in Zambia since the coming of Frs Moreau and Torrend for whom he had a deep admiration. Admiration for people who did "great things for Christ" was a permanent attitude of his. His standard for a Jesuit was that he should be "a saint, a scholar and a gentleman" and he clearly tried to exemplify that in his own life. He was a kindly man yet at the same time a puzzle to many. Many wondered what "the real John Coyne was like" because externally he seemed to be set in a conventional spiritual mould and to be rather formal in much of his behaviour, so much so that one cannot escape the conclusion that he was a man with a conflict between his personality traits and what he considered Jesuit spirituality demanded of him. In Zambia he was faithful to his afternoon stroll during which he would meet people and through which he made some friends whose hospitality he was pleased to accept".

◆ Irish Province News
Irish Province News 6th Year No 1 1931
Brussels Congress :
Fr. Rector (John Coyne) and Fr. J. O'Meara (Louvain) represented the College at the First International Gongress of Catholic Secondary Education, held at Brussels July 28 . August 2. Fr, O'Meara read a paper on State Aid in Irish Secondary Education. Our Irish Jesuit Colleges were well represented in the Exhibition organised by Fr. Corcoran S. J.

Irish Province News 34th Year No 4 1959

GENERAL
On 17th June Very Reverend Fr. General appointed Fr. Brendan Barry as Socius to Fr. Provincial in succession to Father John Coyne. Thus came to an end a term of office which had lasted for nearly a quarter of a century. This surely must be an easy record. Many members of the Province had known no other Socius and some of the younger generation might not have been able to name any of Fr. Coyne's predecessors. Provincials might come and go but Fr. Coyne remained, an abiding element in a changing world. In all, he worked under four Provincials; Fr. Kieran, during whose period of office he became Socius (22nd February, 1935), Fr. J. R. MacMahon, Fr. T. Byrne and Fr. M. O’Grady. On more than one occasion he deputised as Vice-Provincial. He had come to be regarded as an almost indispensable appendage of government, and then in June the appointment of a new Fr. Socius came as a reminder that even Socii are, after all, subject to the law of mutability.
At the celebration of his golden jubilee in 1956, Fr. Coyne said that his career in the Society had been a series of false starts and changes of direction. But these seemingly false starts, his interrupted classical studies, his years as Substitute to the English Assistant, as Rector of Belvedere and as Master of Novices were preparing him for what was to be the great work of his life. These experiences gave him an understanding of the day-to-day business of the government of the Society and of individual houses, and, of course, his impeccable Latin prose and mastery of curial style. At the same jubilee celebrations the Provincial for the time being and two former Provincials paid tribute to his skill in the dispatch of business, his loyalty, generosity and other personal qualities. To these the Province may add: his courtesy, tact, sympathy and good sense. The timid or diffident who considered a personal interview with Fr. Provincial too formidable found in Fr. Coyne the perfect intermediary. To all who had permissions to ask or MSS. for censorship or other small business to transact he was always approachable and gracious. The province takes this opportunity of thanking him and of expressing its admiration, Not to say amazement, at the cheerfulness with which year after year he went about the infinity of his important but monotonous tasks. It also extends a warm welcome to Fr. Barry in his new work.

Irish Province News 53rd Year No 3 1978

Obituary :

Fr John Coyne (1889-1978)

Father John Coyne was born in Dunmore, Co. Galway on 28 April 1889 where both his father and mother were teaching. Within a couple of years his father became an inspector of schools, and as a young inspector he was kept on the move: after a brief spell in Dublin he was posted to Tralee, then Cavan and then in 1902 to Cork. After three years with the Christian Brothers on Patrick’s Hill, John came to Clongowes in 1905. He used to say that he felt the first feeble stirrings of vocation while in St Patrick’s College, Cavan, but that the call was peremptory one night in his cubicle in Clongowes when he felt “visited” by an overpowering grace of God: “a wave of deep peace and brightest light flooded my soul to its deepest”.
Two aspects of his youth will surprise those of us who came to know him only after his curial training in Rome: his mother whose parents were English found her favourite reading in John Mitchell's “Jail Journal”; secondly one of the greatest disappointments of his youth was in losing the Junior Munster Final, in which he played as a forward, to Presentation College when at the last moment a sturdy Presentation full-back dropped a goal from half-way which soared between the posts. That he took exhibitions, medals and prizes in his stride is what one expects; his father used to con a chapter of St Luke’s Greek with him every Sunday.
Though only one year in Clongowes he was much in luck to find among his masters four scholastics: Tim Corcoran, Charlie Mulcahy, Patrick Connolly and William O’Keeffe. Among his classmates in that year’s Rhetoric were Paddy McGilligan, Tom Arkins, Tom O'Malley and J B O'Connell, later to become an authority on matters liturgical. Paddy McGilliagan beat him by 25 marks for a medal in Latin.
When he decided to offer himself to the Society the then Provincial, Father John S Conmee, began his chat in this way: “Well John, what makes you want to join the ‘crafties’: that is how Dublin priest speak of us?” Later Father Conmee visited I Rhetoric during Latin class, and John was asked to construe “O fons Bandusiae”.
In the following September eight novices turned up in Tullabeg: among them Hugh Kelly from Westport, John Deevy from Waterford, Henry Johnson from Belfast, Michael Meeney from Limerick, Denis Nerney and John from Cork. In Tullabeg for a year and a half Father James Murphy was his novice master: John liked to tell how Father Murphy, like an Old Testament Prophet, summoned all his novices round his bed, recalling for the last time the great principles of Ignatian spirituality by which his novices were to live. Father Murphy died on 28th March 1908, and his Socius, Fr Tighe took over until Father Michael Browne was appointed in August,
After his first vows on 8 September 1908, he and his fellows moved to another table and wore their birettas. For his first two years he was coached by Fr John Keane and Mr Dan Finn in Tullabeg, going to Dublin only to sit for the Royal University exams. In his third year 86 St Stephen's Green had become the Dublin College of the new National University, so the Juniors moved up to Milltown. His Greek Professor was Father Henry Browne and for Latin Paddy Semple.
He took his MA In 1912: his thesis dealt with Hellenism as a force in Eastern life and thought; he spent most of this year in Trinity Library as facilities in 86 were understandably limited. He spent the Christmas term teaching English and Latin in Belvedere, but early in the new year Father T V Nolan, recently appointed Provincial, sent him back to Milltown to prepare himself for the travelling studentship in Classics coming up in the following September.
John won the studentship and was posted to Innsbruck. By a stroke of luck he met on the Holyhead boat the extern examiner for his thesis and his oral, Professor J S Reid, a notable Ciceronian scholar; generously the Professor gave him a letter of introduction to Professor Rudolf von Scala in Innsbruck, chief expert on Polybius, the Greek historian of Rome. Scala gave him a warm welcome, the run of his library and welcome to his lectures. With disappointment on John’s part he suggested as the subject of his Bodenpreise (Ground Rents). As sources for his thesis in Innsbruck were thin, John moved to Munich after Christmas where there was a flourishing centre for the study of papyri under the direction of an Austrian named Wenger. Occasionally Wenger invited small groups to his home for a beer evening where his wife proved a charming hostess. Here he used to meet from time to time Hermann Grisar, then the authority on Luther, and Peter Lippart.
Summer vacation drew him back to Innsbruck; fortunately he had a fortnight's villa before the war broke out. The Jesuits undertook care of the wounded, beginning to trickle back from the Serbian front. With a crash course from a Viennese doctor, they took over a large building to serve as a hospital. In May 1915 British subjects had to get out of Innsbruck as Italy had entered the war and was planning to force the Brenner Pass. Three Irish Jesuits Fr Tim Halpin, recently ordained, John and Dan Finn made their way to Vienna.
John was drafted to Kalksburg, where he spent three years as a spare tyre: “parratus ad omnia” as he loved to quote to us, novices. One year on returning from Christmas holidays Prince Liechtenstein brought the mumps with him; spreading through the school rapidly some 150 boys were affected. As the Brothers had all been called to the colours, John spent from January to May as a nurse: more serious were one case of scarlatina, one of typhoid, and the most critically ill of all was the Archduke Godfrey of Salsburg down with serious pneumonia. Trying enough as the nursing with its broken nights was, John preferred it to being gallery prefect, sitting in a glass box, regulating traffic, ringing bells or covering a sick or weary prefect’s beat. Sanctions were difficult: no corporal punishment to deter slackers or offenders-only detention or, for the younger boys, putting them in the booby corner. One Pole, called the Black Prince because of his dark features, had been recalled from an English public school and found Kalksburg considerably more to his liking,
His next move was to Poland to finish his philosophy at Nowy Sacz (now Sardac), a town two hours journey south of Cracow. His main task was to prepare for his “de universa”, and in keeping with Jesuit custom, to learn the language of the house of studies in which he lived: this time a Slav language.
On returning from Poland he taught in Clongowes for the year 1919-20, and liked to tell that one of his boys later broke his gavel in a vain attempt to stem Kruschev’s eloquence at UNO in New York - and subsequently became the first Catholic Chancellor of Trinity.
In the Autumn of 1920 he went to Milltown for theology: by a war-time privilege he was ordained at the end of his second year on 15 August 1922. After two more years in theology he went to Exaten in eastern Holland to do his tertianship in a German community (1924-5).
On the status of 1925 he was assigned to study Scripture in Rome but at the last moment he was asked to fill a gap by becoming substitute secretary to the English Assistant, Fr Joseph Welsby, previously Tertian instructor in Tullabeg. For his first year and a half he lived in the German College while the new curia on the Borgo Santo Spirito was being built. He quickly learned the “stylus Curiae” and after three years Fr Wladimir Ledochowski, the General, told him that he had learned as much in the Curia as he was likely to learn and that he was sending him back to Ireland to become Rector of Belvedere.
Fr Martin Maher, a long-time novice master, was beginning to fail and John was appointed to replace him in the Spring of 1931. The present writer entered the novicehsip the following September; we were the only group to have him alone for our master. He was a dedicated Ledochowski man, as indeed was his then Provincial, Fr Larry Kieran, whose contact with Fr General was 99% epistolatry. Fr John had an outstanding devotion to Our Lord, at times over emotional in its expression; eager to tell us that we had not real Ignatian indifference unless we kept one foot in the air; insistent on the 'magis' of the Exercises which meant his novices must be grounded in “agere contra”, and, at least, have a desire to live in the third degree. I think it would not be unfair to describe him as a Christian stoic rather than as a Christian humanist. His war-time experiences had taken a great deal out of him and one sensed the strain. Many of us found it difficult to feel relaxed in our regular visits to him: we waited for an opening as he gazed out the window at Dairy hill and played rather nervously with a paper knife. He found “priming the pump” difficult.
Not that he was inhuman but he didn't believe in showing that side to his novices. He did to his Provincial when he wrote to say that, for days on end, apart form the Community, all he ever saw was the postman and, occasionally, a stray dog. A few months break from Emo towards the end of 1933 didn't help to reduce the tension under which he was living; he was simple and humble enough to ask his Provincial to accept his resignation.
If his first three appointments were each three years long, his next one was to last almost twenty-five years: February 1935 until mid June 1959. Over that span he served as Socius to four Provincials. I think he would like to be described as “idus Achates”; but a Socius in the Society is much more than a secretary; ex officio he is one of the four Province consultors. In Fr Kieran’s reign both he and his Socius were too like-minded. Though Fr Kieran met Fr Ledochowski only once in the General Congregation of 1938, from his appointment as Provincial in 1931 he was an all-out Ledochowski man: “actio in distans non repugnat”. His successor in the difficult war years, Fr John R MacMahon, knew his own mind as did his successor Fr Tommy Byrne who founded three houses and took on commitments in Northern Rhodesia - the Zambia of today. Father Louis O’Grady, for reasons of health and temperament, left Province decisions rest far too much on his Socius, Father John.
On retiring from his unselfish devotion to a typewriter for twenty five years, from letters and forms to Rome, from Collecting informations for fitness for Hong kong or Zambia, for suitability for ordinations, and for government, and, perhaps, most tedious of all, bringing out the annual “Catalogus”, he was posted to Gardiner Street as operarius. Even as Socius pastoral work appealed to him: for years he guided two praesidia of the Legion of Mary, his first experience of it being in Rome when an ecumenical praesidium was formed in the mid-twenties: it didn't last long as the non-Catholics couldn't stomach the rigidity of the Handbook. He struck up a real friendship with Paddy Reynolds, Lord Wicklow's astute partner in Clonmore and Reynolds. Though Paddy had a heart of gold, in language he’d outdo any trooper. As a result John translated a number of German books which, to his delight, Reynolds managed to sell- despite the fact that John had a taste fot the “turgid” German.
Five years later (1964) carrying out what he had taught us in Emo, the “magis” of the Exercises, he accepted the invitation of the Polish Archbishop of Lusaka to set the Mission Archives in order. Though his Provincial, Fr Charlie O'Connor, suggested a stay of six months, John, apart from one furlough, spent almost ten years in Zambia where he wished to leave his bones.
By 1966 a new presbytery had been built adjoining the modern Church of St Ignatius. With his work on the archives completed he joined the Irish parish community, taking on the duties of a curate at the age of 77: baptisms, marriages, pre-marriage courses, keeping the parish registers. As most of the community was working outside the house, he acted as porter, answered the phone, dealt with callers. One of the Community - no great admirer of John in his Socius days - prevailed on him to take a glass of grog every night, and so he learned to relax.
Returning to Zambia in 1969 after a break in Ireland, he was able to spend four days in Greece - from the human point of view the highlight of his life. Less than three years later he had to return to Ireland on stringent medical advice, but he refused to hang up his boots. Between bouts in hospital he continued translation work, was no “laudator temporis acti” but had a warm welcome, a keen interest in the theologians whose régime was so different to what he had experienced when Fr Peter Finlay and Matt Devitt were the stars in his student days (1920-1924).
May the Lord reward him for his enthusiasm and generosity; may he win for his two Jesuit nephews of whom he was so proud, for his three sisters and all the family, abundant grace.
RBS.
PS. For most of the facts in this notice I have drawn from a sixty-one page typescript which Father John was prevailed upon to write in his last year in Milltown (1977): It is, in the main, Province history with little personal comment and remarkably restrained in passing judgments “discreta caritas”. (RBS).

◆ The Clongownian, 1978

Obituary

Father John Coyne SJ

John Coyne had moved round Ireland more than most of hie generation when he joined Rhetoric in September 1905; His father was an Inspector of Schools, so John Moved from Dunmore to Dublin, then to Tralee, next to Cavan and finally to Cork. His contemporaries in class included Paddy McGilligan, Tom Arkins, Canon J B O'Connell and Tom O'Malley who moved furthest afield to Malaya, as it then was. A formidable team of Scholastics stretched them to good effect: Messrs Tim Corcoran, Charlie Mulcahy, Patrick Connolly and William O'Keeffe. Paddy McGilligan beat John for the Latin medal by 25 marks.

One readily associates exhibitions, medals, prizes, even a travelling studentship with Fr John, but it will come as a surprise to those who knew him in later life that one of the greatest disappointments of his youth was when as a dashing forward the Munster Schools Junior Cup was snatched from his team when at the last moment the Pres full back dropped a goal from half way.

As a young Jesuit he had rather a unique travelling studentship: he spent his first term in Innsbruck, after Christmas moved to Munich, and was lucky enough to have a fortnight's holiday in the Austrian Alps before war broke out. Until Italy entered the war in May 1915 he worked in a make-shift hospital the Jesuits set up in Innsbruck, but with the Italians forcing the Brenner Pass he had to move to Vienna, and then to Poland for three years in Nowy Sacz, south of Cracow. On returning from Poland he taught for a year in Clongowes (1919-20). After four years Theology in Milltown he did his Tertianship in Exaten in eastern Holland.

Destined for Scripture study in Rome, at the last minute he was switched to a secretarial post in the Jesuit Curia. Three years later he was sent back to Ireland as Rector of Belvedere; then he was named Novice-master at Emo. So many switches were to be followed by an unprecedented stint of almost 25 years as Socius to four Provincials.

At the age of 75 he went out to Lusaka and spent almost ten years in Zambia. He came home on stringent medical advice but, though two or three times at death's door, he continued to keep alert and, more than occupied, in his favourite hobby, translating from German. He died within a few months of his eighty-ninth birthday, quite at home in the world of post-Vatican II.

We offer our sympathy especially to his three sorrowing sisters and all his family, not forgetting his nephew Fr John Russell SJ (OC 1941-43) who has recently completed his term as Vice-Provincial of Hong Kong.

Born: 08 June 1881, Dublin City, County Dublin
Entered: 18 January 1900, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1916, Milltown Park, Dublin
Final Vows: 02 February 1918, St Stanislaus College, Tullabeg, County Offaly
Died: 16 June 1919, St Stanislaus College, Tullabeg, County Offaly

Early education at Clongowes Wood College SJ

Came to Australia for Regency 1903
by 1912 at Stonyhurst England (ANG) studying
by 1914 in San Luigi, Napoli-Posilipo, Italy (NAP) studying

◆ HIB Menologies SJ :
After his Noviceship and owing to very delicate health, he was sent to Australia for Regency and did excellent work at Xavier College, Kew. He also spent a little while caring for his health at Sevenhill.
He returned to Ireland and carried on his studies including Theology at Naples, coming back to Ireland after three years and being Ordained here.
After Ordination he spent some years as an Assistant Missioner at Tullabeg in the Public Church. He was loved there by the people, especially by the young men. He had charge of their Sodality and increased its membership. He started a library for them, increased athletic sports, and pushed himself to help them in every way spiritual and temporal. He was very talented with very winning ways.
The end came unexpectedly. he was found dead, having suffered a hemorrhage of the lungs. He died 16 June 1919 only 38 years of age.

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
William Cullen entered the Society on 18 January 1900. From 1903-09 he taught at Xavier College, Kew, and was a prefect to the junior boarders. At the end of this time his health declined, and he spent 1910-11 at Sevenhill recuperating. His health recovered sufficiently for him to complete his studies, and he was ordained in 1916. He worked at Tullabeg after tertianship in 1917 in the house and school, but his health quietly deteriorated.

Born: 1579, Kilkenny City, County Kilkenny
Entered: 05 November 1602, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1609, Ingolstadt, Germany
Died: 10 July 1617, Slíabh Luachra, County Cork - Acquitaniae Province (AQUIT)

Alias : Downes; Walsh

Had studied 2 years Philosophy before entry
1606 At Ingolstadt (GER) 1st year Theology with now 3 years Philosophy
1607 Came from Venice (VEM) to Germany. Was “repetitor domesticus physicoru”
1609 He and Fr Richard Comerfortius came to Ireland from Germany. Future Superior of Mission
1609-1610 Is at Professed House Bordeaux from Irish Mission
1610-1612 Teaching Philosophy at “Petrichorae” (Périgueux); or He, Richard Comerfort and Thomas Briones sent to Ireland; or in 1611 in Périgueux College teaching Philosophy
1612-1615 Teaching Philosophy at Bordeaux. Destined for Ireland
A Fr Richard Daton is mentioned as having studied at Douai in 1613

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Dayton or Daton alias Downes
1615 At Bordeaux (Oliver, Stonyhurst MSS)
A Writer; A most popular Preacher; In the highest favour and esteem of the people of Limerick for his virtue and learning.
He edited Fr O’Carney’s sermons
(cf Foley’s Collectanea)

◆ Fr Francis Finegan SJ :
Had studied Philosophy at Douai before Ent 05 November 1602 Rome
After First Vows he resumed his studies at Rome, but he was sent to Ingolstadt for health reasons, and there Ordained in 1609
1609-1616 He was on his way to Ireland with Richard Comerford but both were held, Daton at Périgueux and Bordeaux by the AQUIT Provincial to teach Philosophy at Périgueux (1610-1612) and Bordeaux (1612-1616)
1616 Returned to Ireland for a very brief time as he was struck down by brain fever. He was very hospitably received by a Catholic noblewomen and and carefully nursed to his death at Slíabh Luachra Co Cork 11 July 1617

◆ James B Stephenson SJ Menologies 1973
Father Richard Daton 1579-1617
Richard Daton was born in Kilkenny in 1579. His name is sometime taken as equivalent to Downes, by some authors.

He entered the Society in 1602. He is mentioned as being in Bordeaux in 1607. As a priest he laboured in the Munster area, was a most popular preacher and held in the highest esteem by the people of Limerick for his virtue and learning.

He had some claim to be considered a writer, inasmuch as he edited the sermons of Fr Barnaby O’Kearney SJ.

He died near Slieveclocher County Cork on July 10th 1617.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
DATON, (alias Downes) RICHARD. I meet with him in August, 1607. He was at Bordeaux eight years later.

Born: 22 November 1722, Dublin City, County Dublin
Entered: 30 July 1746, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1747, Rome Italy
Final Vows: 15 August1757
Died: 25 April 1768, Roman College, Rome, Italy - Romanae Province (ROM)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1758 Preached the Passion Sermon in the presence of the Pope

◆ Fr Francis Finegan Sj :
Had already studied at the Irish College Rome and was Ordained there before Ent 30 July 1747 Rome

After First Vows he taught Humanities for two years.
1750-1756 Lectured Philosophy successively at Sorano, Recanati and Macerata
1756-1761 Chair of Philosophy at the Roman College
1761-1765 Prefect of Studies at Roman College, and died in Office 25 April 1768

Born: 21 May 1769, Dublin City, County Dublin
Entered: 07 February 1818, Paris France - Galliae Province (GALL)
Ordained: 1814 - pre Entry
Final Vows: 15 August 1828, Annecy, Auvergne-Rhône-Alpes, France
Died: 03 May 1833, Annecy, Auvergne-Rhône-Alpes, France - Galliae Province (GALL)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
From an illustrious Irish family. Aged four they moved to Toulouse, seeking liberty of conscience he couldn’t find in his own country.

After Ordination in 1814, he began that brilliant career which placed him in the foremost ranks of the most distinguished modern Preachers.
1817 or 1826 He was offered a Bishopric of Montaubon, but declined it to enter the Society , which he did the same year.

As a Religious, and until his death, he appeared in the principal pulpits in France, ad after 1830 preached in Rome, Turin and Annecy (cf de Backer “Biblioth. des Écrivains SJ”, where he has a list of his numerous published sermons and other works)
He was regarded in France as the ablest of her Preachers,
(cf Foley’s Collectanea)

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
MAC-CARTHY, NICHOLAS, was born in Dublin; and in early infancy was taken to France. At the age of 46, he was ordained Priest, and made his debut as a Preacher in 1820, in the Church of the Visitation Nuns at Paris. Amongst his auditors was the late Cardinal Weld. In 1822, he was offered a Mitre, but declined it, to enter amongst the Jesuits. France regarded him as the ablest of her preachers. Few Christian orators have ever announced the word of God, with more dignity, or defended Religion with more effect, or advocated the cause of charity with greater force and eloquence. He preached the Lent of 1833, in the Cathedral of Annecy. Exhausted with fatigue in the laborious work of his ministry, he became unwell on Easter Tuesday, on his return from Chamberri. Fever rapidly increased upon him. After receiving all the rites of the Church, and joining in the prayers for a departing soul with surprising firmness, he raised his eyes towards heaven; then fixing them on his crucifix, with a countenance beaming with hope and joy, he meekly died at Annecy, on the 3rd of May, 1833, aet. 64, if “L’Ami dc la Religion” states it correctly.

Born: 02 August 1896, Dublin City, County Dublin / Drogheda, County Louth
Entered: 31 August 1914, St Stanislaus College, Tullabeg, County Offaly - HIB for Siculiae Province (SIC)
Ordained: 31 July 1925, Milltown Park, Dublin
Final Vows: 02 February 1932
Died: 12 September 1964, Mater Hospital, Dublin

Part of the St Francis Xavier's, Upper Gardiner Street, Dublin community at the time of death

Educated at Mungret College SJ

Transcribed SIC to HIB 1955 by Provincial Father M O'Grady

by 1927 came to Tullabeg (HIB) making Tertianship

◆ Irish Province News

Irish Province News 21st Year No 3 1946
FROM OTHER PROVINCES :
Malta. (through Fr. Clarke) :
Fr. Devine had an operation for hernia. He hopes to leave Malta in August.

Irish Province News 21st Year No 4 1946
Fr. Charles Devine, a member of the Sicilian Province, who has spent over twenty years in Malta, arrived in Dublin in August.

Irish Province News 40th Year No 1 1965

Obituary :

Fr Charles Devine SJ (1896-1964)

Fr. Devine had just completed fifty years in the Society when he died in the Mater Hospital on 12th September. He had been there since the previous November, almost all the time confined to bed. Fr. Charles was born in Drogheda on 2nd August, 1896. He went to the Apostolic School, Mungret, in 1909, and from there to the noviceship in 1914. His noviceship was in Tullabeg, but he had entered for the Sicilian Province. As a boy he had been quiet, studious, serious, taking little part in games at Mungret. A few times he appeared on the stage, in non-speaking parts. In Tullabeg he was gentle, unobtrusive, contented, and used his free time industriously. He set himself the task of getting through the four or five large volumes of a work called The Catechism of Perseverence by Gaume, and completed it in the two years. Afterwards he enjoyed references to Gaume. Part of his time was claimed also by Fr. C. Mulcahy for choir practices as organist. He also played the piano well and accompanied at concerts. In a verse of a topical song, Fr. W. Long, a Maltese Tertian of the English Province, referring to some musical feat in which Charles had a part, finished by saying: “In fact it was devine”. Then and later, Charles would humorously quote A Kempis : “It is not hard to despise human comfort when we have devine”. During philosophy in Milltown also, Charles played the organ for the choir.
He, with eight or nine other Irish scholastics, began philosophy in Stonyhurst, but in the middle of the years 1917-18 they were called back to Ireland, and with a group from Jersey, continued their philosophy at Milltown.
For many years after philosophy the Irish Province saw little of Charles. His work was chiefly in Malta, teaching at St. Aloysius. College. For a short time he was at Palermo. He worked for some time in parishes in Preston and Worcester. Though his health by this time had become rather poor, he led a very busy life in the parishes, and had happy memories of these two places where he made many friends. From 1956 for five years, he was in the Crescent on the church staff, and directed the Bona Mors Arch confraternity and the Apostleship of Prayer, giving the monthly Holy Hour. He prepared very diligently for all his sermons. He left a great number of fully written sermons and much other writing. He wrote well and gracefully and with serious intent.
After a short stay in Manresa, Fr. Devine joined Gardiner Street community. He was not given long for work at the church. A minor stroke incapacitated his limbs, but left him full use of speech, hearing, and mental faculties, so that he could converse and read and keep in touch with life and with friends, and could also give an example of courage in bearing a very tedious illness.
He was able to be present at Fr. Maurice Dowling's jubilee celebration on 31st August, at Gardiner Street. He was brought into the refectory in a wheelchair and made a short and happy speech. A few days later an operation became necessary, which he did not survive. On 14th September he was buried in Glasnevin. Three of his fellow-novices, Frs. Tyndall, Paye and Quigley, officiated at the Solemn Requiem Mass in Gardiner Street. R.I.P.

◆ The Mungret Annual, 1965

Obituary

Father Charles Devine SJ

Father Charles Devine SJ died in the Mater Hospital on September 12th. He had only just completed his fifty years in the Society.

Born in Drogheda in 1896, he came to the Apostolic School in 1908. While in Mungret he was quiet, serious and studious. He took little part in games. He played the piano well, however, and often played the organ.

In 1914 he went to the novitiate. He had elected for the Sicilian Province, so after philosophy he left for Malta. He taught at St Aloysius College. He spent some time also in Palermo. In later life as a priest he worked in parishes in Worcester and Preston.

In 1956 he returned to Ireland and was appointed to the community at the Crescent. He directed the Bona Mors Archconfraternity and the Apostleship of Prayer, and gave the monthly Holy Hour.

After a short stay in Manresa, he was sent to Gardiner Street. However, his time for further labours was short. A minor stroke incapacitated his limbs, A little later an operation was found necessary which he did not survive. Three of his fellow novices officiated at the Requiem Mass, Fathers Tyndall, Paye and Quigley. RIP

Born: 02 February 1598, County Roscommon
Entered: 09 October 1618, Tournai, Belgium - Belgicae Province (BELG)
Ordained: 1624, Douai France
Final Vows: 1636
Died: 04 August 1650, Waterford City, County Waterford - Described as "Martyr of Charity"

Superior of Irish Mission January 18 April 1646 & 1650-04 August 1650

Dispute over date of death 04/08/1650 or 03/06/1650
Catalogus Defuncti 1641-1740 says 03/06/1650

Parents were Earl of Roscommon and Eleanor Barnewall
Studied Humanities in Ireland. Studied Humanities in Tournai and 2 years Philosophy at Douai. Not in Belgium in 1622
1622 At Douai in 2nd year Theology
1625-1628 Teaching Philosophy and Mathematics at Douai

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Son of Earl of Roscommon
Distinguished for both virtue and learning. He died a victim of charity, exhausted by daily and nightly attendance upon thee plague-stricken in Waterford, surviving his fellow Martyr James Walshe by two months. Eulogised in the Report to Fr General Nickell on the Irish Mission (1641-1650) by the Visitor Mercure Verdier - a copy of which from the Archives of the English College Rome, is now in the collection of Roman Transcripts in the Library of Public Record Office, London (Oliver, Stonyhurst MSS)

◆ Fr Francis Finegan SJ :
Son of James, First Earl of Roscommon and Eleanor née Barnewall
After First Vows he studied Theology at Douai and was Ordained there c 1624
1624-1629 Taught Philosophy and Mathematics at Douai, and then made his Tertianship at Gemaert (Gevaert?).
1629 Sent to Ireland and to the Dublin Residence where he became Superior 1635
1639 Returned to Belgium in an unsuccessful attempt to establish an Irish Seminary at Douai which came to nothing
1641-1646 On the surrender of Dublin he left and became Superior of the Galway Residence
1646 Appointed Superior of the Mission. However, he could not assume office because new directions came from the Holy See saying that a position of authority could not be held successively without interruption.
1647 Back in Belgium on business with the inter-Nuncio.
He seems to have steered clear of political entanglements during the Rinuccini mission in Ireland. According tom the Mercure Verdier 1649 Report to the General on the Irish Mission he had declared that if he were appointed Superior of the Mission he would admit to the Society no one of old Irish origin without the gravest reasons. He was not alone in this view.
1650 Owing to the death of the General, Verdier’s concerns were not acted on, and so he succeeded William Malone as Superior of the Mission in January 1650 sometime during the year he went to Waterford which was plague stricken after the Cromwellian war, and there he displayed huge courage in his ministrations to the sick, but died a martyr of charity of this plague himself 03 June 1650

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962

George Dillon (1646)

George Dillon, son of James Dillon, Earl of Roscommon, and Eleonora Barnewall, was born in the diocese of Meath on 2nd February, 1596. Having obtained his degree of Master of Arts at Douay, he entered the Novitiate of Tournay immediately after, on 9th October, 1616. He studied theology at Douay for four years, and spent another four years teaching philosophy and mathematics there, until 1629, when he returned to Ireland, and was stationed in North Leinster. He made his solemn profession of four Vows in 1636, and published a controversial work on the Reasons and Motives of the Catholic Faith. He was Superior of the Galway Residence from 1641 to 1646. On 18th April, 1646, he was appointed Superior of the Mission, but this arrangement had to be cancelled on 11th August of the same year, on account of a decree issued by Pope Innocent X (1st January, 1646), which limited the term of office of religious Superiors to three years, and forbade the appointment to a new Superiorship of anyone who had already been a Superior until he had passed a year and a half in the ranks as an ordinary subject.

George Dillon (1650)

The first appointment of Fr George Dillon in 1646 had been rendered inoperative by the decree of Pope Innocent X. on triennial government, and now this second appointment was to be rendered almost equally ineffective by death. The Cromwellian war brought pestilence in its wake. Several of the Fathers died in the service of the plague-stricken. When Fr James Walsh was carried off by the disease at Waterford (4th June, 1650), Fr George Dillon continued his ministrations. On the feast of St Ignatius he attended the Mayor of Waterford, who had caught the infection, heard his confession, and gave him Holy Communion. The next two days he exhausted himself hearing the confessions of the terrified people who thronged to him, and was stricken down himself. He died, a martyr of charity, fortified by the rites of the Church and invoking the name of Jesus, on 4th August, 1650.

◆ James B Stephenson SJ Menologies 1973
Father George Dillon 1596-1650
The honourable Fr George Dillon, son of Jame Dillon, Earl of Roscommon, was born on February 2nd 1596. At Tournai in 1618 he entered the Society.

On his return to Ireland in 1629, he was stationed in North Leinster. He became Superior of the Galway Residence 1641-1646. In that year, Fr General appointed him Superior of the Mission, but the appointment had to be cancelled, owing to a decree by Pope Innocent X, which required a year and a half in the ranks between two Superiorships. However, in 1650 Fr Dillon eventually became Superior of the Mission, only a short time before his death as a martyr of charity.

The Cromwellian War brought pestilence in its wake. When Fr James Walsh succumbed to the disease in Waterford, Fr Dillon took his place. On the Feast of St Ignatius he attended the Mayor who had contracted the infection. Shortly afterwards, on August 1st, Fr Dillon himself died of the plague, invoking the Holy Name of Jesus.

It is related, that in the same year as him, his brother James Dillon fell down twelve steps of stairs in Limerick, and he died four days afterwards. In the presence of death, he renounced Protestantism and received the Last Sacraments. This great grace was attributed to the prayers of his saintly brother.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
DILLON, GEORGE, son of the Earl of Roscommon : illustrious by birth, he was still more illustrious by his virtues. As a missionary he was a pattern of the inward spirit, full of zeal, meekness and charity. He used to insist amongst his Brethren on the necessity of unwearied labour, whilst the Almighty blessed them with health and bodily vigour, as old age was rather a period of suffering than of active exertion. Exhausted with the duty of daily and nightly attendance on the sick at Waterford, when the plague raged in that city, he at length was numbered on the 4th of August, 1650, amongst its fatal victims. He died most piously, invoking with his last breath the sweet name of Jesus.

Born: 18 October 1898, Dublin City, County Dublin
Entered: 30 September 1919, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1929, Milltown Park, Dublin
Final Vows: 02 February 1936, Wah Yan College, Hong Kong
Died: 12 June 1975, Vinayalaya Novitiate, Mumbai, India

Part of the Campion School, Mumbai, Marharashtra, India community at the time of death

Older brother of D Leo Donnelly - RIP 1999

Educated at Belvedere College SJ

by 1922 at Valkenburg, Netherlands (GER I) studying
by 1927 at Innsbruck, Austria (ASR-HUN) studying
by 1932 at St Beuno’s, Wales (ANG) making Tertianship
by 1933 at Hong Kong
by 1934 at Catholic Mission, Ngau-Pei-Lan, Shiuhing (Zhaoqing), Guandong, China (LUS) - Language
by 1935 at Aberdeen, Hong Kong - working
by 1946 at St Mary’s, Kurseong, Darjeeling & Himalaya Railway (DH Ry), Darjeeling, West Bengal, India - teaching
by 1944 at Xavier, Park St, Kolkata, West Bengal, India (BEL M)
by 1951 at St Stanislaus, Bandra, Mumbai, India (TARR) teaching
by 1957 at St Xavier’s Mumbai, India (BOM) teaching
by 1963 at St Mary’s High School, Mumbai, India (BOM) teaching
by 1964 at De Nobili Pune (PUN) teaching
by 1968 at St Xavier’s, Mumbai, India (BOM) teaching
by 1973 at Campion School Mumbai, India (BOM)

◆ Hong Kong Catholic Archives :

Note from Joseph TaiYu-kuk Entry
He was a teenager in Hong Kong when the Japanese invaded in December 1941. He had joined a group of a dozen Catholics who, it was hoped, might one day become priests, under the charge of Father Dan Donnelly SJ.

◆ Biographical Notes of the Jesuits in Hong Kong 1926-2000, by Frederick Hok-ming Cheung PhD, Wonder Press Company 2013 ISBN 978 9881223814 :
In his early years he had a brilliant academic career in the Sciences, and he produced a theory in ballistics which engineer’s used refer to as “Donnelly’s Theory”. he later lost interest in Science, but he did retain a fantastic memory for the pedigree of horses, and in India he became a national expert in field hockey.

Always unpredictable, he was remembered with affection by many in the Province for his engaging - if at time exasperating - eccentricities. He originally came to Hong Kong in 1932 as one of the early pioneers of the Irish Province’s new Mission, having already spent a year in Rome as sub-Secretary for Missions. After two years in Shiuhing studying Chinese and doing some teaching there, he was sent to Wah Yan College Hong Kong in 1935, and he was Prefect of Studies there until 1939. In 1940 he began a small Jesuit Apostolic School at Tai Lam Chung which was intended to encourage vocations to the Society.

He spent 12 years in Hong Kong before heading to India on a mission of mercy with 12 Chinese boys towards the end of WWII in late 1944. He enjoyed India and they liked him there, so after a short return to Canton and Hong Kong after the war, he went to Mumbai in 1949 and spent the rest of his life there.

◆ Irish Province News

Irish Province News 10th Year No 3 1935
Works by Father Donal Donnelly SJ :

1. “A Prisoner of Japan” - (Sheed & Ward).
2. “Life of B. Charles Spinola, S.J.”
3. “A Nobleman of Italy” - Sands & Co.
4. “Life of St. AIoysius”
5. “A Gallant Conquistador” - Browne & Nolan
6. “Life ofB. Rudolf Acquaviva and Companions” - MS

Irish Province News 21st Year No 2 1946

IN ALIIS PROVINCIIS DEGENTES :

India :
Fr. D. Donnelly gave a series of Lenten Conferences to the men's sodality there on The Authority of the State, Obedience to Law. The Catholic in the Municipality, The Catholic in the State.

Fr. Donnelly to Province News, 20-3-46 :
“A batch of Chinese Navy men passed through Bombay on the way to England for training in December-January last. The Naval Chaplain brought me along to hunt up the Catholics among them. There proved to be very few Catholics, but two of the pagans were old Wah Yan boys, and they gave me a tremendous welcome. I got a big batch to Midnight Mass at Christmas. I also had one of the Wah Yan boys and three others under instruction, but they left for England before I could finish. However, I gave them a letter to the nearest Parish Priest in England.

Irish Province News 37th Year No 2 1962

Fr. Daniel Donnelly, St. Mary's High School, Bombay 10, writes :
I am at present in practically sole charge (one Brother to collect fees, one Father to teach Hindi) of a grand school of 1,100 boys, more than half of them Catholics. We get quite a few vocations every year; this year I am praying for half-a-dozen. The boys are mostly Goans, grand people. The non-Catholic boys are Parsees, Moslems and Hindus; and while very, very few are ever converted, they are wonderfully responsive to moral instruction, easily the most consoling classes which I teach. These young Indians are like no other boys whom I have taught in this : that once they take to you they give you their heart and are astonishingly loyal and friendly.
Retiring age over here is 65, so I have only another year to run as Principal. Then I hope to get away to “real” mission work in the districts. I'd have to learn Marathi, of course, but I learn languages easily, T.G.
We shall see.

Irish Province News 50th Year No 3 and 4 1975

Obituary :

Fr Don Donnelly (1896-1975)

In his letters to various Jesuits in Ireland and Bombay, Don's brother, Fr Leo SJ, St Albert's College, Ranchi, wrote as follows:
“You will have been informed by cable of my brother’s death. He suffered a severe stroke in March and was paralysed on his left side. He became progressively weaker as he was unable to retain solid food. I was with him during the summer holidays, but started back on 10th June. After my return here I received a telegram announcing his death on 12th June, It was, in fact, a merciful release, as it was painful to see so active a man reduced to helplessness. Still, it makes me feel rather lonely.
Donal (latinised in the Society to Daniel) had a very full and happy life. For his early life I can supply a few details. He had an exceptionally brilliant academic record. Under the old ‘Intermediate’ system he won a 1st Class Exhibition in each Grade, and at least one Gold Medal (first place in all Ireland in a given subject) each year (details in the Belvederian). At UCD his record is still, I think, unsurpassed. He took seven subjects in his first year, doing First Arts and First Science simultaneously, and got 1st Honours in all seven and 1st place in five, plus the Delaney Scholarship (this could be checked by reference to the files in UCD). He scored very high marks in the BSc, and MSc (equivalent to a PhD today as it involved research) He produced a theory of ballistics which engineers used to refer to as ‘Donnelly's Theory’. He was also enrolled as a student in Trinity College (his father's university) and won some prizes there - in particular a Foundation Scholarship. He entered the Society still under 21.
He inherited his love of and knowledge of horses from his father, who was an excellent judge. Don had a fantastic memory for the pedigree of horses. I think he carried the whole Stud Book in his head, and knew the breeding of every horse running at that time. When he entered the Society he put all that completely aside, never 'talking horses'. It was only in 1963, when age compelled his retirement from headmastership and he was sent as Minister to our scholasticate in Pune (Poona), that he took it up again. There he discovered a number of stud farms in the neighbourhood, and seemed to take it as a hint from the Lord that it was permissible to use his talent in this field of apostolate. If you really know horses, you are accepted in the horsey confraternity, and so he moved with ease in that circle. At least he saw apostolic opportunities in meeting managers, owners and jockeys on their own ground. He liked to meet Irish jockeys who came to Bombay to ride, and he did them good. Ask Johnny Roe about that.
Don spent so little time in Ireland that he is not well known in the Province - now probably only by those whom he taught in Clongowes from 1923 to 26. But I know that he remained somewhat in touch with the Brutons of Kildare.
It would be difficult to discover the number of priestly vocations he fostered wherever he happened to be. During all his extremely successful career as Prefect of Studies he was above all interested in boys, rather than studies as such. The way he took up hockey in Bombay is an indication of that. It gave him a beneficial influence over a very large number of young people.
Naturally I am a bit prejudiced. All my life he has been an immense inspiration to me, and I still can't quite realise that he is gone. One would like to think that his influence will continue to do good, at least through his publications.
In spite of the amazing amount of work he managed to fit into the day, he always said two rosaries in addition to his Divine Office. Here is a quotation from a letter from a Hindu friend of his: ‘I was very grieved to learn that your dear brother, my good friend, passed away on 12th June. For the past many years we used to meet in Bombay during the annual bloodstock sales, and I used to look forward to the pleasure of seating him by my side and inviting comments on my lots for sale. In the process I learnt a great deal and valued his advice which was always unbiassed. I shall miss him sadly’.
From a letter of one of the boys Don brought from China to India, who entered the novitiate but was advised to leave on account of scruples (apparently Don and he corresponded for 25 years): ‘He was, I think, my ideal man. As a small boy, I was afraid of him, and then I grew to have an extraordinary respect for him both as a priest and for his intelligence; and all the time I had a sincere affection for him. My wife often says I have two fathers, my own and Father Donnelly. Now I certainly know that is true’. (The writer is now an artist and schoolmaster in England).
In case you have not got it otherwise, a short account of Don’s coming to India. In 1939, with no more scholastics coming from Ireland, the Language School in Hong Kong was turned into an Apostolic School. Don and Ned Sullivan were in charge of about 30 boys. When the Japanese invaded Hong Kong, the School had to be abandoned. Don and some other Fathers made their way into Free China. Don went to an Apostolic School run by the Maryknoll Fathers, where twelve of his boys joined him. In 1943 the Japs made a drive to eliminate some air-fields used by the Americans, so Don, his boys and some Fathers had to move west. They ended up in Kunming in the south-west corner of China, nearest India. Eventually they were air-lifted to India ‘over the hump’ by RAF planes returning to India after having brought military supplies to China. In Calcutta he met Fr Conget, Superior of Bombay, who advised him to bring the boys to Bandra, the only boys' school which has an almost entirely Catholic pupil intake. Don remained there even after the end of the war to let the senior boys finish their matric exam. Then in 1947 he returned by sea to Hong Kong. The authorities there were not so keen on a large number of Chinese candidates, so most of the boys were ‘brushed off’. Only three were accepted, One left in the novitiate (scruples), one left in philosophy (lack of grey matter), one has been ordained - Fr Joseph Tai SJ.
Don went up to Canton, where he took charge of the Sacred Heart School (formerly run by the de la Salle Brothers for the Archbishop). When the Commies came in he was pushed out, and asked to return to India rather than remain in Hong Kong.
While learning Chinese in 1932, after some months with a teacher in Shiuhing, Don went to a village on the West river to to get practice by acting as assistant priest. Returning to the presbytery one day, he found a man chained to the railing of the church. The man was a leper, caught stealing and condemned to death. He was to be shot the following morning. Entering into conversation, Don discovered that the unfortunate man's mother had been a Catholic, though of course unable to practise her - religion once she had been engulfed in her husband's 'extended family'. Helped by the PP, Don instructed the man, gave him some food, and went back to supper, On an impulse the PP decided to baptise the man that evening - very fortunately, as the man was shot so early in the morning that they had no opportunity to speak to him again. The man was christened ‘Dismas?’

In Bombay, 1944-1975 (from the Bombay Province newsletter Samachar, July 1975):
Father Daniel Donnelly, after having laboured in Hong Kong and China for 12 years, came to Bombay on a mission of mercy with 15 Chinese boys. He liked us and we liked him, and after safely depositing his boys in their native land, he returned to Bombay for good and worked like a Trojan here for the next 25 years and more until he was struck by partial paralysis.
During these years he had time to work in most of our Bombay City houses, generally in the capacity of Rector and/or Principal and/or Minister and/or Parish Priest. He was never at the Institute of Education, Sodality House or Diocesan Seminary. At Vinayalaya he was only for some weeks as a sick man. De Nobili College, Poona, too had him for a couple of years as Minister and treasurer, and his last community was the one of the Christian Brothers in Bassein.
Barring the last three months, which he spent at the Holy Spirit Hospital or in the novitiate infirmary, he had always been in excellent health. He believed in brisk walking, light meals, early rising and hard quick work. Since childhood he loved horses, and from the day he landed in India he loved hockey.
His hobbies were solving a daily cross-word puzzle (for a time he composed one daily), an occasional game of patience, reading novels and also other more serious stuff (including science magazines - he was an MSc); and writing articles (by the dozen, and keeping two or three series abreast) for the Messenger and other papers. Many an author did not know (?) who had censored his book; Fr Donnelly knew at least one of the censors. Organizing school hockey leagues and tournaments and watching the games he considered not a hobby but part and parcel of his work in the all-round education of the boys.
As Rector and School Principal he could not be accused of curtailing the freedom of his subordinates or unduly interfering in their spheres of action. He expected every Jesuit, teacher or boy to do his duty. Even in the days of greater regimentation in schools, he could not pass as a disciplinarian.
He trusted boys, even when he knew some would take advantage of his kindness and liberality. Few did more than he did, chiefly in Bandra days, to foster vocations to the Society (for Bombay, Hazaribagh, Jamshedpur). Yet it was well known that in his optimism he was inclined to count his candidates before they were hatched. Yet, in later years, he could count quite a few Jesuits whom he had encouraged to break the egg-shell. Some will remember the vocational booklets he wrote and the Bombay Vocation Exhibition (for the Seminary and for religious orders of men and women) he organized in Bandra.
He loved the Society and found it hard to reconcile his loyalty to the Jesuit spirit with some of the changes introduced in the last decade. In his lovable frankness and literary wit he showed what he thought of some modern trends in his devastating piece of satire - which he called parable or vision - whereby he regaled(?) the ears of scores of fellow Jesuits assembled on the terrace of St Xavier's High School one evening in 1969 to celebrate his 50 years in the Society.
Although his speech in ordinary conversation was at times difficult to follow there were some stories too about the legibility of his handwriting even when in block capitals), hardly anyone could miss a word when he spoke in public, which he did often. For a couple of years he was entrusted with the monthly domestic exhortation (you may recall that ancient custom) at St Xavier’s High School. He was always original, even if not to everybody's taste. Many a Catholic in Bandra, St Mary's and St Xavier's made it a point to attend Fr Donnelly's Sunday Mass to hear his sermons. You could never predict the subject of the homily, but most people found it interesting and profitable. On a certain Sunday he spoke on some changes in the Liturgy. The following Sunday he read out from the ambo two letters on the subject he had received from the pews during the week.
His last months in a sick bed must have been a severe trial. Fortunately he had most of the time his younger brother Leo from Ranchi with him. Many others of the Vinayalaya community helped him in his hour of need. He mellowed during those last 100 days. Illness bridged for him the generation gap that had opened before him.
Unshorn novices in mufti watched over him day and night. He was grateful to them. For him they were a concrete token of the motherly love of the Society he had joined in far-away Ireland when the century (though no longer he) was in its teens.
After a Eucharistic concelebration at St Peter’s, Bandra, he was buried on June 13, in the porch of the church and beside the school that had been his first centre of apostolate in India.
Fr Don Donnelly’s curriculum vitae shows the man's adaptability to varying circumstances: 1898 - born in Dublin; 1919 - Jesuit novitiate in Tullabeg; 1925 - philosophy in Valkenburg; 1927 - theology in Innsbruck; 1929 - ordained in Dublin; 1930 - Subsecr, of Missions, Rome; 1931 - tertianship; 1932 - arrival in China, teaching in Shiuhing; 1933 - studying Chinese language; 1934 - Wah Yan, Hong Kong, teaching in Regional Seminary; 1935 - Prefect of Studies, Wah Yan; 1936 - final vows; 1940 - director of Minor Seminary, Hong Kong; 1944 - arrival in Bandra (India) with Chinese boys, teaching; 1947 · back to Canton (China), teaching; 1949 - back in India, studying Hindi in Ranchi; 1950 - Rector of St Stanislaus High School, Bandra; 1956 - Minister, St Xavier's College; 1957 - Principal and Minister, St Mary's High School; 1963 · de Nobili College, Minister and Treasurer; 1965 - Minister and Treasurer, St Xavier's College; 1972 - Principal and Superior, Campion School, Bhopal; 1974 - chaplain to Christian Brothers, Bassein road; 1975 - death at Vinayalaya, 12th June; burial in Bandra, 13th.

Obituary :

Fr Don Donnelly (1896-1975)

More about Fr Don Donnelly († 12th June 1975)

When the last number of the Province News had gone to press, the editor discovered fifteen pages of notepaper which Fr Fergus Cronin, Rector of Wah Yan College, Hong Kong, had filled with this account of Fr Don:
For one who was so well known in the countries in which he worked, Fr Daniel Donnelly, who died last June in Bombay, was relatively little known in Ireland. This was largely due to the fact that apart from his noviceship and his period in the Colleges, all his life in the Society was spent abroad,
He came from a Dublin family. His father was a doctor practising in Parnell square, and he went to school at Belvedere.
He entered the Society in 1919, having already obtained a Master of Science degree. My recollection may be at fault, but I think I remember him telling me that he had got a scholarship to Trinity College, Dublin, and that he attended lectures there, in order to fulfil the conditions of the cash grant, and also studied for a degree at University College, Dublin.
Having finished his novitiate, he studied philosophy in Valkenburg, came back for his Colleges to Clongowes and then did his theology in Innsbruck.
After tertianship he spent a year in the Curia in Rome as assistant to the Secretary of the Missions, and from there he went to work in the Missions - in Hong Kong.
He studied Chinese (Cantonese) in the Portuguese Mission at Shiuhing and then came to teach in Wah Yan College, Hong Kong, which had just been given to the Society by its founders. Again my memory may be at fault, but I believe I heard that while the negotiations regarding our taking over the College were in progress, Fr Donnelly dropped several Miraculous Medals into the grounds!
After a few years he was made Prefect of Studies in Wah Yan College and was in this position until just before the beginning of World War II. He was extremely well known in Hong Kong because of his position in the world of education. He had very positive ideas on most subjects, and in education he believed in being very firm, but he was also very approachable. A recently published book by Fr P O'Connor of the Columban Fathers, under the title Buddhists find Christ, gives a number of accounts, written by the persons themselves, of their conversion to Christianity. One of these was Dr Lert Srichandra, a Thai doctor educated in Wah Yan College and later in UCD. The book recounts many very amusing conversations, often held late at night in Wah Yan, between Dr Lert and Fr Donnelly. In his account, Dr Lert gives a great deal of credit for his finding the answers to his problems to the very direct, frank and friendly handling by Fr Donnelly of a young student's fumbling approaches to the mysteries of our faith. Dr Lert has many pages of such interchange, all very revealing of the mentality of both of these men.
Just before World War II struck Hong Kong, Fr Donnelly had collected a group of teenagers, who had shown some signs of a possible vocation to the priesthood or to the Society. These were known to all of Ours in Hong Kong by Don's name for them, “the little lads”. They were in his care in the Language School in Tai Lam Chung, and when the war came, Don succeeded, first in getting these lads out of Hong Kong to the port of Kwang Chow Wan, and then to the part of South China not occupied by the Japanese. Finally he got them flown over “The Hump” from Kunming in Yunnan province to Calcutta in India. From Calcutta he brought them by train across India to Bombay and finally was able to house them in St Stanislaus College in Bandra, just outside Bombay. Many years later, Don was to be Rector of this college.
After World War II, Don brought the group of young men back safely to Hong Kong. Of them Fr Joseph Tai is the only one in the Society, but many of the others grew into pillars of the Church and of the community in other walks of life.
Returning after this tremendous odyssey to Hong Kong, Don was able to arrange the future of these young men, and then was himself assigned to Canton. There he was a teacher in the Sacred Heart School, but was also concerned with the planning of a Jesuit secondary school which was to be built there. Fr Thomas Ryan was the Superior of the Hong Kong Mission, and his idea of a Jesuit college was one which would in every way make its own impression on all, not only for its standards of excellence in teaching, but also as being a building such as to do us credit. Don was always a man whose idealism was to be realised in a very practical form, and at one time he brought a brick down from Canton to show Fr Ryan what a suitable material it could be from which to build the proposed college. Fr Ryan’s reaction, it is believed, was to throw it back to him in disgust!
Don was in Canton until the communists came to take over South China. He was fairly sure that they would also take over Hong Kong, and in any case, since for the foreseeable future we had no work in Canton, he in his practical way wanted to go elsewhere. To Fr Ryan, leaving China at such a time was not to be thought of - it betrayed a lack of faith in the future of our work in China, a thing he refused even to think of. To Don, it was just being practical to find some other field in which to labour. Fr Ryan rather hurt Don by the manner in which he viewed Don’s desire to go to India, where he was assured he would be very welcome and much needed. But Don was never a man to be discouraged or even much affected by what others thought of him or his actions, so, about 1950, off he went to start a new life in India.
In India he later became Rector (as mentioned above) and Principal of St Stanislaus, Bandra. He was also Principal in several other Jesuit colleges, ending his teaching career as Superior and Principal of Campion High School in Bombay.
During these long years he developed many new interests. Most of those who knew him remember him, apart from his great ability in the scholastic field, as the man who produced the standard book on hockey (for which, I have been told, he was decorated by the Indian government). He is remembered also as an incessant writer of verse. Every school annual of the colleges where he was Principal (or Superior, or both) contains many poems, some as short as sonnets, some quite long narrative poems on current or on spiritual themes.
When finally he retired as a teacher he went to St Augustine’s High School, Bassein, a school run by the Christian Brothers (to quote his own words from one of his last letters) ‘where I act as chaplain, teach a little, and make myself generally useful’.
He enjoyed really good health until April 1975, when he suffered a severe stroke which left him paralysed on the left side. He was moved to the Jesuit novitiate of Vinayalaya, Andheri, Bombay, where he was cared for until a second stroke caused his death.
His death leaves the Society the poorer by the loss of one of its most loyal sons. In his later years, by all accounts, he had become rather critical of many of the changes taking place in the Society, particularly in the life-style of its members, but this was largely due to the high standards he had set himself, and which he believed he should see everywhere.
His love of the Society is seen in all of his writings. He was a man who studied the theory of anything in which he was concerned. This is seen in his writing his book on hockey. He saw everything as the carrying into reality of the theory which he had formulated about that particular subject. This too is seen in his writings about Society subjects, eg, his pamphlet on the Spiritual Exercises and his short Life of Blessed Charles Spinola. This latter was an adaptation of an Italian life which had attracted his attention. This tendency to take over the work of others is seen when later he produced a catechism in Chinese and English which was largely based on My Catholic faith by Bishop Morrow. Don was always practical, and if someone else had written something that he thought well expressed what he wanted to say, he felt free to use this material in a way that some of his fellow Jesuits felt was a little too close to the original without sufficient acknowledgement.
He was a man of tremendous energy, who faced without any self-consciousness any situation which arose. He was a man of great and strong convictions. Above all, he was a really observant religious whose love for the Society came through in everything he did or wrote. He had thousands of friends and admirers, and I think it is true that of this great number of men of all kinds who admired him for one or other of his many gifts, all saw him first and foremost as a man of God

Irish Province News 52nd Year No 2 1977

Calcutta Province

Extract from a letter from a Jesuit of Calcutta Province, Darjeeling Region (Fr. Edward Hayden, St. Joseph's College, North Point, Darjeeling, Western Bengal)

I was one of the old “Intermediate” boys of the Christian Brothers, Carlow. I left off in 1910, 67 years ago, at the end of June. Yes, we learnt the Gaeilge. The Brothers - or some I met, one in particular, a Brother Doyle, was very keen on it. The others didn't teach it as it was only in the “Academy” that they began with languages: French, Gaeilge, Algebra, Euclid and of course English. (5th Book - Senior Elementary Class - was followed by the “Academy”). The Brothers had dropped Latin just before I joined the “Academy”. We were living at a distance of 5 Irish miles from Carlow, and I was delicate, so I often fell a victim of 'flu, which didn't help me to make progress in studies - made it very hard: but at that time the rule was “do or die”. There was only one excuse for not having home work done – you were dead! That was the training we had: it stood me in good stead through life; it is the one thing I am grateful for.
We had a number of Irishmen here, a handful: Fr Jos Shiel, Mayo, died in Patna. Fr James Comerford, Queen's County, died in Bihar. I met the Donnelly brothers, they were Dubliners. The one who died (Don) was Editor of the Sacred Heart Messenger. Many of his stories were about horse-racing - he must have read plenty of Nat Gould when he was a boy! (Nat wrote a number of horse-racing stories supposed to have been in Australia). There are three Irishmen in Ranchi: Frs Donnelly, Phelan and Lawlor. Fr Phelan has spent nearly his whole life in India. As a boy he was in North Point, and after his Senior Cambridge he joined the Society. At that time there was only the Missio Maior Bengalensis of the Belgian Province. The Mission took in half or more of north-east India - Patna, Ranchi and south of it, Assam, Bhutan and Sikkim - an area four or five times that of Ireland! Needless to say, there were parts of it which had no SJ within a hundred miles ...Down here in the Terai where I am “hibernating” out of the cold of Darjeeling, some forty-five years ago there was no priest. One or two of the professors of theology from Kurseong, some 40 miles away, used to visit this district at Christmas and Easter. It was very malarious. Catholics from Ranchi came here to work on the tea plantations. Then a Jesuit was sent to reside in it. Now the district has schools and Jesuits galore, also non-Jesuits. Great progress has been made. The Salesians took up Assam, the American SJs took over Patna. The Northern Belgians took over Ranchi and the Southern Belgians took Calcutta. (The Belgian Province grew till its numbers reached 1400. Then, about 1935, Belgian separated into Flemings - North - and Walloons - South). Ranchi was given to the North and Calcutta to the South. On the 15th August last year (1976) Calcutta was raised from being a Vice Province to be a full-blown Province. 100% of those joining the SJ now are sons of India. Madura in the south has been a Province for years. Nearly all the Europeans are dead: no more are allowed to come permanently unless for a very, very special reason, India has begun to send her sons to East Africa in recent years.
Fr Lawlor is Irish-born but somehow joined the Australian Province about the time it started a half-century or so ago.
Brother Carl Kruil is at present in charge of an ashram: a place for destitutes, in Siliguri. Silguri is a city which grew up in the last forty years around the terminus of the broad gauge railway and the narrow (two-foot) toy railway joining the plains with Darjeeling - one of the most wonderful lines in the world, rising from 300 feet above sea-level, 7,200 feet in about 50 miles and then dropping down to about 5,500 feet in another ten. Three times it loops the loop and three times climbs up by zig-zags. I seem to remember having met Fr Conor Naughton during the war. Quite a number of wartime chaplains came to Darjeeling. The mention of Siliguri set me off rambling. Br Krull remembers his visit to Limerick. (He stayed at the Crescent, 11th 13th June, 1969). He is a born mechanic. Anything in the line of machinery captivates him. He has to repair all the motors and oil engines – some places like this have small diesel generators which have to be seen to from time to time and all other kinds of machinery: cameras, typewriters etc. At present he comes here to do spot welding (electric welding of iron instead of bolts and nuts.
The PP, here is replacing an old simple shed with a corrugated iron roof by a very fine one with brick walls and asbestos-cement roof. Two years ago or so, the roof was lifted by a sudden whirlwind clean off the wooden pillars on which it rested. Since then he has been saying the Sunday Masses on the veranda of a primary school. In this school 235 children receive daily lessons and a small mid-day meal. The Sisters are those of St. Joseph of Cluny – all from South India. They are really heroines: no work is too difficult for them. They do all their own work and cook for us. Their Vice-Provincial is from somewhere in the centre of the “Emerald Gem”. They are growing in numbers and do great work, running a dispensary amongst other things. The church is very broad, approximately 90 by 60 feet. As no benches are used - people sit on the floor - it will hold nearly 450 people at a time. The altar is in one corner. :
Fr Robert Phelan (Ranchi Province) had a visit one night from dacoits (armed robbers), but with help managed to beat them off.
Ranchi had several of these raids last year. In nearly every case the dacoits managed to get some cash.
One night about two weeks ago a rogue elephant (one that is wild and roaming away from the herd) came to a small group of houses close by. A man heard the noise and came out. The elephant caught him by the leg and threw him on to a corn stack - fortunately. The corn stack of rice waiting to be thrashed was quite broad and flat on top! He was very little the worse for the experience. And that is the end of the news.
One more item: please ask the new Editor of the Irish Province News to let me have copies as (?) and send them by overland (surface mail). Even if they are three months coming, they will be news. God bless you and reward you handsomely.
Yours in our Lord,
Edward Hayden, SJ (born 15th October 1893, entered S.J. Ist February 1925, ordained 21st November 1933, took final vows on 2nd February 1936. Now conf. dom. et alumn. and script. hist. dom. at the above address).

◆ The Belvederian, Dublin, 1945

Letter from Father Donal Donnelly SJ

By all accounts the Missions in China, so far from being set back, are actually progressing during war-time, most of the missionaries having turned their hand to hospital and relief work thereby increasing the prestige of the Church and bringing more souls to Christ. All of the Irish Jesuit Mission in China are safe and sound.

Fr Don Donnelly, has travelled by rail, road; water and air, accompanied by a little troop of seminarians, from end to end of Asia. After the capture of Hong Kong, he first went to French Indo-China to reconnoitre for the mission, then to Wuchow in Kwangsi, where he taught science and philosophy in the Junior Seminary of the Maryknoll Fathers. There he was joined by a remnant of the boys whom he had been training for the priesthood in Hong Kong, and another older boy who wished to become a Jesuit. As the invading Japanese armies approached, the Seminary was transferred to Paaksha in the same province. In a letter dated last September, Fr Donnelly describes the rest of his odyssey :

“An urgent warning came from the American Consul to us in Paaksha in June, urging us to clear out without delay. The Maryknoll Fathers promptly closed down the Seminary, and Fr Grogan and I, with our ten little protégés, set off for Kweiyang, the capital of Kweichow province. We had a very mnixed trip. The first bit, by sampan floating down the West River to Kweiping, was very pleasant; it took about nine hours. Then we had a day or two waiting in Kweiping, before we were picked up by an American Army barge, towed by a launch. (The lad in charge was an Irishman, from Fr Grogan's part of the country.) This dragged us past the most glorious scenery, and through the most wonderful rapids, I have ever seen, to a place called Taai Waan, south of Lauchau. There should have been a train to Lauchau, but there was none; so we contacted the big shot at Taai Waan, a Catholic, and he squeezed us on to a boat leaving that evening for Lauchau. We got there after a very leisured trip. and hung about Lauchau for a couple of days, waiting for a train. Finally we got one, and then started the most appaling train journey ever made. The train was packed to the doors, corridors and steps; we had no seats, most of us; the journey was about 250 miles, and was supposed to take 23 hours; it actually took almost four days. The nights were terrible - nodding about all over the place, without room to rest or move; However, we reached the railhead at Tushan at last, and then our troubles were over. We had a great welcome from the Chinese Father at the Catholic Mission, and in a few days, the British military authorities (who have been extraordinarily kind to us) gave us a free ride in a truck to Kweiyang, about 150 miles.

I left the boys with Fr Grogan at Kweiyang and came on myself (by American truck this time, also free) to Kunming, to see about getting the boys and ourselves out to India. That was a very pleasant trip, though a bit long, about 400 miles. I saw for the first time the real old Chinese walled cities; and the scenery was marvellous. I arrived here three months ago; since then I have brought Fr Grogan and the boys along here. We hope to leave now any day for India (by RAF plane, I hope, as I say, the British authorities, and indeed, the Americans also, have been most kind and helpful) but there are still documents to be obtained and arrangements to be made”.

And in a letter dated April 19th, he writes, this time from St Stanislaus High School, Bandra, Bombay :

“I am out here in India now with these grand Spanish Fathers for the past four months, and the years in China seem like a bad dream. Still, I must say that I am very grateful to Almighty God, not only for His marvellous Providence over us all during these past three years, but also for the trifle of war experience which He sent my way. I cannot truthfully say that I should like to go through the war and its aftermath again; but just for once it was a most salutary and sanctifying experience. I certainly shall never listen again without a slightly contemptuous smile to the saying that ‘war is heil’. War is certainly very terrible, but it is equally certainly not hell; on the contrary, many men get nearer to heaven in wartime than in times of peace.

The Chinese boys and I are quite settled down here now and thoroughly happy. There are eleven of them; ten are junior seminarians who hope to join the Society of Jesus, while the last boy is a university student. He is an old Wah Yan boy named Philip Chau Pak Harig; he has wanted for years to join the Society. I brought him along with me on the understanding that I should teach him Latin, and that he would teach my boys Chinese. He (as indeed, all the boys without exception) has made an excellent impression on all here. So,I am trying at present to get him into the Bombay university, so that he can finish his degree (medicine). The rest of the boys are not so far advanced; they will be taking their Matric. in 1947 and 1948, and will then, I hope, go to the novitiate, Vinayalaya, a delightful spot about half-an-hour from here by surburban train and bus. It is really most creditable for these lads, because, despite the handicap of learning through a foreign language (English) and of broken, unsatisfactory studies for the past three years since the war, they are actually a year ahead of time; had they been in Hong Kong, they would not be due for Matric. before 1948 or 1949.

These Indian boys are very different from the Chinese. The Chinese is quiet, shy, reserved, very industrious, patient, gentle, and altogether charming; your Indian boy is lively, very friendly, distinctly less industrious, cheery, clever and not less charming, I shall certainly leave a bit of my heart here in Bandra when the time comes to return to. China. The Indian boys here are far more fickle than the Chinese, but they are solidly Catholic, and to them the priest is the priest, as he is to any Irish boy. In China it is not so; the priest is just another schoolmaster, usually somewhat ‘more decent’ and kindly and painstaking than the lay teacher, but as far as priestly dignity is concerned, you might just as well be Mr Ezechiah X of the China Inland Mission.

I am teaching here myself, and helping out in the church, the finest parish church I have ever seen, and as busy a place as Gardiner St nearly 250,000 Communions a year. I have given several Retreats since I came, to Matric, boys, to our Scholastics at the Theologate in Poona, to teachers, etc. I start another retreat this evening to nuns. The last little job I had was, of all weird. things, to write a new libretto for an operetta ! You would be amazed at the amount of verse I have perpetrated since coming here. It started with the demand for translation of Spanish Christmas carols into English, then came requests for Papal anthems, Mission anthems, Rector's Day songs, and so on, and now this is the last straw!

Well, best wishes to all old friends in Belvedere”.

◆ The Belvederian, Dublin, 1986

The Travelling Donnellys

Don Donnelly SJ (1915) died in 1975 after a varied life in a different world. His brother Leo (1920), now in Sacred Heart Church Limerick, sends this report which he calls “The Travelling Donnellys”:

The older, Donal or Don (later Latinised into Daniel or Dan), Belvedere 1903-1915, was always first in his class. He entered the Jesuit novitiate in 1919 after taking his MSc in UCD After two years in Tullabeg, Rahan, he went for Philosphy to Valkenburg, Holland, with the German Jesuits expelled from Germany by Bismarck. After three years teaching in Clongowes, he studied Theology in Innsbruck, Austria. Ordained in Dublin in 1929, he spent a year in Rome attached to the Jesuit Mission Secretariat. Then, after Tertianship in North Wales, he sailed for Hong Kong in July 1932.

Having learnt the Cantonese version of Chinese mainly with the Portuguese Jesuits in Shiu Hing, he worked as Headmaster of Wah Yan College in Hong Kong until the second World War broke out. No more Scholastics would come from Ireland, so the house intended for their Language School was vacant, and was utilised as a Minor Seminary for boys intending to become Jesuits. Don was put in charge. Then, on 8th December 1941 the Japanese invaded and occupied Hong Kong. The Irish Jesuits, as neutrals, were not interned. So, after things had quietned down, Don made his way into Free China with a dozen of the “Little Lads”. He settled down with the American Maryknoll Fathers at Tanchuk. Alas, a year orso later, the Americans began to construct an airfield nearby. Whereupon the Japanese Army made a drive to occupy that part of China as well, so the Maryknoll Minor Seminary had to be abandoned.

With his charges Don made an adventurous journey westwards by antiquated train, up turbulent rivers in over-crowded boats, and finally up steep mountain roads in delapidated trucks, ending in Kunming, the Capital of Yunnan Province, the nearest to India. To Kunming the Allies were bringing supplies by air over the “Hump” for the Chinese Army of Chiang Kai Chek. The planes were returning empty to India, so Don succeded in getting passage for himself and the twelve boys. Eventually they settled in St Stanislaus School, Bandra, Bombay. When the war was over and the older boys had completed their matriculation, the party returned to Hong Kong by sea.

Don went on to Canton, now liberated, to act as Headmaster in the Archbishop's school. But all too soon the Communists took over the whole of China, and Don was on his travels again. He asked to return to India and worked in Bombay for twenty five years as Headmaster in various schools until his death of a stroke in 1975.

The younger brother, Diarmuid Leo (the second name was always used) Belvedere 1908 - 1920 was never first in his class. He entered the Jesuits straight from school. After two years in Tullabeg, he was sent for a year to study Humanities in France. Then after three years Science in UCD, he began Philosophy in Milltown Park. However, owing to illness, a colleague returned to Ireland and, to replace him, Leo was transferred to Pullach-bei-München in Germany.

There followed three years teaching and coach ing Rugby in Belvedere. Then, after Theology and Tertianship he returned to Belvedere to teach Mathematics as a side-line to coaching Rugby.
In September 1941 he was appointed Chaplain in the British Army. He spent nearly three years in various posts in Great Britain, then transferred to Normandy on D-day. Always remaining safely behind the lines, he ended the war in Ostend, Belgium. Shortly after he was appointed to the Irish Guards in Germany, and was demobbed early in 1946.

On suggestion ot his brother he was appointed Professor of Church History in Kurseong, the Theologate of the Jesuits in India, situated in the foothills of the Himalayas, After a little over two years, he was transferred to Australia, visiting Hong Kong on the way. There followed one year in Newman College, Melbourne, and then five years in the Holy Name Minor Seminary, Christchurch, New Zealand

The Belgian Jesuits in India were having difficulty in securing Visas for new blood from Belgium, so a “swop” was arranged. Leo went to Ranchi, Bihar, India, while a Belgian went to the Irish Jesuit Mission in Zambia. Leo remained as Professor of Philosophy in the Regional Seminary, Ranchi for twenty six years, and finally returned to Ireland in 1981.

(Editor: Fr. Leo forgets to mention something about his 1938 SCT...)

Born: 15 March 1729, Cork City, County Cork
Entered: 07 September 1750, Toulouse, France - Tolosanae Province (TOLO)
Ordained: 1758, Toulouse, France
Died: 09 February 1771, Cork City, County Cork

1752-1762 Taught Grammar and Philosophy at Toulouse College
1769 Was the Spiritual Guide of Nano Nagle and recommended to her the Ursuline Order. Also recommended Ms Coppinger and his niece Ms Moylan
1770 A letter from Ms Nagle refers to Fr Doran coming to visit in December

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Uncles of Bishop Moylan and the two Generals Moylan of the American Army.
He was a learned man, educated at Toulouse and Rome. Of great discernment and enlightened piety, and an irreproachable saintly life (Oliver, Stonyhurst MSS)
Taught Humanities for three years, Philosophy for five and Mathematics for two.
1762 Residing at Toulouse College.
Buried at the Moylan burial place, Upper Shandon.

◆ Fr Francis Finegan SJ :
Already an studied Theology and Philosophy and graduated MA before Ent 07 September 1750 Toulouse
1752-1758 After First Vows he spent three years Regency at Albi and then studied Theology for one more year at Toulouse before Ordination there 1758
1758-1762 Taught at Philosophy at Albi and Toulouse until the dissolution of the Society in France
1762 Sent to Ireland and to Cork where he worked until his death there 09 February 1771
In Cork he worked with Nano Nagle on her founding of the Presentation Order.
He was an uncle of Bishop Francis Moylan, and is buried in the Moylan family vault at St Mary’s Shandon

◆ James B Stephenson SJ Menologies 1973
Father Patrick Doran SJ 1727-1771
In Dublin in the year 1771 died Fr Patrick Doran, a native of Cork, a man of remarkable piety and learning. He was an excellent director of souls and possessed a special gift of discernment.His irreproachable and saintly life endeared him to all who knew him.

At the early age of 44, while attending a sick person, he caught a malignant fever, and died a martyr of charity. His remains were deposited in the family vault of the Moylan family in Dublin.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
DORAN, PATRICK, uncle to the late Venerable Bishop Moylan, was a native of Cork; studied at Thoulouse and Rome, and justly obtained the reputation of a learned man. Those who remember him at Cork, describe him as a very superior director, gifted with great discernment, and enlightened piety. His irreproachable and saintly life endeared him to all who knew him. When but 44 years of age, he caught a fever in attending a sick person, which very soon proved fatal : his precious remains were deposited in the burial place of the Moylan family, in Upper Shandon Church.

Born: 1612, Dublin City, County Dublin
Entered: 19 March 1633, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1638, Douai, France
Died: 09 August 1650, New Ross Residence, Nerw Ross, County Wexford - described as a “Martyr of Charity”

1633 Is at Douai
1638 Studying Theology at Douai
1650 Died in service of and stricken by the plague

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1640 Came to Irish Mission
He died a Martyr of Charity in his service to the plague stricken of New Ross.
He was the only Priest left in New Ross when it was taken by Cromwellian (Parliamentary) Rebels. He went in many disguises and was a holy and humble man. Five others had remained in Waterford, two of whom were Priests - George Dillon and James Walshe. (Report of Irish Mission 1641-1650, by Mercure Verdier, Visitor, to Fr General - a copy at English College Rome) (cf Foley’s Collectanea)

◆ Fr Francis Finegan SJ :
Had already completed Philosophy at Douai before Ent 19 March 1633 Rome
1635-1639 After First Vows he was sent back to Douai for Theology due to ill health and was Ordained there in 1638
1640 Sent to Ireland and to New Ross. He was Minister at the Residence at the time of Mercure Verdier’s Visitation, and he reported favourably on him in his Report of 1649 to the General.
1649 At the capture of New Ross by the Puritans Gregory was the only Priest left in the town, and he spent his time bringing consolation to the plague-stricken up to his death there 09 August 1650
He is described as a “Martyr of Charity”

◆ James B Stephenson SJ Menologies 1973
Father Gregory Dowdall 1614-1650
At New Ross on August 9th 1650 died Fr Gregory Dowdall, a victim of charity in the service of the sick. During the siege of the city by Cromwell, he was a source of great comfort and strength to the citizens. When the city was finally captured, he was the only priest left at his post, ensuring the ravages of the plague which inevitably followed, he devoted himself single-handedly to the sick and the dying. Disguised as a gardener selling fruit and vegetables, he eluded the vigilance of the Puritans, and thus was enabled to minister to the Catholics.

He himself was struck down by the plague, and assisted by a fellow Jesuit, Fr Stephen Gelous who had been sent from Waterford, he died at the early age of 36, having lived 18 years in the Society.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
DOWDALL, GREGORY. This Father, the model of zeal, humility, and self-denial, during the Siege of Ross, Co. Wexford, was like an angel of comfort to its inhabitants. When the town was taken by the Parliamentary troops, he was the only Priest that remained at his post; and during the ravages of the plague, devoted himself to the service of the sick and infected. Overcome with exertion, he at length took the infection, and fell a victim of charity on the 9th of August, 1650. As soon as the Superior, F. Malone, heard of his illness, he sent F. Stephen Gelosse to his assistance from Waterford, and from his hands the dying Father received all the consolations of Religion and all the attentions of friendship.

Born: 17 March 1804, Cork City, County Cork
Entered: 19 October 1822, Naples, Italy - Neapolitanae Province (NAP)
Died: 05 September 1832, Naples, Italy - Neapolitanae Province (NAP)

in Roman College 1826
not in 1829 or 1834 Cat

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
An interesting letter from him to Father Kearney, dated Roman College 08 March 1829, is bound in a volume of Generals’ letters at BRI Archives. It related principally to the death of Pope Leo XII, a sincere friend to the Restored Society. “The English province received the last proof of his love towards the Society, as Father Glover’s business and all the variances o this point were terminated by his Holiness in the most satisfactory manner some weeks before his death. The instrument written with the pope’s own hand has been forwarded to the Propoganda”.

◆ HIB Menologies SJ :
This pious Scholastic died at Naples 05 September 1832, where he had gone to pursue his studies.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
DRINAN, PATRICK ALOYSIUS, this Scholastic and most fervent Religious died at Naples in September, 1832, Soc.10.

Born: 24 May 1804, Dublin City, County Dublin
Entered: 28 February 1848, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: 1855
Died: 20 December 1871, Westminster, London

Part of the St Michael’s College, Wakefield, Yorkshire, England community at the time of death

Older brother of Patrick Duffy - RIP 1901

by 1853 at Vals France (TOLO)
by 1854 in Rome Italy (ROM) studying Theology
by 1865 in St Jospeh’s Glasgow, Scotland (ANG)

◆ HIB Menologies SJ :
After his Noviceship he studied Philosophy at Toulouse, and then Theology and Tertianship in Rome.
At first he was a Master in Tullabeg and Galway, and then went on the ANG Mission to St Michael’s College, Wakefield. he spent a little time on the Scottish Mission as well.
He died 20 December 1871 at Westminster

Born: 24 February 1605, Wexford Town, County Wexford
Entered: 24 November 1627, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1634, Liège, Belgium
Final Vows: 31 May 1654
Died: 12 November 1671, Dublin Residence, Dublin City, County Dublin

1633 In 3rd year Theology at Liège
1650 CAT ROM Went to Mission 1635, Prof 4 Vows; Superior at Waterford for 8 years and New Ross 1 year. Preacher, Confessor and Director of Sodalities

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
A relative of Dr Walsh Archbishop of Cashel; possible a relative of Oliver Eustace MP for Carlow in 1639;
Studied Humanities and two years Philosophy before Entry, and three years Theology afterwards. He knew Irish, English and Latin. (HIB CAT 1650 - ARSI)
A good Preacher; Superior at Wexford for nine years (pre 1649) and of great influence there as Preacher and Confessor; a good religious and “vir vere optimus”
1634/5 Came to Ireland
1651 Deported to France/Spain, but returned on the restoration of Charles II
1661 In Ireland again
1663 Named in ANG Catalogue as in Third year Theology at Liège
1665 At College of the Holy Apostles in Suffolk, aged c 60, infirm (Foley’s Collectanea, where by a misprint he says that he was alive in 1684)
1671 Died in Dublin “well deserving of the Society, whether as missioner or otherwise” (Oliver, Stonyhurst MSS)

◆ Fr Francis Finegan SJ :
Had studied at Douai before Ent 24 November 1627 Rome
After First Vows he was sent back to Belgium at Liège for Philosophy (1) and Theology (4) studies and was Ordained there c 1634
1634 Sent to Ireland and to Wexford. He worked there until the fall of Wexford to Cromwell 1651/1652 and was Superior of the Wexford Residence before 1649
1651/52-1660 Deported to France, first to Paris and then to Quimper where he conducted Missions among the Irish diaspora at western French and even into Spanish ports
1660 For a while he was stationed with a small Irish community in Brittany but eventually crossed to England and was well received by the ANG Provincial. He spent some time in London district and later in Suffolk.
1666 In poor health he was sent to Ireland living at the Dublin Residence where he eventually died 12 November 1671

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
EUSTACE, OLIVER, was Superior of his Brethren at Wexford in 1649, and is reported then to be “vir vere optimus”. Shortly after he went to Spain; but just before the restoration of Charles the II he returned to his native Country : bad health however, induced him to pass some time in England. I find from the Annual Letters that he died at Dublin in the course of the year 1671, “in Missione et alibi de Societate bene meritus”.

Born: 1562, Harristown, County Kildare
Entered: 02 February 1585, San Andrea, Rome, Italy (Romanae Province)
Ordained: 1590, Dillingen, Germany
Died: 25 February 1597, Fribourg, Switzerland - Upper Rhenish Province (RH INF)

Studied Philosophy before entry, then at Rome.
1587: In Augsburg College Germany.
1589: Studying Theology at Ingolstadt.
1590: At Dilingen Prefect of Boarding School and studying Theology.
1592: Teaching at Rudiments Brunthurst College.
1593: In Augsburg College and Brunthurst College.
1594-1597: At Fribourg College - Minister, Consultor of Rector, Confessor.

◆ Fr Edmund Hogan SJ “Catalogica Chronolgica”:
Probably the same who was in Augsburg in 1593 and appears in the HIB CAT of that year.

◆ Fr Francis Finegan SJ:
He was the younger brother of James, Viscount Baltinglass who died in Spain some months after Richard was received into the Society.
Had studied at Rome before Ent there 02 February 1585. After First Vows he was transcribed to the Upper Rhenish Province and completed his studies at Ingolstadt and Dillingen where he was ordained 1590. 1590-1597 After Ordination he taught Humanities for a brief period before being sent as an Operarius at Freiburg until his death there 25 February 1597.
Robert Rochford, then in Lisbon, wrote to the General on the occasion of the death of James, Viscount Baltinglass, brother of Richard. He indicated the precarious health of the heir to the title, their brother Edmund, who was also unmarried and childless. Fr Rochford was inquiring about the wisdom of keeping the heir apparent in the Society. The General’s response is not on record, but Richard stayed in the Noviceship.

Born: 23 June 1808, Rathkeale, County Limerick
Entered: 26 August 1832, St Andrea, Rome, Italy (ROM)
Ordained: - pre Entry
Final Vows: 02 February 1845
Died: 24 December 1845, Rathmines, Dublin

Part of the Belvedere College SJ, Dublin community at6 the time of death

◆ HIB Menologies SJ :
He was a student at the Irish College in Rome when he entered the Society.

He made his Novitiate and Higher Studies in Rome.
1835 He was sent to Dublin and worked there until his death 24 December 1845
He was eloquent, laborious and full of energy, until his health failed. He was sent to travel to try recover, but in fact he needed rest.
He had been appointed Rector of Belvedere, and lived in Rathmines for the better air, in the house of a friend. One day he found that his sight failed him when in conversation with others. Suspecting death was approaching, a friend went in search of a priest, but he did not arrive in time.
He was a pious and holy priest.

◆ James B Stephenson SJ Menologies 1973

Father Charles Ferguson 1808-1843
Fr Charles Ferguson was born in Limerick on June 23rd 1808. He was a student in the Irish College Rome, from which he entered the Society.

After his return to Ireland he taught Humanities at Tullabeg. From 1835 he was stationed at Dublin. He was eloquent, laborious and full of energy until his health failed. He was then sent to travel for the good of his health, but seemed to require rest more than travel.

In 1843 he was appointed Rector of Belvedere. He was staying at a friend’s house in Rathmines for the benefit of the air, when one day, when conversing with some friends, he suddenly found his sight failing him. Suspecting the approach of death, he asked for a priest.

He was a pious and zealous priest, dying at the age of 35.

Born: 22 July 1785, Dublin City, County Dublin
Entered: 07 September 1807, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: 1819, Palermo, Sicily
Final Vows:: 01 January 1832
Died: 03 January 1850, Clongowes Wood College SJ

In Clongowes 1817

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Graduated DD at Palermo.
Taught Rhetoric, Metaphysics and Theology at Clongowes.
He had a great love for the Society and great sympathy and charity for his neighbour.

◆ HIB Menologies SJ :
Baptised in the old Parish Church of St Paul’s.
Early education was very successful in Humanities at Stonyhurst before Entry.
After First Vows he was sent with Messers Aylmer, St Leger, Butler and others to Sicily, graduating DD, and was very nearly made a Bishop.
1814 He came back to England and remained six months in Preston as Operarius.
He was then sent to Clongowes, and was one of the first to teach Philosophy and later Theology there.
He was the sent to the Dublin Residence, and was many years an Operarius there.
He was for some time teaching Rhetoric and Prefect of Studies, both at Clongowes and Belvedere.
1842 he finally went to Clongowes, where he remained until his death.
He was very fond of the Society, and remarkable for his great charity, such that the dying, or those in trouble always found him ready to comfort them.
For a few years before his death he suffered partial paralysis of his brain and other parts of his body. When no longer able to say Mass, he wished to hear it as often as possible, though unable to leave his room unaccompanied. Worn out, and fortified by the Sacraments, he died 03 January 1850.

◆ James B Stephenson SJ Menologies 1973

Father Paul Ferley 1785-1850
Fr Paul Ferley was born in Dublin in 1785, and baptised in the old parish Church of St Paul’s. At the age of 22 he entered the Society at Stonyhurst.

He went with Messers Aylmer, St Leger, Butler and others to Sicily after his noviceship, where on completing his studies, he took the degree DD, and was very nearly made a Bishop.

On his return he worked at Preston for six months. Recalled to Ireland he was first to teach Philosophy, and after a few years Theology, at Clongowes. He laboured for many years as ab Operarius at the Dublin Residence in Gardiner Street. Finally he returned to Clongowes in 1842.

For some years he suffered from partial paralysis. Unable to say Mass, he wished to hear as many Masses as possible. At length, worn out in body and mind, he expired peacefully on January 3rd 1850.

◆ Fr Joseph McDonnell SJ Past and Present Notes :
16th February 1811 At the advance ages of 73, Father Betagh, PP of the St Michael Rosemary Lane Parish Dublin, Vicar General of the Dublin Archdiocese died. His death was looked upon as almost a national calamity. Shops and businesses were closed on the day of his funeral. His name and qualities were on the lips of everyone. He was an ex-Jesuit, the link between the Old and New Society in Ireland.

Among his many works was the foundation of two schools for boys : one a Classical school in Sall’s Court, the other a Night School in Skinner’s Row. One pupil received particular care - Peter Kenney - as he believed there might be great things to come from him in the future. “I have not long to be with you, but never fear, I’m rearing up a cock that will crow louder and sweeter for you than I ever did” he told his parishioners. Peter Kenney was to be “founder” of the restored Society in Ireland.

There were seventeen Jesuits in Ireland at the Suppression : John Ward, Clement Kelly, Edward Keating, John St Leger, Nicholas Barron, John Austin, Peter Berrill, James Moroney, Michael Cawood, Michael Fitzgerald, John Fullam, Paul Power, John Barron, Joseph O’Halloran, James Mulcaile, Richard O’Callaghan and Thomas Betagh. These men believed in the future restoration, and they husbanded their resources and succeeded in handing down to their successors a considerable sum of money, which had been saved by them.

A letter from the Acting General Father Thaddeus Brezozowski, dated St Petersburg 14/06/1806 was addressed to the only two survivors, Betagh and O’Callaghan. He thanked them for their work and their union with those in Russia, and suggested that the restoration was close at hand.

A letter from Nicholas Sewell, dated Stonyhurst 07/07/1809 to Betagh gives details of Irishmen being sent to Sicily for studies : Bartholomew Esmonde, Paul Ferley, Charles Aylmer, Robert St Leger, Edmund Cogan and James Butler. Peter Kenney and Matthew Gahan had preceded them. These were the foundation stones of the Restored Society.

Returning to Ireland, Kenney, Gahan and John Ryan took residence at No3 George’s Hill. Two years later, with the monies saved for them, Kenney bought Clongowes as a College for boys and a House of Studies for Jesuits. From a diary fragment of Aylmer, we learn that Kenney was Superior of the Irish Mission and Prefect of Studies, Aylmer was Minister, Claude Jautard, a survivor of the old Society in France was Spiritual Father, Butler was Professor of Moral and Dogmatic Theology, Ferley was professor of Logic and Metaphysics, Esmonde was Superior of Scholastics and they were joined by St Leger and William Dinan. Gahan was described as a Missioner at Francis St Dublin and Confessor to the Poor Clares and Irish Sisters of Charity at Harold’s Cross and Summerhill. Ryan was a Missioner in St Paul’s, Arran Quay, Dublin. Among the Scholastics, Brothers and Masters were : Brothers Fraser, Levins, Connor, Bracken, Sherlock, Moran, Mullen and McGlade.

Trouble was not long coming. Protestants were upset that the Jesuits were in Ireland and sent a petition was sent to Parliament, suggesting that the Vow of Obedience to the Pope meant they could not have an Oath of Allegiance to the King. In addition, the expulsion of Jesuits from all of Europe had been a good thing. Kenney’s influence and diplomatic skills resulted in gaining support from Protestants in the locality of Clongowes, and a counter petition was presented by the Duke of Leinster on behalf of the Jesuits. This moment passed, but anti Jesuit feelings were mounting, such as in the Orange faction, and they managed to get an enquiry into the Jesuits and Peter Kenney and they appeared before the Irish Chief Secretary and Provy Council. Peter Kenney’s persuasive and oratorical skills won the day and the enquiry group said they were satisfied and impressed.

Over the years the Mission grew into a Province with Joseph Lentaigne as first Provincial in 1860. In 1885 the first outward undertaking was the setting up of an Irish Mission to Australia by Lentaigne and William Kelly, and this Mission grew exponentially from very humble beginnings.

Later the performance of the Jesuits in managing UCD with little or no money, and then outperforming what were known as the “Queen’s Colleges” forced the issue of injustice against Catholics in Ireland in the matter of University education. It is William Delaney who headed up the effort and create the National University of Ireland under endowment from the Government.from the Government.

Born: 1549, Limerick City, County Limerick
Entered: 06 October 1574, St Andrea, Rome, Italy - Romanae Province (ROM)
Died: 07 July 1626, Asunción, Paraguay - Paraguayensis Province (PAR)

Alias Filde

Son of Dr Field and Genet Creagh
1569 There was a Thomas Field Penitentiary of English, Irish and Scots (is this he?)
1575 In April he and Fr Yates left Rome for Brazil arriving 1577. Fr Yates describes him in a letter as “Yrishe man”
1577 in Portugal ???

◆ Fr Edmund Hogan SJ “Catalogica Chronolgica” :
Son of Dr Field and Genet (Janet) née Creagh (Creah)
In 1586 he was captured and “evil-handed” and manacled by English pirates, put out in an open boat with no rudder or oars and drifted away to Buenos Ayres.
He was one of the three first missioners of Paraguay; of great innocence of life and alone in Paraguay for years.
He is erroneously called a Scot by Charlevoix and an Italian by Franco
(cf Cordara “Hist Soc” AD 1626 and in Foley’s “Collectanea”, p253 there is an interesting letter about him in 1589 by Fr Yates)
Alias “Felie”
Humanities at Paris, Philosophy at Louvain, graduating MA before Entered 06/10/1574 Rome
28/04/1575 Went on pilgrimage with James Sale, an Englishman from Rome to Galicia, and from there to the Brazils without having taken First Vows.
He spent many years in Brazil with Joseph Anchieta (Apostle of Brazil, styled Thaumaturgus) and was his emulator. Ordered from Brazil to Paraguay. After incident above with pirates, he died in Asunçion, Paraguay. (cf "Hibernia Ignatiana" and Oliver, Irish Section, Stonyhurst MSS)
Letter from Fr John Vincent (vere Yates), a Missioner in Brazil, to Fr John Good, dated, St Anthony's Brazil, 02 January 1589 (British Museum Lansdown MSS). he calls him by the alias name of “Thomas Feile” :
“News of Father Thomas Feile are these. Since that I wrote your Reverence of him in my other letter, in 1586 he was sent from St Vincents with three others of our company into a country far from here, which they call Tumumâ, near unto Peru, at the petition of the Bishop of that place unto our Provincial of this Brazil land; and in his way by sea near unto the great River Plate, they were taken by an English pirate named Robert Waddington, and very evil handed by him, and robbed of all those things they carried with them. The which pirate afterwards, in the year of 1587, came roaming along this coast from thence, until he came unto this city, the which he put in great fear and danger, and had taken it that if these new Christians of which we have charge, had not resisted him, so that one hundred and fifty men that he brought with him, he left unto three score slain. On this matter in other letters, I doubt not but that your Reverence shall hear. To return now to the news of Father Thomas Feile, I do give you this knowledge of him that he was very unapt to learn this Brazil speech, but he did always edify us with his virtuous life and obedience to all those with whom he was conversant, unto whom I have sent the letter your Reverence did sent him, and with the same, I sent unto him his portion of the blessed grains and images which came unto my hands, as also the roll of countrymen that be of our company. Whilst he was in this Brazil land, he took not only the holy order of Priesthood, as I do hear he took in the same place where he is now resident, which is as far as Portugal from hence”
(cf IbIg; Oliver, Irish Section, "Stonyhurst MSS")
1574 Left Portugal for Brazil arriving at Bahi in 31 December 1577
Spent 10 years as scholastic living in Piratininga (São Paolo), often accompanying Fr Anchieta on his missionary tours among the Indians

◆ Fr John MacErlean SJ :
1587 Sent to Paraguay (escaped death by pirates after his ship was captured off Buenos Aires)
He spent time at the Mission of Córdoba de Tucuman (Argentina) and then went to Asunçion (Paraguay).
He and Fr Ortega evangelised Indians for hundreds of miles around Asunçion
1590-1599 Founded a Church in Villa Rica, Paraguay
1599 Recalled to Asunción, and the Missions at Villa Rica and Guayra were abandoned until the Province of Paraguay was formed in 1607, and he returned there then.
Eventually returned to Asunción ministering to the Indians until his death in 1626

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Field (Fehily), Thomas
by Patrick M. Geoghegan

Field (Fehily), Thomas (1546/9–1625), Jesuit priest and missionary, was born in Limerick, in 1546 or 1549, son of a catholic medical doctor, William Field (or Fehily), and his wife, Genet Field (née Creagh). Because of his religion he was sent for his education to Douai and then Louvain, in the Low Countries, and finally to Rome, where he entered the Society of Jesus on 6 October 1574. He trained for the priesthood before being sent on an important mission to Brazil. Travelling from Rome to Lisbon, he was forced to beg along the way, before beginning the long journey to South America in 1577.

In Brazil he worked with the Spanish Jesuit José de Anchieta (1534–97), who was credited with performing many miracles. In 1586 he was one of five Jesuits sent from Brazil on a mission to convert the peoples of La Plata province. During the voyage the group was captured by pirates, some of them Irish pirates who treated Field with utter contempt, despising his catholic zeal. In the end he was put into an open boat without rudder or oars and set adrift, but he survived and arrived safely in Argentina. He is believed to have been the first Irishman to set foot in Argentina and may also have been the first to go to Brazil.

When he arrived at Buenos Aires it had been in existence just seven years and comprised only a dozen houses. With Manuel Ortega as his superior he was sent on a further mission to Paraguay, where he baptised thousands, and was responsible for the conversion of many. He tended to the sick during the great fever epidemic in South America in 1588 and was respected for his hard work and dedication. A man of great piety and humility, as penance he denied himself the use of fruit on the trees. He died 15 April 1625 at Asuncion among the peoples of La Guira, Upper Paraguay.

Henry Foley, Records of the English province of the Society of Jesus (1877), i, 288; Edmund Hogan, Chronological catalogue of the Irish members of the Society of Jesus, 1550–1814 (1888), 5; Thomas Murray, The story of the Irish in Argentina (1919), 1–8; Aubrey Gwynn, ‘The first Irish priests in the new world’, Studies, xxi (1932), 212–14; ODNB

◆ James B Stephenson SJ Menologies 1973

Father Thomas Field SJ 1549-1626
Fr Thomas Field was born in Limerick in 1549 and entered the Society at Rome in 1574. He was attached to the Portuguese Province and from there left for Brazil, arriving at Bahia on 31st December 1577. He spent ten years as a scholastic in what is now known as Saõ Paolo, but made frequent journeys among the Indians with the Venerable Fr Anchieta during these years.

He was transferred to Paraguay in 1587, and on the voyage, narrowly escaped death at the hands of English pirates, who captured his ship off Buenos Aires. He proceeded,to Asuncion, where with Fr Ortega he evangelised the Indians for hundreds of miles around. In 1590 he built a Church at Villa Rica which became his headquarters for the next nine years.

In 1599 he was recalled to Asuncion, and the Mission at Villa Rica was abandoned until Paraguay was made a Province in 1607. He then returned to the scene of his former labours and worked among the Indians until his death in 1626.

◆ Interfuse

Interfuse No 45 : Christmas 1986

Portrait from the Past

FR THOMAS FILDE : 1548/9-1626

Edmund Hogan

The Limerick Jesuit who was one of the founders of “The Mission” - currently showing at Dublin's Adelphi Cinema.

“On the 6th of October, 1574, Thomas Phildius, a Limerick Irishman, twenty-five years of age, enters the Novitiate. His father, Willian, was a doctor of medicine and his mother was Genet Creah. Both his parents are dead. He studied humanities for three years at Paris and Douay, and philosophy for three years at Louvain, where he became Master of Arts... under his own hand - Thomas. Phildius”. So wrote Thomas Filde in the Roman Novice-Book.

Thomas was born at Limerick in the year 1548, or 1549, of Catholic parents, at whose house he most probably often saw the Nuncio, Father Woulfe, S.J., who resided at Limerick in those days. In order to preserve his faith, Thomas was sent to study at Paris, Douay and Louvain; and he was received into the Society in Rome by the General, Everard Mercurian. He showed such advancement and solidity in virtue, that, after six months in the Novitiate, he obtained leave to go on the Brazilian mission.

With four Jesuit companions, he set sail joyfully on the “Rio de Janeiro”, and, after a prosperous voyage, came in sight of South America. They were in the Rio de la Plata and felt free from all fear of the English sea-rovers, when they discovered two sails, which were those of the cruel corsair, Cavendish. The English boarded the Portuguese merchantman, treated the passengers and crew with some humanity, but wreaked all their fury on the Jesuits. The pirates confided them to the mercy of the waves in a boat without rudder, oars, or sails, and left them to be tossed about and die of hunger in these wide waters.

Against all human expectation they drifted into the port of Buenos Ayres. When it was heard at Cordova that they had reached Buenos Ayres, almost dead with hunger and cold, they were met by the Bishop of Paraguay, who pressed them to go to Asuncion, where their Brazilian speech was well understood. Filde, de Ortega (a Portuguese) and Saloni (a Neapolitan) held a consultation, in which, after fervent prayer, they resolved to go to Paraguay, the language of which they spoke. They travelled nine hundred miles partly by land, partly by the Argentine and Paraguay Rivers, evangelizing as they journeyed on, and on August 11th, 1588, they reached a place nine miles from the town of Asuncion. The Governor of the province and other gentlemen went out to meet and welcome them The Indians seeing the respect of the Spaniards for those priests, conceived a high opinion of them, which grew greater when they considered the sympathy which the Fathers showed for them, the zeal with which they instructed them, the courage with which they protected them from Spanish oppression, and the disinterestedness and devotedness with which they had come so far, and through so many dangers, for the sole purpose of saving their souls. The neighbouring Indians hearing of these three holy nen went to see them, and were delighted to hear them speak the Guarani language.

But as the Spaniards were in a sad state in and around the town, the Fathers set to work at once to reform them, preaching to them, catechizing, hearing confessions, often spending whole days and nights in the tribunals of mercy, and scarcely ever allowing themselves more than one or two hours' rest. They converted the whole town. Then they turned to the Indians in and around Asuncion; instructed them, administered the sacraments to them; on Sundays and feast-days they got them to walk in procession, singing pious Guarani hymns. They then visited two distant Indian villages, and evangelized them, and after that Fathers Filde and de Ortega went and preached the Gospel through all the Indian tribes from Asuncion to Ciudad Real del Guayra, and produced most abundant fruit.

At about ninety miles from the first Indian village lived a barbarous race, in almost impenetrable forests and among rocks almost inaccessible. They were brave and robust; but never worked, and spent their time dancing and singing The Fathers sent two Christian natives to them with presents, and with promises of good things if they came out of their fastnesses to them; and in the meantime they prayed fervently that God would draw these poor people towards them. Their prayers were heard, and the head cacique came, with some of his men, dressed in war-paint of various colours and wearing long flowing hair, which had never been cut, with a crown of high plumes on his head. These savages were at first very shy in presence of the two strangers, but were soon attracted to them by the kindness of their looks and actions: they were converted, and promised to lead a good life and to prevail on the rest of their tribe to do likewise. The cacique was induced to remain with the Fathers, while his attendants and forty Indians recently baptized were despatched to bring out the members of his tribe. At the end of a fortnight, they brought with them three hundred and fifty men, women and children, who seened on the verge of starvation. Many children died of hunger the day of their arrival, after receiving the Sacrament of Baptism; the survivors were formed into a pueblo, were baptized, and led a holy and happy life.

The Jesuits baptized many pagans, performed the ceremony of marriage for many Spaniards and many Indians who had been living in a state of concubinage; instructed those ignorant of religion, extinguished long-standing animosities, and put an end to many scandals. The townspeople were so edified by their virtues, that they pressed them to remain and wanted to found a house of the Society in that place. But Fathers Filde and de ortega did not wish to narrow their sphere of action, and, at the end of a month's mission there, they went forth again to pour the treasures of grace on other parts of the province; they evangelized the numerous tribes between Ciudad Real and Villa Rica, baptized all the infidels who dwell along the banks of the Rio Hiubay, banished drunkenness and polygamy from among them, protected them against the oppressions of the Spaniard; and after many hardships and labours reached Villa Rica, and were there received with great solemnity. Triumphal arches were put up and the most fragrant flowers of that delightful country were displayed to do them honour. With military music and singing and other demonstrations of joy and welcome, they were conducted in procession to the church, where they declared the object of their mission. They remained four months at Villa Rica, working with untiring zeal, instructing the Spaniards whom they found ignorant of the truths and practices of religion, and doing all in their power to put in the souls of the colonists sentiments of mercy and kindness towards the poor Indians whom they were accustomed to treat as slaves.

After their apostolic labours at Villa Rica, the two Fathers went forth and converted a nation of ten thousand Indian Warriors, Indios de guerra, called Ibirayaras, who for clothing were contented with a coat of war-paint, and delighted in feeding on the flesh of their fellow-man. The Fathers had the happiness of rescuing many prisoners from being fattened, cooked, and eaten by these cannibals. They then baptized three thousand four hundred of another tribe; but before the work of conversion, Filde's companion narrowly escaped being murdered, and thirty of their neophytes were put to death by some wicked caciques. The two missioners had been often deliberating about going back to Asuncion; but as the inhabitants of Villa Rica built a church and residence for
them, they remained there for seven years longer.

In 1593, Father Romero was sent as Superior of the mission of Tucuman; he brought nine missioners with him, ordered Fathers Filde and de Ortega to continue their work in the Guayra territory, and sent Fathers Saloni and de Lorenzana to their assistance. On the 3rd of November, 1594, these two started from Asuncion, and reached Fathers Filde and Ortega at Villa Rica on the feast of the Epiphany, 1595. In this journey of over five hundred miles, they narrowly escaped being drowned in the Parana, and had often to make their way by swimming, or by wading through marshes and flooded fields. Swimming seems to have been one of the useful, and even necessary, arts of these early missionaries. We are told it of three of them, but not of Filde, who, being born and brought up on the banks of the Shannon, was skilled in the art of natation, and of driving and directing a “cot” or canoe through the water.

Fr. Filde was the sole representative of the Society in the countries of Tucuman and Paraguay until 1605 when he was joined at the residence of Asuncion by Fathers Lorenzana and Cataldino. The former wrote to the Provincial of Peru: “We found in our house, to the great comfort and joy of his soul and of ours, good Father Filde, who in spite of his infirmities has gone on with his priestly work and by his religious spirit and his dove-like simplicity (simplicidad columbina), has edified the whole town very much for the last three years. His is never done thanking God for seeing his brethren again in this far-off land".

In 1610, two Italian Jesuits made their way to Villa Rica, and found there the sacred vessels and the library which belonged to Fathers de Ortega and Filde. In the month of February they went up the River Paranapane, or “River of Misfortune”, to the mouth of the Pirape; they knew from the cacique who guided them with what joy they would be received by the native neophytes of Filde and de Ortega, and the moment they entered the lands of the Guaranis, they were net and welcomed with effusion in the name of the two hundred families whom these first missionaries had evangelized, and to whom the new-comers were bringing the blessings of civilization and liberty. On the very place that witnessed this interesting interview, Fathers Macheta and Cataldino founded the first “Reduction” of Paraguay, which was the model of all those that were formed afterwards.

In 1611, there was a burst of popular indignation against the Jesuits on account of their efforts to abolish slavery. They were “boycotted”, and could not get for charity or money anything to eat. No one would sell them anything. A poor old Indian woman, knowing their wants and the implacable hatred the Spaniards bore them, brought them some little thing to eat every day; but the other Indians had been turned against their best friends by the calumnies of the Spaniards. The Fathers withdrew to a country house in the village of Tacumbu; yet not liking to abandon the place altogether, they left Brothers de Acosta and de Aragon to teach school and Father Filde to say Mass for them. Here the Limerickman spent the last fifteen years of his life.

In 1626, Thomas Filde died at Asuncion in the seventy-eight or eightieth years of his age, and the fifty-second of his religious life, during which he spent about ten years in Brazil and forty in the missions of Paraguay, of which he and de Ortega were the founders.

Born: 24 March 1886, Cork City, County Cork
Entered: 06 September 1902, St Stanislaus College, Tullabeg, County Offaly
Ordained: 24 January 1919, Zakopane, Poland
Final Vows: 02 February 1924, St Ignatius College Riverview, Sydney, Australia
Died: 01 November 1936, London, England

Part of the Holy Spirit Seminary community, Aberdeen, Hong Kong at time of his death.

by 1910 at Oxford, England (ANG) studying
by 1914 at Innsbruck, Austria (ASR-HUN) studying
by 1919 at Zakopane, Poland (GALI) working
by 1920 at Petworth, Sussex (ANG) health
by 1928 second batch Hong Kong Missioners

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
His early education was at Presentation Brothers College Cork. While still underage he won first place in Ireland in the Preparatory Grade, 1896, against over 2.600 competitors, securing 90% all round in his subjects. He was presented with a large gold medal and chaired through the College by his school fellows. Two years later he came second in the Junior Grade, winning four first composition prizes in Latin, French, German and Italian. He obtained a First Class Exhibition in his Middle and Senior Grades, while still underage, and in the Middle Grade, a gold medal for first place in three modern languages. During these years he also showed special devotion to Our Lady, and was noted for a certain gravity and cheerfulness of disposition, which he never lost.

He Entered the Society under Michael Browne in 1902 at St Stanislaus College Tullabeg
1904-1907 He remained at Tullabeg for his Juniorate.
1907-1909 He was sent to Rathfarnham Castle and University College Dublin gaining a BA in Archaeology.
1909-1910 He taught the Juniors at Tullabeg and went to St John’s College Oxford, where he gained a Diploma in Archaeology, and working under Sir Percy Gardner.
1910-1913 He was sent to Clongowes for regency, teaching Bookkeeping, Latin and Greek. His lectures to the community at this time on the great works of painting and sculpture were much appreciated.
1913-1917 He was sent to Innsbruck for Philosophy, and while there he learned Hungarian and some Slavic languages. His first sermon was in Irish on St Brigid, and while there he continued his interest in art and archaeology. Then because of the Italian entry into the war he was banished from the Tyrol and went to Kollegium Kalksberg close to Vienna, and he began Theology there in private, and gaining a sound knowledge of Hebrew.
1917-1920 He joined the Polish Theologate at Dzieddzice in Prussian Silesia. As a result of a severe cold here he contracted TB and was sent to the Jesuit residence at Zakopane, a famous health resort. He was Ordained there on 24 January 1919, in order to have consolation of dying a Priest. However, he was able to return to Ireland at the end of June that year, after spending the winder of 1919-1920 at Petworth Sussex in England.
1920-1922 He was sent to Australia and completed his Theology studies there and made Tertianship at Loyola Greenwich, whilst at the same time teaching the Juniors.
1922-1926 He was sent to St Ignatius College Riverview as a Teacher and Prefect of Studies. Here he was remembered for swimming in the baths, rowing on the river in the Gladstone skiff of a four, or throwing himself into a production of the Passion Play. Meanwhile, he taught one boy Japanese. During his time in Riverview he volunteered for the Japanese Mission, but he was diverted by Superiors to the Hong Kong Mission.
1926-1928 He resided in Hong Kong, engaged with the language and was employed at the University as a lecturer in pedagogy
1928-1931 He was in Canton in charge of the studied at Bishop Fourquet’s Sacred Heart School. There he also began the study of Chinese archaeology. He also translated several volumes of “Researches into Chinese Superstition” written by Fr Henri Doré SJ.
1931 He returned to Hong Kong he was appointed Spiritual Director of the Seminarians, Professor of Church History, and also a Lecturer in Geography at the University. In addition he found time for the research for which he would be chiefly remembered - his archaeological research in Lamma Island and other regions around Hong Kong which greatly enhanced the reputation of the Church in the Far East.
He represented the University and the Government at an International Congress in Manila and Oslo in 1936. His paper at Oslo was entitles “Crucial Doubts about the Most Important Finds in the Hong Kong Region”. At this same time he also managed to have published thirteen articles in the Hong Kong “Naturalist” entitled “Archaeological Finds on Lamma Island 1932-1936”
1936 he left Dublin for the British Museum on October 05, to continue his reading and discussion of the prehistoric specimens he had brought home with him. He was engaged in this work up to the 10th when he developed a carbuncle which indicated a general blood infection. He was transferred to hospital on the 16th, where despite expert treatment he failed to respond and he died.

He carried his learning lightly, and he laughed amusedly at the pedantic and ponderous. He was extremely humble, unassuming and simple, though a man of intense intellectual concentration and power for work. He was gifted with a strong robust character that knew no temporising or equivocation. His literary gifts were of a high order, as appeared from the little that was left in the way of letters written during his first years in China. He was an extraordinarily fine linguist, speaking Chinese, Irish, Latin, Greek, French, German, Polish and Japanese.

His early death saddened both his Jesuit and scientific colleagues.

◆ Hong Kong Catholic Archives :
Father Daniel Finn, S.J.
(1886-1936)
By Thomas. F. Ryan SJ

The news of Father Finn’s death came as a shock to all who knew him even by name, and it was a painful blow to those who knew him personally. He was one of those rare characters that are equally conspicuous for qualities of heart and of head, and among all who came in contact with him his genial disposition will be as well remembered as his brilliant intellect. His death is a loss to science and especially to Hong Kong, and it is particularly tragic that he should have died abroad while on a scientific mission, representing both the Government and the University of Hong Kong.

It is close on forty years since I first met Father Finn, and I can still remember the first occasion on which I heard his name. It was at the first distribution of prizes which I attended at school. As a new boy and a very diminutive member of the lowest class, I listened with awe to the Headmaster’s account of the successes of the year, and I can recall his attitude and the tone of his voice as he told how one Daniel Finn found himself in a very enviable dilemma after his first public examination - he had to choose which of two gold medals he would accept. He had qualified for two, one for being first in Ireland in whole examination, and the other for being first in modern languages, but even in those amazing nineties when gold medals were awarded so liberally, no student in this examination could receive more than one. I forget which he chose, but I remember that the Headmaster fully approved of it - as headmasters always do on such occasions.

It was not long before the “Daniel” of the Headmaster’s speech gave place to “Dan.” Three years is a considerable gap between school-boy ages and to me Dan Finn was one of the Olympians, but he was a very cheerful divinity and was as much a hero to the smaller boys as if he were a proud athlete who never passed an examination. He never changed much in appearance from what he was as a boy. He was of the same build then as later, short and sturdy, with the same quizzical look about his eyes, and the same pucker of the lips, and the same odd angle of the head when he was hesitating about something. He grew careless about his clothes as the years went on, but as a boy in Cork forty years ago he was neatness itself, and the wide white collar above the Norfolk coat of those days was always spotless. He took no active part in games, but his best friend was a prominent athlete, and at school football-matches he was constantly to be seen on the touchline, leaning on the shoulder of some companion, and talking incessantly.

He had many family sorrows during his school-days, but they left no scars, and his good-humoured disposition never varied. His success in studies was phenomenal. It was commonly said of him in our school-days that he got first in every examination for which he sat. I am sure that this was an exaggeration, but it cannot have been very far from the truth. He was the only boy I remember whose photograph was hung in the school immediately after he left it. It was put over the fireplace in my classroom, and as we sat around the fire before class or during recess, remarks were often made about him.
“Where is he now?” someone asked one day.
“He is gone to be a Jesuit,” someone else answered.
That was the first time that I heard of anyone I knew becoming a Jesuit.

After a few years he began his University studies in Dublin, and before long the name of Rev. D. Finn, S.J., began to head the lists of examination results. As a boy he had taken up modern languages - French, German and Italian - for no other reason than that the school which we both attended cultivated them particularly. At the University he took up classics, and it was classics that formed the basis of the wide culture that was afterwards his. His entrance into classical studies was almost sensational, for after six months study of Greek he won a scholarship and first place in Greek and Latin in the University entrance examination. First with first-class honours in every examination, and every scholarship within reach, would be a correct summing up of this university career.

Recording examination successes is a monotonous thing, and in the case of Father Finn the less said about examinations the better if a proper estimate of him is to be given. He hated examinations. The humdrum work which they demanded was nauseating to him, and it was fortunate that preparation for them demanded such little effort on his part. He was always at his best when off the beaten track. I remember once meeting him in a country place when he was resting after a bout of examinations. He had a geologist’s hammer in his hand and was off to a railway cutting to look for fossils. The byways of the classics soon interested him. He stopped his first reading of Homer to make a model of a trireme, and a very ingenious model it was, with the oars made to scale and of a much more reasonable length than some antiquarians suggested. A year later he had developed a new theory for completing the friezes of the Parthenon, and he beguiled a number of people into adopting statuesque poses and allowing themselves to be photographed to demonstrate his theory. I have a vivid recollection of the sheepish look of a village shoe-maker who found himself dressed in a trousers and a long red curtain, standing on one leg and holding his arms at unnatural angles.

Whenever he seemed on the point of demanding a return to modern clothes and village dignity, Father Finn used tactfully to interject a remark about his splendid muscles, and so secure a continuance of the pose for another photograph.

On being awarded a Travelling Studentship from the University in Ireland, Father Finn went to Oxford, and from his time his classical studies were carried on more and more in museums rather than from books. His reading indeed was then as at all times, enormous, but he was by nature an explorer in unusual spheres and henceforth his reading was mainly a background for his explorations. In Oxford he devoted himself to the writing of a thesis on the colouring of Greek sculpture. It won him the highest praise, and one of the professors excused himself from the usual examination on the plea that the reading of the thesis showed that the writer know more about it than he did. When he returned to Ireland the first thing that he did was to look up the Greek professor in Dublin who had whetted his interest in archaeology and suggest to him that they should start some excavations on the hill of Tara.

A few years teaching classics in a secondary school followed. These were undistinguished years, for preparing boys for examinations was emphatically not Father Finn’s strong point. But he interested some of his cleverer pupils in all kinds of strange branches of study, and years later many men acknowledged their indebtedness to him for an interest in intellectual pursuits which they would otherwise never have had.

When it was time for him to go abroad to do further studies I received a letter from him. I was then in Italy and he wanted to know if it would be good for him to go to study in Rome, as was suggested. His idea was that an alternation of lectures in philosophy and visits to museums would be better than whole-time philosophical studies. But before my reply reached him it was decided that residence in a German-speaking house would be most useful for his future studies in the classics. So he was sent to Innsbruck, in the Tyrol. This decision, with which he was delighted, was to prove a fateful one for him.

In the December before the war broke out I was passing through Austria and met him in Innsbruck. I was bewildered by the number of new interests that engrossed him. Munich was near enough for an occasional visit to its museums and picture-galleries, but now the social movements in Germany and Austria had begun to attract him, and Austrian folk-lore was tugging at his attention too. He had always been a student of art, and his special leaning was towards Gothic architecture and Gothic sculpture, and he found time to give considerable time to it in Innsbruck. There was a problem here, too, to attract him, and I was not many hours in the town before he had me standing beside the Emperor Maximilan’s tomb while he expounded his theories about the identity of the famous figures surrounding it.

In the following summer the war broke out and Fr. Finn, from being among friends, became a stranger in a hostile land. Though the Austrians treated the alien residents with all that courtesy in which they excel, yet war is war and conditions were hard. At first things were not so bad, he was allowed to continue his studies, and all that was demanded was that he should report regularly to the police authorities. Then he had to do hospital work; then supplies began to run low - then his health gave out. The remaining years were difficult ones. An effort to get permission for him to leave the country did not succeed. But within the possibilities of wartime conditions he was treated with every consideration. He was moved from place to place, to countries that have since changed their names, and after some time in Lower Austria, in Hungary and in Czechoslovakia he was sent finally to Poland, where he could continue his studies. He was fond of Poland, and spoke more of it than of any of the other countries in which he lived. He learned the Polish language and a certain amount of Russian. It was in Poland that he was ordained to the priesthood.

After the war he returned to Ireland sadly broken in health. He had developed tuberculosis, and the only hope of saving his life was to go to a drier climate. He went to Australia and there he made a rapid recovery. To anyone who knew him in Hong Kong it would seem fantastic to suggest that he was a delicate man, but it is true that his health was never the same after the period of semi-starvation which he had gone through in the last years of the war, and it was only by adopting a special diet that he could keep going. The diet was not an attractive one, but he certainly kept going.

In Australia he became Prefect of Studies in Riverview College, near Sydney, and there as usual he continued his interest in all kinds of side issues. It was one of these latter that eventually brought him to the East. There were some Japanese pupils in this College, and in order to be able to help them in their studies Father Finn began to study Japanese - a language more or less never worried him. Inevitably he soon became interested in Japanese antiquities, and before long he was in communication with some fellow-Jesuits in Japan.

There is a Jesuit University in Tokyo, directed by German Fathers, and when they found that a man of Father Finn’s standing was interested in things Japanese, they declared at once that the place for him was Tokyo, and they made demarches to get him there. After some negotiations everything was arranged, and he left Australia on a boat that was to bring him to Japan. That was in the beginning of 1927.

Then happened one of those things that people say happen only to Jesuits. When the ship was on the high seas and Father Finn was immersed in his Japanese studies, a wireless message came to him, telling him that he was not to go to Japan after all, but that he was to get off at Hong Kong and go no further. It had happened that between the time that arrangements were made for him to go to Tokyo and the end of the Australian school year, when it would be possible for him to start, it had been decided that some Irish Jesuits were to come to Hong Kong, and it was felt that this colony had first claim on the services of Father Finn. So, a little bewildered by the unexpected change that blew all his plans sky-high, Father Finn landed in Hong Kong in February, 1927. He was then forty-one years old.

It happened that during his years in Australia his position as Prefect of Studies in a large college had brought him a good deal into educational circles and aroused his interest in pedagogical matters. As interest for him found expression in deep study, he set to work to master the theory of education. In a few years whatever he had to say on matters connected with education was listened to with respect, and when he was leaving Sydney there was public expression of regret that New South Wales was losing a leading authority on education. Hong Kong at that time was looking for a substitute for Professor Forster, to take his place as Professor of Education in the University while he was on leave, and the result was that Father Finn was only a few days in the Colony when he was asked to take the position, So his connection with the Hong Kong University began.

Always a conscientious worker, Father Finn took the greatest care to do his work in the University in a way that was worthy of his position, and this was little short of heroic on his part, for, having come to China, his one desire was to go as deeply and as quickly as possible into the new field of antiquities that was open to him. He found time to begin the study of Chinese, however, but it was not until his temporary occupancy of the professorship was at an end that he was able to devote himself with all the intensity that he desired to his new studies. But he was not long free, and his next move was to Canton, where he taught, and later directed, the studies in the Sacred Heart College. Here his colleagues had an opportunity of seeing the way in which he worked, for, while most of his day was given to work in the classroom, he managed at the same time to give from five to seven hours each day to the study of Chinese. He made rapid strides in the language and, though he never acquired a good pronunciation, he learned to speak fluently Cantonese and some other local dialects and to read Chinese with such ease as is rarely acquired by a foreigner.

From that time forward Chinese antiquities occupied every moment that was free from his regular duties. When he spent some time in Shanghai, part of it was given to translating some of the Recherches sur les Superstitions en Chine, by P. Doré, S.J., and in whatever house he lived in Hong Kong his room soon took on the appearance of a museum. There was never any such thing as leisure time in his programme-study of one kind or another filled every available moment. He worked with great rapidity. He got to the “inside” of a book in a very short time, and every book that he read was a work of reference to him ever after, for at a moment’s notice he seemed to be able to trace any passage or any illustration in any book that he had read. In the few years that he had it was remarkable how much ground he covered in Chinese antiquities. On this subject his reading extended to practically every work of note in English, German and French, and to a considerable number of books also in Chinese and Japanese-for he had worked hard at Japanese when he realized that it was necessary for his antiquarian studies. His appointment as Lecturer in Geography in the Hong Kong University revealed another side of his interests, for it was only when his name came up in connection with the position that it was realised how fully abreast he was of modern methods of geographical study, and how detailed, in particular, was his knowledge of the geography of China.

His interest was gradually converging on archaeological research in Hong Kong when an accidental circumstance threw him right into the midst of it. He was living in the Seminary at Aberdeen, and one morning, about five years ago, he crossed the creek in the early morning to go to say Mass in the Convent of the Canossian Sisters in the village. As he climbed up from the sampan he saw a pile of sand being unloaded from a junk by the shore. His eye caught a fragment of an arrow-head in the sand. He picked it out, put it in his pocket and went on. But on his return an hour later he stopped to examine the sand, and found that it came from an archaeologist's gold mine, for within a short time he found several other interesting stone fragments and a few pieces of bronze. He questioned the men who were still engaged in unloading it, and found that it came from Lamma Island out in the bay. Further inquiries revealed that the work was being done under Government authority, and the sand was being removed rapidly by shiploads. To him this was vandalism and tragedy combined. He knew already from the work of Professor Shellshear and Mr. Schofield how important were the archaeological remains to be found around Hong Kong, and how illuminating they might be in their relation to many of the unsolved problems of pre-history, and here he found valuable evidence of the past being used to build walls and make drains. He had to act at once if he was to do his part for science and Hong Kong, he got through preliminaries as quickly as possible and within a week he was excavating on Lamma Island.

The results exceeded all expectations. To the uninitiated the stones and bits of earthenware which he handled so reverently were a disappointing result after hours of digging in the glaring sun, but to him and to others that were able to read their message, they were keys to unlock new storehouses of knowledge of the past. He now began to communicate his discoveries to scholars in other lands, and their interest was manifest. The Government of Hong Kong was alive to the importance of this new field of research and it gave a grant towards the expense connected with it. Henceforth Father Finn’s big interest in life was the archaeology of Hong Kong.

It would seem as if all his previous life was a preparation for these few years. Up to this time one might have said of him that he was taking too many things in his line of vision and that he would have done better if he had concentrated on some one branch of study. He had in him the capacity to do really great work in some one direction, but the multitude of his interests made him just a man of encyclopaedic knowledge when he might have been a specialist of eminence. But now all the jigsaw elements of his previous studies seemed to fall together and to make the essential background for his work in an almost unexplored branch of science. His classical training, his long study of classical archaeology, his scientific interests, his close study of history and geography, his knowledge of art-these were all essential to him now, but they could only be utilised because he possessed the archaeologist's flair that made him know what to seek and how to interpret, and gave his work in this field the character of genius. He enlarged the field of knowledge in this particular branch of archeology, even though, as he claimed, his work in it had hardly begun. His numerous articles in the Hong Kong Naturalist, ably illustrated by his esteemed friend Dr. Herklots, and the collection of objects excavated by him are all that remain as a record of his work. What he might have done if he had been spared for a few years more we can only surmise. It is the possibility of great achievement that makes his death so tragic.

And what of the man behind the student and the scholar? I have told of him as a well-liked boy even though of a class rarely conspicuous for popularity. As a man, among his Jesuit associates and with his few other friends, he was known and will always be remembered for his delightful disposition and perennial good humour. I am sure that no one who ever came into contact with Father Finn ever found in him a trace of conceit. The mere suggestion of it is ludicrous to anyone who knew him, and when any were led by ignorance of his own particular field of research to be critical of its utility, he was never provoked-even in their absence-to anything more than a good-humored sally. His wide interests embraced the work of all his companions. He knew what interested each one, and he was genuinely interested in it too. In everything he was always ready to help those who wanted his assistance, and much as he deplored the loss of a moment of time, he gave it unstintingly when the need of another claimed it. His thoughtfulness and sympathetic kindness made him a friend of all who knew him, and it is those who were associated with him most closely that will miss him most.

When writing of a priest-scholar it is often thought enough to add a paragraph at the end stating that, of course, this scholar was also a priest, and that he was all that a priest should be. To do so in the case of Father Finn would leave the picture of him very incomplete. His life was essentially that of a priest and religious devoted to science and scholarship rather than that of a scholar who happened to wear a Roman collar. The principles that moulded his life were visible in his attitude towards every duty assigned him and every branch of his study. If at any time, for any reason, he had been told to drop whatever work he was doing and turn to something completely new, he would have done it without question at a moment’s notice. Everyone who knew him realised that. From the moment he came to China he regarded himself as a missionary. His work was to spread the knowledge of God’s Truth, and he was ready to do it in any way that came within his scope. He did it abundantly by his example alone, and the testimonies about him since his death show that this influence of his example extended over a far wider field that he would ever have imagined.

In June, 1936, he left Hong Kong to attend an Archaeological Congress in Oslo. His report there on the work in Hong Kong attracted wide attention. Invitations poured in on him-to go to various centres of learning in Europe and America, to join in excavations in many lands. He was able to accept only a few, for he had already arranged to join in some research in the Malay Peninsula next spring. But he visited Sweden, Denmark and France, and then made a brief visit to his native Ireland. From there he went to London, to study in the British Museum. While in London he was attacked by some kind of blood poisoning-the result, he believed, of something he contracted in his archaeological work in Hong King, but who can tell? The doctors could not trace the source of the infection, but it proved fatal after a month’s illness.

When the news of his death came to Hong Kong it was felt as a personal sorrow by those whose sympathy he would have valued most. Poor boat-women on the sampans at Aberdeen wept when they were told it, and little children on Lamma Island were sad when they were told that he would not come back. It was the welcome of such as these that would have pleased him most if he returned; it is their regret at his death that most reveals to us his real worth. May he rest in peace.
The Irish Jesuit Directory and Year Book 1938

From Milan to Hong Kong 150 Years of Mission, by Gianni Criveller, Vox Amica Press, 2008.

Note from Thomas Ryan Entry
In 1941 he published “Jesuits under Fire”. He edited “Archaelogical Finds on Lamma Island”, the work of Daniel Finn.

◆ Biographical Notes of the Jesuits in Hong Kong 1926-2000, by Frederick Hok-ming Cheung PhD, Wonder Press Company 2013 ISBN 978 9881223814 :
He excelled at school in modern languages, being awarded Gold medals for French, German and Italian. He did a brilliant thesis on the colouring of statues by the ancient Greeks.
1913 He was sent to Innsbruck Austria for Philosophy. There he took up a keen interest and fascination in Austrian folklore.
1931 Chinese antiquaries absorbed him when he taught at the South China Regional Seminary in Aberdeen. He made a study of the deities and statues of the Aberdeen boat people, ad then he sent these to the Lateran Museum in Rome. In the 1930s he lectured also at The Chinese University of Hong Kong in Geography.
1932 While teaching Theology and Scripture at Aberdeen he came across a fragment of an arrowhead in sand brought from the south western shores of Lamma Island. He traced the source and found stone fragments and bronze pieces along with pottery fragments. This led to his writings on the Pre-Han and Stone Age history of the South China coast, which at the time was new to the archaeological world. He was a pioneer in archaeology in Hong Kong

Note from Thomas Ryan Entry
In 1941 he published “Jesuits under Fire”. He edited “Archaeological Finds on Lamma Island”, the work of Daniel Finn.

◆ Irish Province News

Irish Province News 10th Year No 3 1935

Works by Father Dan Finn SJ :

1. “Researches into Chinese Superstitions," by Rev. H. Doré, SJ (Shanghai - Translated into English by Father D. Finn, S.J.
2. Vol IX : Taoist; Taoist Personnages, 1931 - pp xx + 227, 76 plates
3. Vol X : Boards of heavenly Administration, 1933 - pp ix + 179, 39 plates (Both published at Tusewei Printing Press, Shanghai)
4. A booklet : “Some Popular Indulgences Explained” - Messenger Office
5. A series of articles on “Archaeological Finds on Lamma Island” - They appear in the Hong Kong Naturalist (Quarterly), From Vol. III, Parts 3 and 4, Dec. 1954, up to current issue.

Irish Province News 12th Year No 1 1937

Father Daniel Finn

Following so soon on the loss of Father Lyons, the unexpected death of Father Finn in a nursing home in London on Nov. 1st comes as a tragic blow to the Province and the Hong Kong Mission. Had he been allotted the normal span of life he would in all human probability have emerged a savant of the first order. He died just as he was winning a European reputation through his archaeological discoveries in China.
Born in Cork city, 24th March, 1886, he was educated at the Presentation College. When still under age he won 1st Place in Ireland in the Preparatory Grade, 1896, against over 2,600 competitors, securing 90 per cent all round in his subjects, and was awarded by his school a large gold medal, and was chaired through the College by his school-fellows. Two years later he came second in the Junior Grade, winning four first composition prizes in Latin, French, German and Italian. He got first-class exhibitions in Middle and Senior Grades, while still under age and, in the Middle Grade, a gold medal for first place in the three modem languages.
In these youthful days he had a wonderful and outspoken devotion to Our Blessed Lady and was noted for a certain gravity and cheerfulness of disposition which he never lost.
He began his noviceship in Tullabeg 6th September, 1902, remained there for two vicars' juniorate, during which he won 1st Place in the Classical Scholarship Examination (Royal University) and then went to College Green, where he began the study of Archaeology. After getting his B.A. degree he was sent for a year to Tullabeg to teach the juniors. In 1909-10 he studied Archaeology at Oxford, and secured a diploma in that subject. For the next three years he was a master at Clongowes. He could scarcely be pronounced a successful teacher on Intermediate lines and was given other classes. In them, with a number of other subjects, he taught book keeping with characteristic zest and humility. The delightful lectures he gave to the Community during these years reveal an astonishingly detailed acquaintance with all the great works of painting and sculpture.
He began his philosophy at Innsbruck in 1912, and during the three years acquired a certain fluency in Hungarian and in three at least of the Slav languages, keeping up his knowledge of Irish all the time. His first sermon in the refectory on St. Brigid was preached in his native tongue. His first loves, art and archaeology were by no means neglected.
in July 1915, in company with Father Halpin, and with the writer of the present lines, he alas banished from the Tirol by the War authorities, on Italy's entry into the struggle, and went to our College at Kalksberg near Vienna, where he began theology in private. While there he acquired a profound knowledge of Hebrew.
In 1917 he was able to join the Polish theologate at Dziedzice in Prussian Silesia. It was here, as a result of a severe cold he contracted consumption and was sent to the Jesuit Residence at Zakopane, a famous health resort. He was ordained on 24th February, 1919, in order to have the consolation of dying a priest.
However, he was able to return to Ireland at the end of June, and after spending the winter of 1919 at Petworth, when he continued his study of theology, he was sent to Australia. At Loyola he did his “third year”, and spent another year teaching the Juniors, getting completely rid of his delicacy. His chief work in Australia was done as Protect of Studies at Riverview 1922-26.
During that period he volunteered for the Japanese Mission and, after a splendid send-off from Riverview, set sail. A letter of his to Father Fahy best explains that he landed not at Yokohama but at Hong Kong.
For a year he resided at Hong Kong engaged on the language and employed at the University as lecturer in pedagogy. From 1928 to the summer of 1931 he was at Canton in charge of the studies of Bishop Fourquet's College. Just then things were looking bad, and there was a possibility of martyrdom. It was at Canton he began the study of Chinese archaeology. Returning to Hong Kong he was made spiritual director to the Seminarians, their professor in Church History, lecturer in geography at the University. Notwithstanding all this, he found time for that fine work for which he will be chiefly remembered - his archaeological researches on Lamma island and other regions around Hong Kong, by which he greatly enhanced the reputation of the Church in the Far East. He represented the University and the Government at the International Congress of Manila in 1935. and at Oslo in 1936. This latter was the occasion of his return to Europe, His paper read at Oslo was entitled - “Crucial Doubts about the Most Important Finds in the Hong Kong Region”. The full bearing of his discoveries he had not yet been able with certainty to divine, and herein lies the full tragedy of his untimely death. However, we have an enduring monument of his powers of research in the thirteen articles printed in the “Hong Kong Naturalist”, entitled “Archaeological Finds on Lamma Island”. They date from December, 1932, to 1936.
On October 5th Father Finn left Dublin for the British Museum to continue his reading and discussion of the prehistoric specimens he had brought home with him. He was engaged in this work up to the 10th when he was attacked by a carbuncle trouble which indicated a general blood infection. On the 16th he was transferred to SS. John and Elizabeth's Hospital, where, despite expert treatment, he failed to put up an effective resistance, and died at 10.10 am. on Sunday, 1st November, having received Holy Viaticum for the last time about an hour before his death. He was buried in Kensal Green cemetery on 3rd November.
Father Dan carried his learning lightly. He laughed amusedly at the pedantic and ponderous when he met them, he was extremely humble unassuming and simple, though a man of intense intellectual concentration and power of work. He was gifted with a strong, robust character which knew no temporising or equivocation. His literary gifts were of a high order, as appears from the little he has left in the way of letters written during his first years in China and preserved in the Province News of that period - in them are best mirrored his character and gifts of imagination and heart, his profound humility, his Ignatian spirit of obedience, his exquisite sensibility, his love of Christ and souls.
We owe the above appreciation and record of Father Finn's life to the great kindness of Father john Coyne, Socius to Father Provincial.

Irish Province News 12th Year No 2 1937

Father Dan Finn - Hong Kong Letters
News of Father Finn's death came as a very severe blow. It is unnecessary to say how much the Mission feels his loss. both as a member of the community and as a worker who had won for the Society very considerable honour by his industry and erudition.
Many letters have been received from all sections expressing their sympathy. The following is that received from the Vice Chancellor and Council of the University :
Dear Father Cooney,
There is no need for me to write to tell you how profoundly affected I am by Father Finn's death. Father Finn was a great scholar and his was an all-winning personality. His death is a
severe loss to this University, to this Colony, to China, and indeed to the rapidly disappearing world of scholarship and culture. What Father Finn’s death means to his fellow Jesuits in Hong Kong I can faintly imagine but am totally unable to express. The University Council will, at its next meeting, record a resolution. Meanwhile, on behalf not only of myself, but also of the University. will you please precept my sincerest sympathy.
Yours Sincerely,
W. W. HORNELL

Extract from the minutes of the seventh meeting of the Council held 6th November :
The Council learned, with great regret, of the death of the Rev. D. J. Finn SJ, the University lecturer in Geography, and passed the following resolution - “The Council wished to place on record its poignant regret at the death of the Rev. Father Finn of the Society of Jesus. The Council realises the devoted work which Father Finn did not only for the Colony of Hong Kong and its University but also for the world of scholarship, learning and culture, and is painfully conscious of the loss which his untimely death involves. The Council hereby instructs the Registrar to convey to the Superior and Procurator of the Jesuit Mission in Hong Kong its profound sympathy with the Mission in its heavy loss. The Council will be grateful if the Superior would convey to the members of Father Finn's family the assurance that the University shares with them the affliction of their bereavement.” The members indicated the adoption of the resolution by standing in silence.

On 7th November there was a Sung Office and Solemn Requiem Mass at the Seminary. The Bishop presided at the special invitation of the Italian Fathers, who said that they regarded Father Finn as “one of their own priests,” a Solemn Requiem Mass was celebrated in the Cathedral on 26th November. Amongst those present were His Excellency, the Governor of Hong Kong, the Vice-Chancellor and Professors of the University, and many friends, both Catholic and non-Catholic. The newspapers gave a full account with the title “Tribute paid to Jesuit - Governor attends Requiem Mass for Father Finn” “Indicative of the high esteem in which Hong Kong held the late Rev. Daniel Finn, S.J., who died in Europe three weeks ago, was the big attendance of distinguished non Catholic mourners who attended the Requiem Mass for the repose of his soul in the Catholic Cathedral this morning. Among them was His Excellency the Governor, Sir Andrew Caldecott, who took his seat with Sir William Hornell, Vice-Chancellor of the University, near the impressive catafalque” etc.

Father Finn's last letter to Father Cooney, dated London, 10th October, ran :
“Here I am enjoying myself as usual. Most days at the British Museum from I0 am. to 5.30 pm. l have developed some boil trouble which I am getting a local doctor to overhaul. I suppose it will be nothing.”
At the Mass the Seminarians. from Aberdeen formed the choir. Father G. Bvrne preached a short panegyric.

◆ James B Stephenson SJ Menologies 1973

Father Daniel Finn 1886-1936
Fr Daniel Finn, a native of Cork, entered the Society in 1902. With his University studies over, he went to the continent for his philosophical and theological studies.

In 1919 he returned to Ireland in poor health, and for this reason he was sent to Australia, where for seven years he was Prefect of Studies. He was on his way to Japan in 1926 when notified of his attachment to the Hong Kong Mission. Here he turned to what was really the big work of his life, for from his University days in Oxford he had excelled in Archaeology.

In spite of all his work, travels and successes, he never forgot the primary object of his life – God’s greater glory, and he always had a notable devotion to Our Lady.

He went, on his way to an Archaelogical Congress to in Oslo, when he fell ill in London, and he died there on the Feast of All Saints 1956, being only fifty years of age.

◆ Our Alma Mater, St Ignatius Riverview, Sydney, Australia, 1928

Letter from Father Finn

Dear Mr Editor,
Here I am living this past month under the comforting shadows of a pair of Gothic spires in the heart of a fascinating Chinese city - and I have been too lazy to stir out! I have settled down again to being a school-master-and a very uneventful schoolmaster at that.

It is over a year and a half since I left 'View and since then I have seen many a new sight in China - yet it is always China. There are the full-breasted waterways with their traffic of ill-assorted craft where the Western built steamer hustles about the little sampans or the statelier junks; then there is the setting of the rivers, amid vast fertile alluvial plains, or cutting through crowded. hills. But these rivers have come thousands of miles and they bring down timber, produce, refuse, the living and the dead. Even the very earth itself. On them live people in their hundreds of thousands, even millions, who never quit them; their boats are their homes. I have only to walk two short streets to reach the Canton Bund, and there I can see one of the most characteristic sights of all China. It is a long quay beside the water-way that runs be tween the City proper and its suburb - Ho-nam. How many miles long, I don't know, but it is a very long way to the Railway station at the one end and it is over a quarter of an hour to Shameen at the other end, and this latter we count as near, All that long stretch is lined thick at both sides with craft, mostly small things, a little bigger than a Lane Cove fisherman's boat, but covered over for about half the length by a tunnel-like cover of matting. Down towards Shameen, every day when the Hongkong steamer comes in, there is a sudden scattering of these like the disturbance of an ant's nest, when the big river-boat makes for her berth. At places these boats merely cater for the pleasures of the Cantonese, and on them you can have meals-music-opium perhaps, but far more interesting are the other boats that earn a hard-won livelihood as passenger or cargo boats.

On board you can see all the members of a family, from the grandfather and grandmother down; all of them work. You will see an old woman at an oar, and on her back is strapped one of the newest members of the family. whose neck seems to be made of rubber, to judge by the case with which he sleeps amid all sorts of movements to which his head bobs about. The younger limbs of the household who can crawl about or walk for themselves are usually clad in full costumes of sun-tanned skin with a little crust of dirt to deepen it. Perhaps a charm hangs about the neck, but almost certainly a gourd or a kind of wooden drum will be hanging about the waist, with perhaps a bell tied at the child's ankles; still more cautious parents have a light rope tying their valuable offspring to some post.on board; such methods help to lessen the inevitable risk of tumbling overboard. A further stage of boyhood hops in itself for a swim in the yellow brown water, but that is not yet and it needs no precautions. Domestic animals dogs, cats, hens, pigs, are equally carefully guarded against the useless process of getting into the water.

Life is lived in all its stages on board: sleep at night on a mat-spread floor and completely under a padded quilt; the meals of rice with scraps of fish and vegetables - all washed down with tea - are cooked in an ingenious kitchen-well on board, and often eaten under the oar-handles in very movement. But it was the rowing that interested me. Here, I said to myself, is the solution for 'View. They have a style - of course it is not for outrigged racing boats - but it is a “style”. They row facing the direction in which the boat is going--and only in difficult currents do they need a steersman aft; they row standing and they fling their weight on to the long oar or sweep when it is fairly deep; the oar handle is then as high as their heads. To secure their rhythmic swing of the body, there is a definite scheme of foot-work, resembling, too, that of the Chinese carpenter as he uses his long saw with a similar movement. Now, actually the youngsters of four, five and six have got that body swing and foot-work by imitating their father and mother in play before ever they can contribute to the driving force of the boat. Hence the lesson! Put your “Eight”
into the boat from say four years of age - let them pick up “style” while they are young! The Prefect of Studies would be happier later on.

The social life of these people reproduces the life on land. They have their floating shops, mostly for comforts or food things, cakes, fruit, cigarettes, and wonderful brews; they have their beggars afloat in their own tubs; they have religious rites for marriages and deaths with the same squealing music and the droning chants; they have magic decorations in red with the fascinating characters; they probably have the wise-acres, who will write letters for them or tell their fortunes. Even just as you see men and women on the road ways tugging huge loaded trucks (where we are accustomed to see only draught animals at work), so you will see the boat people towing from the bank their boats up some river. against a heavy current. I don't know whether they have schools afloat; usually the people know enough characters for ordinary purposes - but there is no place for a library. We hope later to get into closer touch with these people when we have our place at Aberdeen (Small Hong Kong); perhaps then, we shall have to rig up a floating church. Up in the Shanghai Mission, however, they get such Catholics to bring their boats in groups to certain churches situated convenient for them.

But what is the use of all this writing? One must leave half the scene untouched. The accompaniment of unending chatter, of warning shouts, of abuse at times, of bumping boats, of creaking oars, the yelling in emergencies, the monotonous two-note chant of the coolies loading or unloading cannot be produced in ink. The heat, the glistening perspiration, the strange smells - tobacco being one and joss sticks another - the streams of rickshaws moving along the Bund, the thick current of white or black clad pedestrians, the big buildings and their green, red or blue signs with gold characters; you cannot get all in the picture if you want the Canton Bund on paper.

Now you see how long it takes me to get finished once I start with one thing here in China. So I must jettison all the notes I wrote on the back of your letter. I then intended to make “a short article” (your words) on the Hongkong New Year (Chinese) Fair which comes about the end of January; if anybody wants to get something distinctive let him come himself and see its booths, its crowds, its varieties. or again, if I were to start on Zi-ka-wei Shanghai with its Ignatius Church and College, I should take pages to tell you of the Communion rails crowded daily and of the Corpus Christi procession, wonderful displays of Chinese Catholicity. No Sydney man would feel homesick in Shanghai - but of its European flavour I shall not waste space. Personally, I prefer the Chinese town with its three-century-old Church (which has been in one interval a pagoda), its quaint tea-house in a gold fish pond, its temple with a stream of men worshippers. But there I am again! I seem to discover bits of myself in different places - -a library in Zi-ka-wei, ruins in Macao, unbroken quiet in the rice fields of Tai Wan or the snug village of Wong Tung, art at Tsat-Shing-Ngam, sea and hill at Hongkong, mediaevalism at Wai Chan - and I love to rehandle the fragments. And yet - and yet - the Riverview fragment still gets mixed up with the others, and somehow blends with the scheme. If Riverview but helps with prayer, it will fit in perfectly.

Yours,

DJF.

◆ Our Alma Mater, St Ignatius Riverview, Sydney, Australia, 1936

Obituary

Father Daniel Finn

A cable announcing the death of Father Daniel J Finn SJ, on November 2nd, arrived as the Alma Mater was due to go to press. It is fitting that some account, how ever inadequate, should appear of a remarkable man and one to whom Riverview owes much,

Memories of a quarter of a century's friendship call up many varied scenes, some lived through together, others known from delightful letters and from reminiscences in later years - a Greek class in Clongowes (Ireland) clustered round Mr Finn's desk while he expounded the glories of Greek architecture and sculpture and coinage, as a change from reading Euripides and Thucydides; Mr Finn in his shirt sleeves arranging the Greek antiquities in the University museum in Dublin; revelling in the beauties of the mountain scenery and the historical associations of the Tyrol; teaching youthful Grafs and Freiherrs in Vienna; adventures in the midst of great battles on the Polish-Russian frontier during the war; at Riverview, swimming in the baths, on the river in the Gladstone skiff or in a four (Joe Alagna and other small boys of the time will remember coxing on these occasions); throwing himself heart and soul into the production of the Passion Play; then years later at Hong Kong, lecturing to Chinese students; with his gang of coolies excavating on Lammas Island; in his museum expatiating on the significance of the prehistoric pottery and arrow heads and rings he had discovered, or hunting in the glorious confusion of his room to find some notes on the ancient Chinese constellations.

Fr Finn was born in Cork just fifty years ago, After a brilliant career at Oxford, where he acquired a reputation in Greek archaeology, he taught for some years at Clongowes. In 1913 he went to Innsbruck to study philosophy and was interned in Austria, and later in Poland, during the war. For some time he taught at the College of Kalksburg, Vienna, then was sent to the college of Hieruf in Poland. This college was the chief building for many miles around, and, during the fierce battles that raged there, was used as headquarters by Russians, Austrians and Germans in alternation as the tide of war ebbed and flowed. Fr Finn was not ill-treated - that is not the Austrian way. He was not put in prison or in a concentration camp. Nevertheless, the privations he underwent, in common with the rest of the population, undermined his health so seriously that the doctors did not give him long to live. He went to the Carpathian mountains, where he studied theology and was ordained very soon, so that he might die as a priest. However, he was able to leave Austria in 1919, though quite broken in health.

He came to Australia in 1920, and in time his health was completely restored. During his five years as Prefect of Studies at Riverview (1922–1926) he got through an amazing amount of work. Many Old Boys will recall with gratitude now much their education owes to him. In addition to the ordinary routine of teaching and work as Prefect of Studies, he maintained a number of other activities. Each year saw a play excellently staged, due largely to his untiring exertions (as Mr. Harry Thomas testifies)—Julius Caesar, Macbeth, Hamlet, and, culminating triumph, the Passion Play in 1925.

A boy wanted to learn Japanese. Father Finn agreed to teach him. That was the overt reason why he undertook the study of Japanese. The main reason was not known until later.

For some years Fr Finn had been interested in missionary work in Japan. From a close friend of his, a German Jesuit, who worked for years in Tokyo, he obtained detailed information about the tasks and prospects of Catholic missions in Japan. He was fired with the desire to devote his life to helping on the conversion of Japan. The difficulties of the work, about which he had no illusions, did not deter him. The first of these difficulties, the language, he tackled vigorously in the intervals of his work at Riverview. When he had mastered it sufficiently, he obtained leave from Father General to transfer himself to the Japanese mission and sailed for Tokyo at the end of 1926.

At Brisbane a cable from the General reached him to say that the Irish Jesuit Province had been commissioned by the Pope to undertake a Mission in Hong Kong, and that his services would be wel comed there. Father General realised, however, that it would be hard, after lab ouring for years to prepare himself for work in Japan, to abandon that work and start all over again on the extremely difficult Chinese language. Accordingly, Father Finn was left perfectiy free to go on to Japan if he thought well. He left the ship forthwith and took the next boat to Hong Kong.

On arrival at Hong Kong he was at once offered a temporary chair in the (State) University. Later on he was given a regular professorship there. He acquired a profound knowledge of Chinese, and in particular of ancient Chinese characters (incidentally, he already spoke Irish, Latin, Greek, French, German, Polish, Japanese). He has produced several learned volumes on Chinese religion and mythology. The branch of learning which owes most to him during these years is archaeology. His thorough training under expert archaeologists, his wide learning and real flair for the subject were given adequate scope. He carried out systematic excavations on Lammas Island, near Hong Kong. One day each week was spent on this island, directing the operations of some thirty coolies which the Government put at his disposal. He made many important discoveries, and seems to have opened up a whole new phase in the prehistory of Southern China.

In Hong Kong, Father Finn lived in the Seminary in which the Irish Jesuits educate for the priesthood Chirese students from all Southern China: He did his share in this work of training.
This year he went to Norway to attend an archaeological congress. Apparently he died while still in Europe, but no details have reached us so far. The results he achieved in the short space of not quite ten years in Hong Kong gave promise of a truly remarkable output had he been granted the normal span of life. Talents and labours and labours were devoted unstintingiy to the service of God. For that he has earned his reward, but the Chinese mission and the learned world are the losers by his early death. His learning was tempered by modesty, humour and charm, and friends in many parts of the world will mourn his loss.

D O’C SJ

◆ The Clongownian, 1937

Obituary

Father Daniel Finn SJ

The Irish Province of the Society of Jesus was deprived of one of its ablest members by the death of Father Finn on 1st November last. Although he was not at school at Clongowes, he spent three years here as a master (1910-13) and during that time the boys knew him as a man of extraordinarily varied interests with a particular flair for archæology and a deep enthusiasm for the study of Greek and Roman antiquities. He wrote several articles for “The Clongownian” in which he described the Clongowes Museurn and gave an exhaustive account of some classical coins in the collection.

At the National University he specialized in Classics, and won distinctions innumerable. Afterwards he went to Oxford to write a thesis on the colouring of Greek sculpture, a work that brought him the highest praise from the professors there. He began theology in Austria, but owing to the outbreak of the Great War he was transferred to Hungary and finally to Poland. Through this period, his genius in mastering languages enabled him to add Polish and Russian to his knowledge of French, German and Italian, in all of which he had been proficient since his schooldays. However, on his return to Ireland, it was found that he had contracted tuberculosis, and the only hope of saying his life was to go to a drier climate. Accordingly he went to Australia and spent some time in Riverview College as Prefect of Studies. But here he became interested in Japanese antiquities, and the staff of the Jesuit University of Tokyo hearing of him obtained permission to have him transferred to Japan. It was while he was on his way there that he got orders to change his destination for Hong Kong where the Irish Jesuits were just starting a mission.

In this seemingly fortuitous way he came to be living in a land teeming with relics of bygone ages. With the kind assistance of the Government, he carried out extensive excavations on Lamma Island close at hand, and made numerous valuable finds. His reports on the new field of discovery won world-wide attention at the Archælogical Congress held in Oslo last year, which he attended as the representative of the Government and University of Hong Kong. It was shortly after the Congress, when he was working in the British Museum that he began to suffer from some curious type of blood-poisoning of which he died within a month.

The fifty years of his life had been years of unceasing toil, not merely as a student and archæologist, but also in his later years as a priest and missionary. No more fitting tribute could be paid him than that at the Requiem Mass for the repose of his soul offered in Hong Kong, the congregation numbered people of all classes; HE the Governor, University officials, merchants, boat-women and little children: a truly representative gathering of many who esteemed him as a friend as well as a scholar. RIP

Born: 05 April 1918, Dublin City, County Dublin
Entered: 07 September 1936, St Mary's, Emo, County Laois
Ordained: 31 July 1950, Milltown Park, Dublin
Final Vows: 02 February 1954, Sacred Heart College SJ, Limerick
Died: 01 November 2003, Cherryfield Lodge, Dublin

Part of the Miltown Park, Dublin community at the time of death

Early education at Clongowes Wood College SJ

by 1954 at Rome, Italy (ROM) - studying

◆ Interfuse No 123 : Special Issue February 2005 & ◆ The Clongownian, 2005

Obituary

Fr Edward (Eddie) Fitzgerald (1918-2003)

5th April 1918: Born in Dublin
Early education at St. Gerard's, Bray and Clongowes
7th Sept. 1936: Entered the Society at Emo
8th Sept. 1938: First Vows at Emo
1938 - 1942: Rathfarnham -Studied Classics at UCD
1942 - 1945: Tullabeg- Studied Philosophy
1945 - 1946: Mungret College, Limerick - Regency(Teacher)
1946 - 1947: Belvedere College - Regency (H Dip Ed UCD)
1947 - 1951: Milltown Park - Studied Theology
31st July 1950: Ordained at Milltown Park
1951 - 1952: Tertianship at Rathfarnham
1952 - 1954: Sacred Heart Church, Limerick - Ministered in the Church
1954 - 1956: Gregorian University, Rome - STD
2nd Feb. 1954: Final Vows, Sacred Heart College, Limerick
1956 - 1967: Milltown Park - Professor of Dogma, Liturgy
1967 - 1973: Mungret College, Limerick - Teacher
1973 - 1980: Milltown Park - Lecturer in Theology at M; Spiritual Director (SJ)
1980 - 1984: Sullivan House - Lecturer in Theology at MI; Spiritual Director (S.J.)
1984 - 1985: Tullabeg - Director Spiritual Exercises
1985 - 2003: Milltown Park - Chaplain at Eye & Ear Hospital
1994: Assists in Cherryfield Lodge
1997: Spiritual Director (S.J.)
1st Nov. 2003: Died at Cherryfield Lodge.

Fr. FitzGerald was admitted to Cherryfield Lodge in September, 2003, when cancer of the bone was diagnosed. There he received palliative care, remained in good form and was free from pain. In the last week he began to weaken, but his death on Saturday afternoon was quite unexpected.

Noel Barber writes:
When I think of Father Eddie Fitzgerald and look for a biblical character to reflect his personality, I think of Nathaniel, who makes two fleeting appearances in John's gospel but appears nowhere else in the NT. Nathaniel's quality without guile' conveys so much about the character of Eddie Fitzgerald who was indeed without guile, highly intelligent, modest, one of the least self-centred people I have ever met, ever willing to do whatsoever required doing, a man of prayer and solid piety, above all a man of prayer. He loved prayer: to love prayer is to love the one to whom one prays and with whom one journeys. One found him regularly in the early hours of the morning in our community oratory.

At his death, those to whom he was near and dear were unashamedly caught up in their loss, sorrow and pain. He was a much loved, and significant figure in his community, family, in the Eye and Ear Hospital where he ministered and in many other places. In losing him we lost something of ourselves. In his case, the manner of his death softened the pain of loss. Death cut prematurely the relentless advance of his cancer. The palliative care he received in Cherryfield Lodge kept him in good form, free of pain and with his many interests undimmed. He had just completed Declan Kiberd's Inventing Ireland and had cheered on the Irish rugby team - albeit in vain – against Australia. The sudden death spared him much and for that we were all grateful. This truly good man without guile was born in Dublin into a distinguished legal family 85 years ago. He was educated at St. Gerard's, Bray and Clongowes and entered the Jesuits in 1936 followed by his brother, John, the next year Having completed his novitiate he studied Classics at UCD where he took a first class primary degree followed by an MA. He then studied Philosophy in Tullabeg. Before going on to study Theology, he taught for two years, the first in Mungret and the second in Belvedere. I was a small boy in Belvedere at the time. He did not teach me but I recall that he was noted for his kindness, which the Belvederians exploited with characteristic wickedness. He was ordained at Milltown Park in 1950 with his brother, John. After his theological studies in Milltown he was sent to Rome where he obtained a doctorate in Theology. It seemed then that he was destined for an academic life for which his ability and interests well equipped him. Not only was he a competent scholar, he was an excellent lecturer. Allied to his mastery of his subject was a keen interest in his students, a kindness and of course a totally unpretentious disposition, a characteristic not found universally amongst the professorial class. To his colleagues as a student and young priest he was companionable, supportive, always kindly and obliging. The orderly aspect of religious life appealed to him; he was a natural rule follower to whom obedience came easily as did simplicity of life. Intellectually he became progressively more liberal but by temperament and style of life he remained to the end conservatively monastic. At times he seemed a little ashamed of his opinions and would apologise profusely for holding outrageous views, views, it must be said, that often seemed far from outrageous to his companions.

After twelve years lecturing on Theology he fell ill: he had a breakdown and this experience developed his already considerable capacity to help others, and to feel for them in their sickness. He then taught in Mungret College before returning to lecture in Milltown, to be the Spiritual Director there and then to the Jesuit university students. All the time he gave retreats, and was spiritual director to several groups of religious sisters. In these tasks he gave great satisfaction to all but himself. He was never able to savour his own ability, gifts and attainments while ever keen to observe and appreciate those of others. Within the community he was a gem: interested in and supportive of all: ever willing to help in every way he could. Any notice asking for a priest to supply here or there would have his signature at once. He was, of course, tense and somewhat strained, could build up a steam of exasperation and let fly against something “ghastly”, a favourite word of his in an exasperated state. That exasperation could, at times, be exasperating. But to all of us who lived with him he leaves a most benign and lovable memory.

At the age of 64 he was appointed Chaplain to the Eye and Ear Hospital, Adelaide Road where he remained until the end of this summer when cancer of the bone was diagnosed. There he flourished; it gave him an outlet for his pastoral zeal and he was at his happiest in serving the sick with absolute devotion and total commitment. The work revealed all his fine qualities and he won the hearts of staff and patients alike. Of course, when he spoke of the hospital, he spoke never of the good he did but of the good the Hospital did to him, giving him those happy years. Typically, he was ever aware of the goodness of others to himself but discounted his goodness to them.

At this time he developed an apostolate to dying Jesuits in Cherryfield Lodge. He spent hours praying with and for his colleagues in the final stage of their lives, supporting them as they left this world. This he did unstintingly. His presence there is sorely missed

He accepted his cancer easily and in the final weeks his talk was all about the excellence of the care he received, the goodness of the staff and the great kindness of all who visited him. He faced death as he faced life in steadfast faith and firm hope. So while his sudden death left his family, community and friends stunned it must have been a delight for him. One moment he was sitting waiting for his supper, then in a blink of an eyelid he was facing the Lord he served so well. Now he has been received into that place of peace and joy that was prepared for him from before the foundation of the world.

Born: 1583, County Meath
Entered: 23 October 1604, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1613, Palermo, Sicily, Italy
Final Vows: 05 March 1624
Died: 11 August 1646, Kilkenny City, County Kilkenny

Alias Geraldine

Superior Irish Mission 11 August 1646

1613 Catalogue Educated at Douai
1617 In Ireland; 1622 in Leinster; 1626 in Ireland
1637 ROM Catalogue Talent, judgement and experience good, a Preacher

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Educated in Sicily and Rome
1615 In Sicily
1617 In Ireland (IER August 1874) - Preacher; Master of Novices; Consultor of Mission; Praised by Bishop Rothe
From a letter of Mission Superior Robert Nugent 01/10/1640 we learn that he has succeeded Barnaby Kearney as a Consultor of the Mission in Munster.
He is believed to be identical with the George Geraldine of Foley’s Collectanea and Oliver, Stonyhurst MSS

◆ Fr Francis Finegan :
Had previously studied at Douai before Ent 1604 Rome
After First Vows he completed his studies and Rome and Palermo, and was Ordained there 1613
1613 Sent to Ireland but had to wait at Bordeaux for a ship, so did not arrive until 1615
He worked as Missioner in Leinster and then appointed Novice Master at Back Lane, Dublin (1628). In 1630 the Noviceship was dispersed due to a fresh bout of persecution.
1640 Although there is little known of the next ten years, except that he suffered from poor health, he was appointed a Consultor of the Mission
1646 Fr General sent the letter appointing him as Superior of the Irish Mission 11 August 1646, but he died in Dublin the same day.

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962
George FitzGerald (1646)

George FitzGerald, or Geraldine, was born in the diocese of Meath in 1583. When he had finished his year of logic at Douay, he went to Rome, and entered the Novitiate of Sant' Andrea there on 22nd October, 1604, He studied philosophy at the Roman College, and theology at Palermo, and then went to Bordeaux to await an opportunity of getting to Ireland. He reached Ireland in 1615, and for the next thirteen years worked as a missioner in Leinster. He made his solemn profession of four vows on 5th March, 1621, and when a Novitiate was opened in Dublin in 1628 he was chosen to be Master of Novices. He held that position until two years later a fresh outburst of persecution dispersed the novices. On 29th November he was made Consultor of the Mission and on 11th August, 1646, he was appointed Superior of the Mission, on the exclusion of Fr George Dillon. But this appointment had no effect either, for before it could reach Ireland, Fr George Fitzgerald was dead. He died on 11/21st August, 1646. During his life he had a high reputation as a theologian and a mathematician, and had always been noted for his piety and religious observance.

◆ James B Stephenson SJ Menologies 1973
Father George Fitzgerald 1583-1646
Fr George Fitzgerald, or Geraldine as he was sometimes called, was born in Meath in 1583. He entered the Society at Rome in 1604.

Fr thirteen years after his return to Ireland in 1615 he worked as a missioner in Leinster. For many years now, Father Holywood had been requesting the General for leave to open a noviceship in Ireland. There was no lack of candidates. It was only after his death in 1628 that a noviceship was started in Dublin, and Fr Fitzgerald was appointed our first Master of Novices. He held the post for two years, until persecution dispersed the novices.

He was appointed Superior of the Mission in succession to Robert Nugent, but died in 1646 before the letter of appointment reached Ireland.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
GERALDINE, GEORGE, was in Sicily, in August, 1615, when his services were required for the Irish Mission. It appears that he was stationed in Munster; for F. Robert Nugent, in his letter of the 1st of October, 1640, after announcing the death of the venerable F. Barnaby Kearney, requests F. George Geraldine to succeed the deceased as a Consultor, on account of his long experience, prudence, “et loci vicinitatem”. I think he had been gathered to his Fathers before the year 1649

Born: 02 July 1694, Dungarvan, County Waterford
Entered: 12 September 1716, Toulouse, France - Tolosanae Province (TOLO)
Ordained: 1726, Tournon, France
Final Vows: 07 May 1732
Died: 17 January 1781, Waterford Residence, Waterford City, County Waterford

There had been a dispute regarding his date of death 1781 or 1791. This was resolved by the “Account Book” of Fr Fullam indicating that his tombstone at St Patrick’s Waterford says 17 January 1781

Superior of Irish Mission 29 October 1750-1759

1727 Came home (CAT of 1761 says returned in 1721)
1729-1738 In Ireland (TOLO CAT) - Head of Irish Mission 1732 & 1735
1738-1745 Rector of Irish College Poitiers
1743 Had been 10 years on Mission - Fr General proposed to make him Superior of Mission
1745-1749 Rector of Irish College Rome
1760 Was at Waterford

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Had taught Humanities

1727 Sent to Ireland
1732 & 1735 head of Irish Mission
1737-1745 Rector of Irish College Poitiers
1745-1749 Rector of Irish College Rome
1776 he was in Waterford

◆ Fr Francis Finegan SJ :
Had previously studied Philosophy before Ent 12 September 1716 Toulouse

After First Vows he was sent for Regency at Perpignan, then completed his Philosophy at Rodez, and was sent again on Regency to Albi.
1723-1727 Studied Theology at Tournon and was ordained there 1726
1727 Sent to Ireland and studied Mission procedures under Ignatius Kelly at Waterford
1729-1738 Sent to Galway to re-open the Galway Residence in response to repeated petitions from locals.
1738-1746 Rector of Irish College Poitiers
1746-1750 Rector of Irish College Rome 12/02/1746
1750 Appointed Superior of Irish Mission 29/10/1750. During the nine years of Office he normally lived at Waterford.
Little is known of his life after 1760 except that he was at Waterford until his death 17 January 1781.

He was buried in St. Patrick's churchyard with his brother, Patrick, parish priest of Trinity parish in that city.

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962
Michael FitzGerald (1750-1759)

Michael FitzGerald, was born at Dungarvan, in the diocese of Lismore, on or about 2nd July, 1694. After studying philosophy for two years he entered the Novititate of the Society at Toulouse on 12th September, 1716. Having taught grammar at Perpignan for two years, studied metaphysics at Rhodez and taught humanities at Alby, he studied theology at Tournon (1723-27), where he was ordained priest in 1726. He returned to Ireland in December, 1727, and after passing eighteen months in a kind of probation under the eye of Fr Ignatius Roche at Waterford, he was sent in the summer of 1729 to re-open the Residence of Galway, in answer to repeated petitions of the citizens. He made his solemn profession of four vows in Galway on 7th May, 1732, and remained there till 1738, when he was appointed Rector of the Irish College of Poitiers, He was summoned to Rome in 1745, left Poitiers on 8th October of that year, and became Rector of the Irish College of Rome on 12th February, 1746. After four and a half years in that office he was appointed Superior of the Irish Mission on 29th October, 1750. During his nine years of government he resided usually at Waterford. There, too, he continued to work after his Superiorship came to an end, until the suppression of the Society. This event he survived for many years, and died a very old man at Waterford in 1791.

◆ James B Stephenson SJ Menologies 1973
Father Michael Fitzgerald 1694-1791
Fr Michael Fitzgerald was born in Waterford on or aboiut July 2nd 1694. He entered the Society at Toulouse in 1716 and returned to ireland a priest in 1727.

Having passed eighteen months at Waterford in a kind of tertianship under Fr Ignatius Roche, he was sent to Galway to reopen the Residence there at the request of some citizens in 1729.

There he remained until 1738, when he was made rector of our College at Poitiers. In 1746 he became Rector of the irish College in Rome. He was recalled to ireland to become Superior of the Mission, a post he held 1750-1759. During this period he resided normally in Waterford.

On the Suppression of the Society he continued to work among the people of Waterford and died there in 1791 at the age of 97.

◆ MacErlean Cat Miss HIB SJ 1670-1770
Loose Note :
Michael Fitzgerald
Those marked with * were working in Dublin when on 07/02/1774 they subscribed their submission to the Brief of Suppression
John Ward was unavoidably absent and subscribed later
Michael Fitzgerald, John St Leger and Paul Power were stationed at Waterford
Nicholas Barron and Joseph Morony were stationed at Cork
Edward Keating was then PP in Wexford

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
FITZGERALD, MICHAEL, was born in Minister on the 2nd of July, 1694, and united himself to the Society at Thoulouse, 12th of September, 1716. He returned to Ireland as a Missionary in 1727, and was admitted to the Profession of the Four Vows on the 7th of May, 1732. After serving the Mission ten years, he was ordered to the Seminary at Poitiers, which he governed for nearly eight years, and then proceeded to Rome, where he was Rector of the Irish College for more than four years. He was Superior of his brethren in Ireland in 1755 : but when he died I know not.

◆ Fr Joseph McDonnell SJ Past and Present Notes :
16th February 1811 At the advance ages of 73, Father Betagh, PP of the St Michael Rosemary Lane Parish Dublin, Vicar General of the Dublin Archdiocese died. His death was looked upon as almost a national calamity. Shops and businesses were closed on the day of his funeral. His name and qualities were on the lips of everyone. He was an ex-Jesuit, the link between the Old and New Society in Ireland.

Among his many works was the foundation of two schools for boys : one a Classical school in Sall’s Court, the other a Night School in Skinner’s Row. One pupil received particular care - Peter Kenney - as he believed there might be great things to come from him in the future. “I have not long to be with you, but never fear, I’m rearing up a cock that will crow louder and sweeter for yopu than I ever did” he told his parishioners. Peter Kenney was to be “founder” of the restored Society in Ireland.

There were seventeen Jesuits in Ireland at the Suppression : John Ward, Clement Kelly, Edward Keating, John St Leger, Nicholas Barron, John Austin, Peter Berrill, James Moroney, Michael Cawood, Michael Fitzgerald, John Fullam, Paul Power, John Barron, Joseph O’Halloran, James Mulcaile, Richard O’Callaghan and Thomas Betagh. These men believed in the future restoration, and they husbanded their resources and succeeded in handing down to their successors a considerable sum of money, which had been saved by them.

A letter from the Acting General Father Thaddeus Brezozowski, dated St Petersburg 14/06/1806 was addressed to the only two survivors, Betagh and O’Callaghan. He thanked them for their work and their union with those in Russia, and suggested that the restoration was close at hand.

A letter from Nicholas Sewell, dated Stonyhurst 07/07/1809 to Betagh gives details of Irishmen being sent to Sicily for studies : Bartholomew Esmonde, Paul Ferley, Charles Aylmer, Robert St Leger, Edmund Cogan and James Butler. Peter Kenney and Matthew Gahan had preceded them. These were the foundation stones of the Restored Society.

Returning to Ireland, Kenney, Gahan and John Ryan took residence at No3 George’s Hill. Two years later, with the monies saved for them, Kenney bought Clongowes as a College for boys and a House of Studies for Jesuits. From a diary fragment of Aylmer, we learn that Kenney was Superior of the Irish Mission and Prefect of Studies, Aylmer was Minister, Claude Jautard, a survivor of the old Society in France was Spiritual Father, Butler was Professor of Moral and Dogmatic Theology, Ferley was professor of Logic and Metaphysics, Esmonde was Superior of Scholastics and they were joined by St Leger and William Dinan. Gahan was described as a Missioner at Francis St Dublin and Confessor to the Poor Clares and irish Sisters of Charity at Harold’s Cross and Summerhill. Ryan was a Missioner in St Paul’s, Arran Quay, Dublin. Among the Scholastics, Brothers and Masters were : Brothers Fraser, Levins, Connor, Bracken, Sherlock, Moran, Mullen and McGlade.

Trouble was not long coming. Protestants were upset that the Jesuits were in Ireland and sent a petition was sent to Parliament, suggesting that the Vow of Obedience to the Pope meant they could not have an Oath of Allegiance to the King. In addition, the expulsion of Jesuits from all of Europe had been a good thing. Kenney’s influence and diplomatic skills resulted in gaining support from Protestants in the locality of Clongowes, and a counter petition was presented by the Duke of Leinster on behalf of the Jesuits. This moment passed, but anto Jesuit feelings were mounting, such as in the Orange faction, and they managed to get an enquiry into the Jesuits and Peter Kenney and they appeared before the Irish Chief Secretary and Provy Council. Peter Kenney’s persuasive and oratorical skills won the day and the enquiry group said they were satisfied and impressed.

Over the years the Mission grew into a Province with Joseph Lentaigne as first Provincial in 1860. In 1885 the first outward undertaking was the setting up of an Irish Mission to Australia by Lentaigne and William Kelly, and this Mission grew exponentially from very humble beginnings.

Later the performance of the Jesuits in managing UCD with little or no money, and then outperforming what were known as the “Queen’s Colleges” forced the issue of injustice against Catholics in Ireland in the matter of University education. It is William Delaney who headed up the effort and create the National University of Ireland under endowment from the Government.from the Government.

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, Kilkenny City, 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.

2. “Reply to Mr. Rider s Postscript”.
3. “An Answer to certain Complaintive Letters of afflicted Catholics for Religion”.
   All these were printed in a 4to. Vol. Rouen, 1608.
4. “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.
5. “Britannomachia Ministorum in plerisque et fidei fundamentu a Fidei Articulis dissidentium”. 4to. Douay, pp. 355.
6. “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.

Born: 15 May 1603, Dublin City, County Dublin
Entered: 01 December 1626, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1634, Naples, Italy
Final Vows: 1644
Died: 25 January 1676, Dublin City, County Dublin

Superior of Irish Mission 25 December 1675-25 January 1676

Had studied Rhetoric and 2 years Philosophy, Bachelor of Philosophy
1633 At College of Naples Studying Theology and teaching Humanities.
1635 Comes to Rome as Rector of Irish College 31 May 1635
1636 Rector of Irish College, Rome
1639 Came to Mission in 1639 (1650 Catalogue)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Studied two years Philosophy and four Theology in the Society. Knew English, Italian and Latin, and taught Humanities for many years (HIB Catalogue 1650 - ARSI)
1636 or 1639 Came to Ireland
Had been a Professor of Humanities and Rhetoric for many years.
At the time of the Visitation of the Irish Mission by Mercure Verdier he was living in Limerick (1649). He was in delicate health then and was teaching.
1652-1656 Kept a School in a vast bog, and in imitation of their master, the boys practised great austerities.
1666 Chaplain to a nobleman living sixteen miles from Dublin. He had been thirty years on the Mission (HIB CAT 1666 - ARSI)
He is named in a short account of the Irish Mission and Catholics in Ireland 1652-1656 by Thomas Quin, Superior of the Irish Mission : “Father Ford has erected a small dwelling in the midst of an extensive marsh, where the ground was rather firmer. Here the youths and children of the neighbourhood assemble to receive their education, and to be trained in the principles of faith and virtue” (cf Oliver, Stonyhurst MSS)

◆ Fr Francis Finegan SJ :
Had graduated in Philosophy at Douai before Ent 02 December 1626 Rome
After First Vows he taught Humanities at Soria and then studied Theology at Naples where he was Ordained 1634.
1635-1637 Rector of Irish College Rome 02 December 1635
1637-1642 Sent to Ireland and to Dublin he taught Latin until he was expelled by the Puritans in 1642. He managed to arrive in Limerick where he was known to be teaching 1649. After the fall of Limerick he headed back to the Dublin region where he ran a hedge school.
1655 He changed from teaching to Missionary work and was based in the house of a nobleman some thirty miles from Dublin
1675 Appointed Superior of the Irish Mission 10/08/1675. He began this Office on 25 December 1675 but died a month later 25 January 1676

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962
James Ford (1675-1676)

James Ford was born at Dublin on 15th May, 1603. After taking out his degree of Bachelor of Philosophy at Douay, he went to Rome, and entered the Novitiate of Sant' Andrea on 2nd December, 1626. After teaching humanities at Sora for two years, and studying theology for four at Naples, he was appointed Rector of the Irish College in Rome on 2nd December, 1635, and held that office till the end of February, 1637, when he set out for Ireland, and took up the work of teaching Latin at Dublin. In 1642 he was expelled from the city, but continued his teaching in other places. He made his solemn profession of four vows in September, 1644. In 1649 he was teaching in Limerick. On the fall of that city he returned to the vicinity of Dublin, where he carried on the instruction of youth in a remote spot surrounded by bogs (1652-62). He was appointed Superior of the Mission on 10th August, 1675, and entered upon office on the Christmas day following, but he only survived his appointment a month, and died at Dublin on 25th January, 1676.

◆ James B Stephenson SJ Menologies 1973
Father James Ford SJ 1603-1676
Fr James Ford was famous as a teacher of the classics. He was a Dublin man, born in 1603.

Having been Rector of the Irish College in Rome from 1635-1637 he returned to Ireland, where he taught Rhetoric in Dublin, Limerick and other places.

During the Cromwellian persecution, he conducted a school on a patch of firm ground in the middle of a bog. Here the youth and children of the neighbourhood assembled to receive their education and to be trained in the principles of Faith and virtues. It is disputed exactly where this bog was, some saying it was the Bog of Allen, which does not seem likely as it was far removed from Dublin. Others held that it was situated outside Limerick city, at a place known nowadays, as Crecora.

Fr Ford was appointed Superior of the Mission in 1675, but he died on January 25th of the following year, 1676.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
FORD, JAMES. This Professed Father, a native of Dublin, was living at Limerick, when Pere Verdier made his Visitation. He is then reported to be about 40 years old, but in delicate health, and employed in teaching Rhetoric, and also “bonus et doctus”. The next time that I meet him, is in a short statement of the condition ot the Catholics in Ireland, between the years 1652 and 1656, written by F. Thomas Quin, then Superior of the Irish Mission, “F. James Ford, has erected a small dwelling in the midst of an extensive marsh, where the ground was rather firmer. Here the youths and children of the neighbourhood assemble to receive their education, and to be trained in the principles of faith and virtue”.

Born: 23 July 1852, Dublin City, County Dublin
Entered: 31 October 1869, Milltown Park, Dublin
Ordained: 1886
Final Vows: 03 February 1890, St Francis Xavier, Gardiner Street, Dublin
Died: 03 January 1918, Ms Quinn’s Hospital, Mounty Square, Dublin

Part of the St Francis Xavier's, Upper Gardiner Street, Dublin community at the time of death

by 1872 at Roehampton London (ANG) Studying
by 1873 at St Beuno’s Wales (ANG) studying
by 1876 at Stonyhurst England (ANG) studying
by 1884 at St Beuno’s Wales (ANG) studying
by 1891 at Borgo Santo Spirito Rome, Italy - Firenze (ROM) Subst Secretary

◆ HIB Menologies SJ :
Early education was at Belvedere.

After his Noviceship he made studies at Stonyhurst, and then spent a period of Regency teaching in Galway and Tullabeg.
He was then sent to St Beuno’s for Theology.
After Ordination he came back to Ireland and was sent to Limerick and Milltown.
He was then sent to Rome as an Assistant Secretary to the General Anton Anderley until his death in 1892. He was at the General Curia in Fiesole, as the Jesuits had been expelled from Rome. Returning to Ireland, he joined the Mission Staff, eventually taking charge of this group.
1905 He was sent to Gardiner St where he worked until a few days before his last illness. He was the Director of the Immaculate Conception Sodality along with other Church duties. He managed to find time to devote himself to the “Vigilance Committee” (set up by the Dominicans to prevent the spread of bad and unsavoury literature) and his work was felt across the city. He also took a keen interest in the CYMS in Nth Frederick St, and was an active President there for over seven years. He also succeeded James Walshe as Manager of the Penny Dinners. he organised a “Coal Fund” and was an ardent Temperance advocate. He was generally a ready speaker with a great sense of humour.
He died at Ms Quinn’s Hospital after a very short illness, 03 January 1918. he had been doing “Extraordinary Confessor” work and he caught a cold which developed into pneumonia.

Letter from Cardinal Michael Logue to Mother Josephine, James Fottrell’s sister :
“My dear Mother Josephine, I was deeply grieved to see by the papers the death of your saintly brother, Father Fottrell. I most sincerely sympathise with you and your sister, Mother Bernardine, in your sad bereavement.
Tough you and Mother Bernardine will feel the loss of poor Father Fottrell most of all, everyone who knew him will feel his death as a personal loss. He will be sadly missed by the whole country, for there is no good work which could contribute to God’s glory and the welfare of the people, spiritual and temporal, into which he was not prepared to throw himself with earnestness and success. Indeed his whole life was consecrated to every good work which came his way. I am sure he has now received the reward of that life, entirely devoted to God’s work. By his zeal and unswerving labours, he has laid up for himself a great store of merit and now possesses, through God’s goodness, a crown corresponding to his merit. This must be the chief consolation to you, your sister and all who grieve his death.
Wishing you and Mother Bernardine every blessing............. Michael Cardinal Logue”.

◆ James B Stephenson SJ Menologies 1973

Father James Fottrell 1852-1918
Fr James Fottrell was born in Dublin on 23rd July 1852, was education at Belvedere College.

Entering the Society at Milltown Park in 1869, he did his philosophy at Stonyhurst, and Theology at St Beuno’s, North Wales. On his return to Ireland he was attached forst to Limerick, then to Milltown. For some years he occupied the post of Assistant Secretary to Fr General Anderledy, and Fiesole, Italy.

Then he joined the Mission Staff, on which he did very useful work, eventually becoming its head. In 1905 he took up residence at Gardiner Street, and he worked there up to a few days before his death in 1918. He was kept busy as Director of the Immaculate Conception Sodality, however he found time for some other apostolic activities. He took an active part in the Vigilance Committee, and the effect of his work was felt in the city. He also took a keen interest in the CYMS North Frederick Street, of which he was an active President for over seven years. He succeeded Fr James Walshe as Director of the Penny Dinners, ad he was a pioneer in organising a Coal Fund. A keen advocate of temperance, he was a man of varied attainments, and a ready speaker with a great sense of humour.

While acting as extraordinary confessor, he caught a cold which developed into pneumonia, and he died resigned and happy at Ms Quinn’s Hospital, Mountjoy Square on January 3rd 1918.

◆ The Belvederian, Dublin, 1918

Obituary

Father James Fottrell SJ

The news of Fr Fottrell's death was keceived with widespread regret in the city. It occurred on the 4th January, after a very brief illness. He was bom in 1852 in Dublin and was ordained priest in 1886. After some years spent as Assistant Secretary of V Rev Father General at Fiesole, Italy, and on the Mission staff in Ireland he was attached to St Francis Xavier's, Gardiner St, where he was Superior and where he worked hard until his last illness. He was Spiritual Director of the Sodality of the Immaculate Conception, and Moderator of the Apostleship of Prayer. He was also an active member of the Vigilance Committee, and President of the CYMS, Nth Frederick St.

He organised a coal fund for the deserving poor. He succeeded the late Father James Walshe as manager of the Penny Dinners. He was also an ardent Temperance advocate. A man of varied attainments, a ready speaker, with a great sense of hum our, he made many friends. RIP (Freeman’s Journal)

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

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

Father James Fottrell (1852-1918)

A native of Dublin, entered the Society in 1869, and was ordained in 1886. He spent three years of his regency at the Crescent, 1880-1883 and returned as prefect of Studies in 1887-1888. He was again a member of the community in 1893-95 and 1903-05 when he was now on the mission staff. He was appointed superior in Gardiner St in 1905 and continued as a member of that community until his death.

Born: 14 October 1813, Dublin City, County Dublin
Entered: 13 September 1843, Drongen, Belgium (BELG)
Ordained: - pre Entry
Final Vows: 02 February 1860
Died: 31 March 1898, Milltown Park, Dublin

Younger brother of Myles Gaffney - RIP 1861
Grand-nephew of John Austin - RIP 1784

by 1847 in St Paul’s Malta

◆ HIB Menologies SJ :
Younger brother of Myles Gaffney - RIP 1861. He had been Dean at Maynooth, and he resigned that position in order to spend the last years of his life in the Order his older brother had chosen long before him. Their Grand-uncle was the celebrated John Austin, a remarkable Jesuit in Dublin towards the middle of the eighteenth Century.

He did his first Ecclesiastical studies at the Little Seminary of Beauvais, France. From there he went to the Irish College in Rome, and was there in the days when Cardinal Cullen was President, and they had a good friendship. He gained three Doctorates at the Irish College, Philosophy, Laws and Divinity. After Ordination he returned to the Dublin Diocese and was appointed a Curate at Athy, and then Booterstown. And then just before his thirtieth birthday, he Entered the Society 13 September 1843.

By 1847 he had been sent to the Malta station, and he remained there for some time.
After that he was sent to Gardiner St, and spent close on forty years there, and was noted as one of the most active and zealous members of the Society in Ireland. He was mostly identified by Mission work, but he was also devoted to poor schools, particularly for the Catholic youth, who were under intense pressure of proselytism, He was seen as a man who brought salvation to these people. He established a ‘ragged’ school in Rutland St in close proximity to one of the proselytisers schools. He was so successful in attracting students that he had to seek larger premises, building a school on the site which became the St Francis Xavier School on Drumcondra Road. These schools were popularly known as “Father Gaffney’s Schools”.
1884 Failing health meant he had to abandon some of the active work and retire to Milltown. he remained there until his death 31 March 1898.
He was a man of marked ability. He was a profound Theologian and Philosopher, as well as an exceptional linguist, especially in Italian and French. During his years at Gardiner St, he was well known in Dublin, and admired and esteemed by all who knew him.
When he was moved to Milltown, there was a demonstration to keep him at Gardiner St. Later, the illness which caused his retirement became more severe, and his last days were ones of great suffering which he bore with resignation and fortitude. He died aged almost 85, and had spent fifty-five years in the Society. His funeral was held at Gardiner St and there was a large attendance of the clergy in the choir, and the laity filled the Church. Dr Leonard, Bishop of Cape Town presided.

◆ James B Stephenson SJ Menologies 1973

Father John Gaffney 1813-1898
The name of Fr Gaffney was a familiar one in the mouths of Catholics in Dublin in the ‘80s, and his memory will linger long as that of one who “rose in dark and evil days” to fight the battle of the Christian faith against unscrupulous opponents.

Born in Dublin on October 14th 1813, he was educated for the Church in the Petit Seminaire of Beauvais, France. After seven or eight years, he entered the Irish College Rome, in the days of Cardinal Cullen. He got a Doctorate in Philosophy, Theology and Canon Law.

On his return to the Dublin diocese, he was a curate first at Athy and then at Booterstown, but before his 30th birthday in 1843, he entered the Society of Jesus.

He worked for a time in Malta, but the greatest part of his life – 40 years – was spent in Gardiner Street. His main work was to fight against the proselytisers. With this object in view, he opened a school for poor children in Rutland Street, near a centre for souperism. So well did he succeed in his venture that he had to transfer to more extensive premises in Dorset Street, the site of the present day St Francis Xavier’s School. His efforts for the education of Dublin’s poor will cause no surprise when we recall that he was a grand-nephew of Fr John Austin SJ, who had done so much himself in this same cause at the end of the previous century.

Fr Gaffney died at Milltown Park on March 31st 1896. His elder brother, Dr Miles Gaffney had been Senior Dean at Maynooth College and had become a Jesuit in his last years, and predeceased John in 1861.

Born: 1590, Dublin City, County Dublin
Entered: 17 May 1609, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: c 1617
Died: 12 March 1617, Dublin City, County Dublin

1613 Studying at Douai
1617 Catalogue In Ireland

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1617 In Ireland

◆ Fr Francis Finegan SJ :
Had previously studied at Douai before Ent 17 May 1609 Rome
There is no record of his scholastic life after Novitiate, but he is noted as being a priest by 1617 in Ireland.

Born: 1575/7, Cork City, County Cork
Entered: 10 November 1604, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1609, Rome Italy
Died: 22 December 1643, Cork Residence, Cork City, County Cork

RIP 1634 or 1643 (if he appears in Verdier’s Report it is more likely 1643?)

Educated at Irish College Douai
1617 Catalogue Living in Ireland
1621 Catalogue On the Mission. Strong and fitted for more practical than speculative subjects. Not circumspect in conversations. An assiduous operarius
1622 in West Munster
1626 In Ireland

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
He was a merchant in early life; A devoted and daring Missioner for thirty years.
He had extraordinary adventures in Ulster, the Scottish Isles and Highlands, and the Isle of Man;
He converted hundreds to the orthodox faith; He was idolised in Cork; He was a man of singular mortification and piety; Miraculous things are told of him
(cf Foley’s Collectanea)
He left Ireland for Rome with a letter of introduction from Christopher Holywood. 30 June 1604, and a request that he might be sent to the Noviciate at St Andrea, Rome, and might make his Theology at the Roman College.
1617 In Ireland (Irish Ecclesiastical Record August 1874). After his studies and Ordination he came to Ireland, and visited Scotland and the Hebrides and Orkney Islands three times, in the disguise of a merchant, gaining many souls for Christ. he was a daring ad devoted Missioner for thirty years.
He is named in a letter of Father Lawndry (Holiwood) 04/11/1611 (IER April 1874) being then a companion of Robert Nugent, both of whom were assiduous in labour.
We also find him named in the Verdier Report to General Nickel on the Irish Mission 1641-1650, with an account of his virtues and labours.
His death was occasioned by need and want (cf Oliver, Stonyhurst MSS)

◆ Fr Francis Finegan SJ :
Initially had a career of a merchant, but let that go for Priesthood
Studied at Douai from 1601, but returned to Ireland with Christopher Holywood after his release from prison in 1603. Holywood then sent him to the Novitiate in Rome Ent 10 November 1604 St Andrea, Rome
After First Vows he continued his studies at the Roman College, and was Ordained there in 1609
1609 Sent to Ireland and worked mainly in West Munster, but occasionally went to Ulster, as well as visiting Scotland three times and the Isle of Man In later years he was sought by authorities for having reconciled a Protestant woman with the Church, and so he had to leave Cork. For a while he worked on Clear Island, but when he became ill he returned to the Cork Residence where he died 22 December 1634

◆ James B Stephenson SJ Menologies 1973
Father David Galwey 1579-1643
Fr David Galwey was a merchant in his early life, and well used to the sea. This was of great advantage to him in his later life as a priest. Born in Cork in 1579, he became a Jesuit in 1604. He laboured in Cork City for 30 years, where he was idolised by the people, and after his death on December 22nd 1643, miraculous events were connected with his name.

His most noteworthy exploit was his mission to the Hebrides in 1619. A fluent speaker of Irish, he was at home with the Scots. He visited none of the islands, Islay, Oronsay, Colonsay, Gigha, Kintire, Jura, Arran, Sanday and Torsa. He visited these islands on three separate occasions. While there he went about disguised as a merchant. The Protestants hated him so much that they sent his likeness about in oder to secure his arrest. On wonder what is meant by the word “likeness”. Was it some kind of picture or drawing or a mere verbal description? Be that as it may, his life was hazardous in the extreme. For five months he never changed his garments, though often exposed to wind and rain. He had the consolation of converting many people on the islands, and of saying Mass for Catholics who had never seen the Holy Sacrifice offered up. This mission to the Hebrides was financed by Daniel Arthur, a merchant of Limerick, and fostered by the Irish Jesuits for a hundred years afterwards. A Fr Kelly was there some years after Fr Galwey, and a Fr O’Meara from Drogheda reconciled 200 Scots to the Church in 1712. It is a remarkable fact and a proud memory for the Irish Province, that in the midst of the struggles and dangers of the Penal Times, we still had men and interest for the foreign missions.

Fr David Galwey died himself of a cancer in Cork on December 22nd 1643.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
GALWEY, DAVID. In a letter of F. Holiwood, written from Ireland, 30th of June, 1604, he begins by saying, “I send as the bearer of this, Mr David Galwey, an Alumnus of our Society. I wish you to send him to St. Andrew’s house of probation, and to go through his Theological studies in the Roman College. He has been with me for the last year, and in our opinion is fit for the Society, and specially adapted for this Mission, because he is well acquainted with the Irish as well as the English language. The life of a merchant which he followed before, makes him in the transaction of business more cautious and expeditious”. In due time F. Galwey returned to his native country, and multiplied himself in the cause of the Missions. Ireland did not present a field sufficiently extensive for his zeal and charity. For thrice, in the disguise of a merchant, he visited Scotland, the Hebrides, and the Orkney Islands, and gained many souls to God. Severe to himself and dead to the world, he labored and lived but to promote the greater honour and glory of his God. This Apostolical Father died ar Cork, of a cancer, on the 22nd of December, 1643.

Born: 1558, Wexford Town, County Wexford
Entered: 23 April 1580, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1589, Vienna, Austria
Final: Vows: 02 February 1597
Died: 02 February 1614, County Wexford

1584 Was in Jesuit Seminary in Rome 26 March 1584, as Prefect of the Dormitory. Has studied Humanities and Philosophy
1586 Was sent to Germany
1587 Was at Vienna since 25 December 1586. Has studied Philosophy and theology 3 years each. Talent for preaching
1590-1600 At Vienna College teaching. Very erudite in Philosophy and Theology
1603-1606 At Graz College teaching Philosophy and Ethics, Spiritual Director and Confessor.
There is a note probably by Fr Aquaviva lamenting that fit for the Mission cannot be admitted

◆ Fr Edmund Hogan SJ “Catalogica Chronolgica” :
He was a learned man; In Vienna AD 1593; He was the twenty-second professed in order of antiquity at the Provincial Congregation at Olmütz (Olomouc) in 1597 - and sixteenth in 1603;
In Wexford AD 1609 and 1611; Of great zeal and mortification. (cf Foley’s Collectanea)

◆ Fr Francis Finegan SJ :
Had already begun his studies before Ent 23 April 1580 Rome
1582-1586 After First Vows he was sent on Regency as a Prefect at the Roman College.
1586-1589 He was sent to Austria for Theology, and was Ordained at Vienna 1589
1589-1609 He held a Chair of Philosophy and also Controversial Theology at Vienna and in 1603 was sent to teach at Graz and where he was the Dean of Philosophy.
1609 Sent to Ireland. This was very much against the wishes of the Austrian Provincial who highly valued not only his teaching, but also his skill as a Spiritual Director for the Scholastics. The General decided the needs in Ireland were more pressing, and so he set out on a long journey, seeing him arrive at the Dublin Residence in 1610. he was ill equipped for Missionary work, as he had no knowledge of Irish. He worked in the town of Wexford for a while, but left there to go to the countryside in Co Wexford among English speakers. He died there 02 February 1614.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
GEROT, JOHN. His Superior F. Holiwood, soon after his return to Ireland, applied that F. Gerot might be sent over to him, as his services could be use fully employed at Wexford.

Born: 25 January 1928, Dublin City, County Dublin
Entered: 07 September 1946, St Mary's, Emo, County Laois
Ordained: 31 July 1959, Milltown Park, Dublin
Final Vows: 17 June 1976, Loyola House, Eglinton Road, Dublin
Died: 17 November 2019, Cherryfield Lodge, Dublin

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

by 1994 at Rome Italy (ROM) Assistant to General Treasurer

◆ Jesuits in Ireland : https://www.jesuit.ie/news/john-guiney-sj-a-man-of-unfailing-courtesy/

John Guiney SJ – a man of ‘unfailing courtesy’
Fr John Guiney SJ died peacefully at Cherryfield Lodge, Milltown Park, Dublin 6, on Sunday 17 November 2019. His funeral Mass took place at Gonzaga College Chapel on Wednesday 20 November followed by burial in Glasnevin Cemetery.
Fr Guiney was born in Dublin on 25 January 1928. He attended Belvedere College SJ and entered the Society of Jesus at St Mary’s, Emo, County Laois, in 1946. His Jesuit training included studying Arts in UCD, philosophy in Tullabeg, regency in Mungret College SJ and theology in Milltown Park before being ordained in 1959.
He discovered his metier early in life. His brilliant head for figures and his shrewd judgement made him a ‘natural’ for financial matters. This led to a thirty-one years posting as Revisor, and later Irish Province Treasurer, followed by a six years stint on the Roman Curia’s Financial team.
In his later years, he served as Minister in Milltown Park and was Financial Director in Cherryfield Lodge. He prayed for the Church and the Society at Cherryfield Lodge before passing away aged 91 years.
Fr Guiney is predeceased by his brothers Tom and Eddie and his sister-in-law Sheila. He is fondly remembered by his nephews Edward and Michael, niece Carina and their partners, Aoife, Carrie and Darren, grandnephew Senan and grandnieces Beth and Ruby, and his Jesuit Community in Milltown Park.
Bill Toner SJ, current Irish Province Treasurer, gave the homily at the funeral Mass (Click here to read full homily).
Fr Toner began by thanking God for the life and work of Fr Guiney, to pray for his happy repose, and to offer condolences to his relatives, especially Edward, Michael and Carina, and their families.
Fr Toner referred to John as a “very shrewd investor” but noted that his business acumen did not interfere with his ability to relate to others. “John himself was a man who took great care to preserve good relationships with everyone he came into contact with in the course of a day’s work. This included in the first place his fellow Jesuits, and lay colleagues, but also bank officials, investment managers, estate agents, insurance brokers, solicitors and so on.”
Remarking that when he himself left the Jesuit Centre for Faith and Justice to become Province Treasurer he turned from a socialist to a capitalist overnight he went on to joke, “I never saw it written down anywhere, but I am sometimes told that Jesuits at large are supposed to pray for their Province Treasurers, that is, for their eternal salvation, not for their investing skills”.
He continued in humorous vein recalling that John often said to him that “I never fell out with anybody about money. On hearing this one Jesuit said to me, well, he didn’t fall out with anyone over money because everyone was afraid to ask him for money.”
According to Bill, John is remembered with great fondness by older Jesuits who encountered him when he worked in the finance office in the Head House, or Curia, in Rome. He brought a “joie de vivre” to the community life there through “introducing novel practices such as Friday night films and golf outings, and evening excursions to enjoy gelato”.
In his concluding remarks, Fr Toner said: “John could have done many different things in his Jesuit life. He was extremely well-read and was very good at languages... But I think that John recognised that his work enabled many other Jesuits to work, to keep close to God, to stay healthy, and to grow old gracefully... May he rest in the Lord’s peace.”
Ar Dheis Dé go raibh a anam dilís.

Early Education at Belvedere College SJ

1948-1950 Rathfarnham - Studying Arts at UCD
1950-1953 Tullabeg - Studying Philosophy
1953-1956 Mungret College SJ - Regency : Teacher
1956-1960 Milltown Park - Studying Theology
1960-1961 Rathfarnham - Tertianship
1961-1962 Milltown Park - Treasurer; Sub-Minister; in charge of New Building Construction
1962-1993 Loyola House - Revisor of Temporal Administration of Houses; Revisor of Province Funds
1966 Minister; Assistant Provincial Treasurer
1974 Superior; Province Treasurer; Revisor of Temporal Administration of Houses
1988 Sabbatical - (Sep 88 to Jan 89 & Sep 89 to Dec 89)
1993-1999 Borgo Santo Spirito, Rome, Italy - Assistant to General Treasurer; Revisor of Temporal Administration of Roman Curia
1999-2019 Milltown Park - Minister
2000 Cherryfield Lodge Consultant
2002 Vice-Rector; Treasurer; Financial Director in Cherryfield Lodge
2004 Treasurer; Financial Director in Cherryfield Lodge
2018 Prays for the Church and the Society at Cherryfield Lodge

Born: 11 April 1796, Cork City, County Cork
Entered: 07 September 1814, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: 28 September 1828, Fribourg, Switzerland
Final Vows: 02 February 1833
Died: 01 September 1882, St Francis Xavier's, Upper Gardiner Street, Dublin

in Clongowes 1817
in Friburg Switzerland 1826
by 1840 Vice Provincial

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Son of James Haly and Elizabeth née Flyn
Educated at Stonyhurst, where according to Hon R More O’Ferrall, a contemporary, he was the most talented and most popular in a class of thirty-six boys.
1829 Sent to Ireland, and brought with him a letter from the Bishop of Geneva, in which he is said to be “pietate, doctrina, aliisque virtuum meritis maxime commendabilis”.
1839-1857 Consultor of the Vice-Province
1839 Appointed Rector of Clongowes 19 May 1839
1840 Appointed Rector of the College and Residence of Dublin, 15 October 1840.
1844 Sent to Rome as Procurator of the Irish Province
1851-1857 Appointed Rector of the College and Residence of Dublin
1857-1879 Superior of the Missionary Staff
1859-1864 Superior of the Galway Residence.
“Almost every Bishop and Priest in Ireland, and many outside Ireland, with thousands of Irish Catholics at home ad in exile, will receive, like tidings of the loss of a personal friend, the announcement of the death of Father Haly..........The most of his life was devoted to Apostolic toils in almost every Parish in Ireland, either by himself or as Head of a band of Missionaries. Though the hoary head and bent frame of age distinguished Father Haly a great many years ago, his vigorous constitution enabled him to continue the works of the pulpit and the confessional till his years had fully numbered four score. His brethren in the sacred ministry will remember at the Altar this most venerable Priest and most amiable saint” (The Freeman’s Journal, 02 September 1882)
He certainly was most amiable and friendly at all times and to every one - “mitis et humilis corde”.

◆ HIB Menologies SJ :
The following story is told of Robert Haly by Joseph Dalton :
“During a Mission in Waterford in 1849, some of the ‘salters’ in the bacon store had no chance of getting to the ‘Holy Fathers’. They were kept busy all day and the crowds were too great at night. A group of them hit on the following plan to get to Confession : Father Haly was going home to the Parish Priest’s house, Annhill, after a hard day’s work. It was, I suppose, about 11pm. His road lay through a street in which a number of “salters’ lived. His attention was attracted by a strong light from one of the houses in front of him. On reaching the house, he found two men at the door. They accosted him very respectfully, apologised for delaying him, but asked him to walk in, as they had something to say to him. As soon as he entered, one locked the door, and the other told him plainly that they were poor ‘salters’ (about a dozen men in the room) who had no chance of getting the benefit of the Mission, unless ‘His reverence would forgive them for kidnapping him, and then sit down and hear their Confessions’. “And, your Reverence, we won’t let you out until you hear everyone of us’. Father Haly commenced at once and finished them all off. They went to their duty the next morning.”
Note from Edmund Cogan Entry :
There is an interesting letter of his in the Irish Archives, written from Palermo to Master Robert Haly (afterwards Father), then a boy at Hodder, Stonyhurst

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Haly, James
by David Murphy and Patrick Long

Robert Haly (1796–1882), Jesuit priest, rector of Clongowes Wood College, and missioner, was born 11 April 1796 in Cork city and baptised at SS Peter and Paul's, Cork, on 16 April. Educated at Stonyhurst, he entered the Society of Jesus on 7 September 1814 at Hodder, where he spent his noviciate, being professed of his first vows in 1816. He studied and also taught at Clongowes Wood College (established in 1814 as an Irish counterpart to Stonyhurst), before travelling (1825) to Fribourg, Switzerland, to study theology. Ordained on 29 September 1828, he undertook mission work in Geneva before returning in September 1829 to Ireland, where he joined the Jesuit community in Hardwicke St., Dublin.

Professed of his final vows in February 1833, he undertook his first parish mission in Ireland at Celbridge, and soon established a reputation as a preacher of some eloquence. In 1830 he was appointed as minister of his community while still working as a missioner, and in 1836 was appointed rector of Clongowes Wood College, Co. Kildare. Returning to Dublin in 1841, he worked as rector of the college and community in Dublin, before being appointed as procurator of the Irish province in Rome. A second term as rector at Clongowes began in 1842, a position he held until 1850. He served as the superior of St Francis Xavier's church, Dublin (1851–6), before moving to Galway as superior of the Jesuit community there in 1859. Alongside this appointment as superior in Galway (1859–65), he also served as superior of the newly established province mission staff (1859–76), restarting his career as a parish missioner.

During the next seventeen years he toured the parishes of Ireland and also travelled to England, where he supervised parish missions. By the end of his missionary career he had preached in almost every parish in Ireland and enjoyed a great public following. On one occasion in 1849, while he was engaged in mission work in Waterford city, a group of bacon factory workers kidnapped him. They could not attend his meetings due to their long work hours, and after he had preached a sermon and confessed the workers, he was released unhurt. In July 1857 he was appointed vicar general of the diocese of Killaloe. He was also involved in the erection of commemorative mission crosses in the parishes he visited, over fifty of these being erected during his term as mission superior.

In 1877 he suffered a severe stroke and, moving to the Gardiner St. community in Dublin, confined himself to light duties for the rest of his life. He died in Gardiner St. on 1 September 1882 and was buried in the Jesuit plot in Glasnevin cemetery. He has left a substantial collection of papers in the Jesuit archives in Dublin, giving details of his missionary work and parish life in Ireland in the nineteenth century. Kevin A. Laheen, SJ, published a study of this collection in Collectanea Hibernica (1997–2000).

Times, Cork Examiner, 7 Jan. 1850; Freeman's Journal, 2 Sept. 1882; ‘Memorials of the Irish Province, SJ’, Cork Hist. Soc. Jn., i, no. 3 (June 1900), 163–4; Cork Hist. Soc. Jn., viii (1902), 95–6; Henry Browne, ‘Father Haly’, John Healy (ed.), A roll of honour (1905), 247–94; Peadar McCann, ‘Charity-schooling in Cork city in the late 18th & early 19th centuries’, Cork Hist. Soc. Jn., lxxxvi (1981), 33, 109–15; lxxvii (1982), 51–7; Hugh Fenning, ‘Cork imprints of catholic historical interest 1723–1804’, Cork Hist. Soc. Jn., c (1995), 129–48; ci (1996), 115–42; Kevin A. Laheen, SJ, ‘Jesuit parish mission memoirs, 1863–76’, Collect. Hib., xxxix–xl (1997–8), 272–311; xli (1999), 153–223; xlii (2000), 120–80; Tim Cadogan and Jeremiah Falvey, A biographical dictionary of Cork (2006); WorldCat online database (www.worldcat.org) (accessed Nov. 2007); information from Fr Fergus O'Donoghue, SJ, Jesuit Archives, Dublin; John Paul II Library, NUI, Maynooth, information from Andrew Sliney; Russell Library, Maynooth, information from Penelope Woods; information from Christopher Woods

◆ James B Stephenson SJ Menologies 1973

Father Robert Haly SJ 1796-1882
Fr Robert Haly was our most renowned and universally loved missioner of the early days.

He was born in Cork on April 11th 1796, and entered the Society on its Restoration in 1814. He held many administrative posts, Rector of Clongowes in 1839, Procurator in Rome in 1844, Superior of the Mission Staff 1857-1879, Superior of Galway 1859-1864. But it is on his work as a Missioner that his fame rests.

During one of his Missions in Waterford in 1849, some of the “salters” from the bacon stores had no chance of getting to the “Holy Fathers”. They were kept busy all day and the crowds were too big at night. A party of them hit on the following plan to get confession. Father Haly was going home to the Parish Priest’s house, Anhill, after a hard day’s work at about 11 o’clock. His road lay through a street in which a number of the salters lived. His attention was drawn by a strong light coming from one of the houses in front of him. On reaching the house he found two men at the door. They greeted him respectfully, apologised for delaying him, but asked him to step in as they had something to say to him. As soon as he entered one man locked the door, and the other man explained that they were poor salters (about a dozen) who had no chance of doing the Mission, unless
“His Reverence would forgive them kidnapping him and then hear their confessions. And Your Reverence, we won’t let you out until you hear every one of us”.
Father Haly, though tired, was touched by their simplicity and faith, and he gladly heard them all.

He died in the residence at Gardiner Street on September 1st 1882, at the age of 86.

Born: 24 August 1590, County Meath
Entered: 14 November 1609, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: c 1614, Rome, Italy
Final Vows: 1625
Died: 15 August 1649, Wexford Town, County Wexfordd

Has studied Philosophy and Theology at Rome
1611 In Roman College
1616 Catalogue At College of Ascoli Piceno (ROM) Talent good - ability for Missions above average. Taught Humanities
1619 Not in Catalogue
1621 Catalogue On the Mission 4 years. Strong, good talent and judgement, not so prudent. Is beginning to preach and this gives satisfaction.
1622 Catalogue Is in Leinster
1636 Catalogue Good in all, choleric, a preacher
1639 at Tournai (Tertianship?)
1642 At Mons College

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
He was Professor of Rhetoric and a man of ability; A great Preacher in Wexford;
Born in Drogheda according to one account
1617 Came to Ireland and attached to Dublin or Meath Residence (cf Foley’s "Collectanea")

◆ Fr Francis Finegan SJ :
Had already studied at Douai before Ent 14 November 1609 Rome
After First Vows he resumed studies at the Roman College and was Ordained c 1614
Sent to teach at Ascoli he was then sent to Ireland 1616/7. Henry Fitzsimon had proposed that he should be appointed Procurator of Irish affairs in Rome, but the General was unwilling due to his short number of years in the Society.
1616/7 Sent to Ireland and to Dublin Residence. He taught Humanities at Back Lane.
1630 Fr General ordered the Mission Superior to admit Fr Hamlin to Final Vows, but in 1639 he was still a “scholastic”. It is likely that he met with the disapproval of the Anglo-Irish Consultors of the Provincial.
1639 Sent to Belgium with no reference to the General, who demanded an explanation. There was correspondence between the General and the Mission Superior for a time.
1644 Fr General ordered that Fr Hamlin be sent back to Ireland. He was sent to teach at the Wexford school.
1649 Verdure’s Visitation reported that he was a good teacher but that “he spoke out rather too freely in favour of the Nuncio, so that the Supreme Council was for putting him in prison”. He died in Wexford 15 August 1649

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
HAMLIN, BARTHOLOMEW, was a Sexagenarian at Wexford, in 1649, but in full vigour, teaching Rhetoric with great spirit, and meriting the reputation of an excellent and fearless preacher.

Born: 24 May 1884, William Street, Limerick City, County Limerick
Entered: 07 September 1900, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1915, Milltown Park, Dublin
Final Vows: 02 February 1918, St Mary’s, Ore Place, Hastings, Sussex, England
Died: 18 July 1947, Curia Generalizia Compagnia di Gesù, Borgo Santo Spirito, Rome, Italy

Educated at Crescent College SJ

Father General's English Assistant - 1946

by 1904 at Kasteel Gemert, Netherlands (TOLO) studying
Came to Australia for Regency 1906
by 1913 at Innsbruck, Austria (ASR-HUN) studying
by 1918 at Hastings, Sussex, England (LUGD) studying
by 1947 at Rome, Italy (ROM) English Assistant

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
]ohn Hannon entered the Society as a highly talented sixteen year old, and after novitiate and one year juniorate, studied philosophy at Gemert in 1903. At the end of 1906 he was sent to Australia, and spent part of 1906 and 1907 teaching at St Aloysius' College. For the remainder of 1907 until 1912 he taught at Riverview, and in a reflection of his ability he was senior rowing master, 1911-12.
He returned to Milltown Park for theology and after ordination and tertianship he took final vows at the start of 1918 and began teaching theology, which was his basic life's work. He was rector of the theologate at Milltown Park, and in the late 1930s was apostolic visitor for the Irish Christian Brothers throughout the world. He became the English assistant in Rome and he died in office in 1947.

◆ Fr Francis Finegan : Admissions 1859-1948 - English Assistant 23 September 1946

◆ Irish Province News

Irish Province News 21st Year No 4 1946
Milltown Park :
On hearing of Fr. Hannon's appointment as Assistant, Fr. Rector sent a telegram of congratulation on behalf of Milltown Park. Fr, Hannon has been stationed here for a great many years. He was Professor of Philosophy and Theology and was Rector from 1924 to 1930.

Sacred Heart, Crescent, Limerick :
Fr. Rector sent a telegram of congratulation to Fr. Hannon, a past pupil of the Crescent College, on his appointment as Assistant.
Irish Province News 22nd Year No 3 1947

GENERAL :
The sudden death of V. Rev. Fr. John J. Hannon, Assistant, on the morning of July 18th as a result of a cerebral hemorrhage came as a great shock to the Province, R.I.P. An account of his career appears below. Fr. Provincial sent immediately a message of sympathy to his Paternity in the name of the Irish Province. .
In his telegram announcing Fr. Hannon's death, Fr. General re called to Rome Fr. Van den Brempt, the Substitute Secretary for the English Assistancy, who came to Dublin on July 14th to perfect his English, and went on the Juniors' Villa at Balbriggan the following day. Fr. Van den Brempt left Dunlaoghaire for Holyhead on the night of Sunday, July 20th.

Obituary :
Fr. John Hannon (1884-1900-1947)
Fr. John J. Hannon, English Assistant, died suddenly in Rome, in the early hours of 18th July, as a result of an attack of cerebral hemorrhage. He failed to appear for his Mass at 6.30 a.m. that morning, and was also missed at breakfast. On entering his room shortly after 7 o'clock, Fr. Henry Nolan found him dead in bed, death having supervened some hours previously. The Superior of the Curia, Fr. Martin, the Italian Assistant administered conditional Extreme Unction. Fr. Hannon had been his usual self the evening previously, and had attended to various items of business, including the purchase of a ticket to Malta where he was due to give retreats in early September. He had been, it is true, under medical care for his heart, and was on a diet for some months previously, but few realised the end was so near, though he himself had given various hints that he did not expect to live long. The funeral obsequies took place on Saturday, 19th July after Mass in the chapel of the Curia, which was offered by His Paternity, who also said the last prayers in the Cemetery at Agro Verano, where Fr. Hannon's mortal remains await the resurrection.
Fr. Hannon was born in Limerick on 24th May, 1884 and went to school to the Christian Brothers and later to our College, the Crescent. He entered Tullabeg as a novice on 7th September, 1900, where he also studied rhetoric for a year as a Junior before being sent to Gemert in Holland for his philosophy. It was here that he began to show that special aptitude for scholastic studies to which many years of his later life were to be dedicated. He shone in a class of brilliant students, in the French house, which included men of the stamp of D'Herbigny.
The six years of his magisterium in the Colleges he spent in Australia, at St. Aloysius' and St. Ignatius', Riverview, and was for the final year Prefect of studies at Riverview. He returned to Ireland in 1912 and was sent to Innsbruck in the Austrian Tyrol for his theological studies, which he completed at Milltown Park, Dublin, where he was ordained on 31st July, 1915 by Dr. Browne, Bishop of Cloyne. He made his tertianship during the year 1916-7 under Fr. Ignatius Gartlan at Tullabeg, and was then chosen for a biennium in preparation for a chair in dogmatic Theology in Milltown, going to Ore Place, Hastings in the autumn of 1917. He was professed of the four Vows there on 2nd February, 1918. His biennium had to be interrupted when the new Philosophate was opened at Milltown, to accommodate our scholastics who had, owing to the threat of conscription, to be withdrawn from Jersey and Stonyhurst. Fr. Hannon was one of the professors, and continued teaching philosophy for the next six years. During Fr. Peter Finlay's absence in Rome as one of the Province delegates at the 27th General Congregation in 1923, Fr. Hannon had his first opportunity as a professor of theology, and those who attended these first classes will retain a pleasurable memory of his gift of clear exposition, his youthful enthusiasm for the subject treated, his delightful fluency in Latin. In 1924 he joined the permanent staff of theological professors and was also appointed Rector of Milltown, whose destinies he guided till 1930. During this period he did much to improve the status of the studies and the material development of the House. The Chapel was the object of his special predilection, thanks to the generosity of benefactors he was able to carry out a scheme of decoration which transformed its appearance and to install a new tabernacle set in priceless jewels. Fr. Hannon succeeded Fr. Peter Finlay in the public chair of dogmatic Theology in the National University in 1924, a post he held for ten years. Once a Week during each term of the academic year he lectured to an over flowing and enthusiastic audience, chiefly from the student body of University College, Dublin, for whom he worked exceedingly hard in making available to them in the columns of “The Irish Catholic”, the weekly lecture in full. A new feature of this professorship consisted in written examinations in the matter treated each year, with the offering of substantial money prizes for successful candidates. To an enquiry as to the attendance which these lectures attracted, the College porter once replied: “Why, it's like a Mission”!
Fr. Hannon was. Consultor of the Province from 1931 to 1938, when he was appointed to a post which made it impossible for him to continue in that capacity, we refer to the task confided to him by the Holy See as Apostolic Visitor to the Congregation of Irish Christian Brothers, shortly after the termination of the 28th General Congregation, at which he again represented the Province. In the discharge of his new responsibilities he bad to visit practically every land of the English speaking world. From these extensive travels he gleaned, incidentally, an immense experience of men and things, and first-hand information on questions of Catholic interest, especially the extent and influence of Irish Catholic penetration abroad which impressed him profoundly and was the frequent theme of his conversation and of the eloquent public lectures he delivered later to so many different audiences.
During the war Fr. Hannon bad occasion to visit Rome in connection with visitation matters. During his stay he was entrusted by the Holy Father with the task of visiting prisoners-of-war camps in Italy and giving retreats to Catholic officers and men from various English-speaking countries detained there. We can imagine the comfort which the genial presence of this special representative of the Holy Father brought the prisoners, not a few of whom he had already met when in Australia as a scholastic or whose people were personally known to him. Fr. Hannon went again to Rome as Province elector at the 29th General Congregation which chose Fr. Janssens as General. He himself was elected Assistant to the English Assistancy on 22nd September, 1946, the second in the history of our Province to be chosen to that post of responsibility, the first being Fr. John Ffrench, a Co. Galway man, who died in the Professed House, Rome, in 1873.
Fr. Hannon was scarcely 10 months Assistant, and of these ten months he spent about two outside Rome, on the occasion of his short visit to the Irish and English Provinces in January and February of the present year. A stranger hitherto to the latter Province he made a deep impression on its members by his affability, his wide experience and dexterity in the management of affairs. They and we were looking forward to the possession for many years to come, of such a kindly and influential ‘friend at court’, a wise and prudent counsellor, but God decided otherwise, and called him away suddenly in the midst of his unselfish labours.
The late Assistant was a man of deep unobtrusive piety, of a simplicity and naturalness which were the key to the ascendancy which he so readily won over hearts. He had, to help him, that precious talent of remembering names and faces and could, it may be said without exaggeration, resume again, after the lapse of years, threads of conversation where they had broken off, so retentive a memory he had for people's individual interests, those little joys and sorrows of others which never failed to find a sympathetic echo in his own affectionate heart. Homo sum - humani nihil a me alienum puto could truly, and in the best sense of the phrase of Terence be said of him.
His exceptionally clear analytic mind was paired with ripeness of judgment and practical common sense, gifts these which rendered him such an invaluable counsellor in Curia circles. But, for those who knew Fr. Hannon best, the outstanding gift to him from Heaven was that conspicuous splendor caritatis with which his least word or action was instinct, in whose genial glow hearts were fired, or the mists of prejudice and misunderstanding melted away. R.I.P.

Letter from Fr. J. A. MacSeumais, Air Force Chaplain, 25-7-47 :
“I learned only to-day from the English Province Chaplains' Weekly of the death of Fr. Hannon. R.I.P. I was deeply shocked to hear of it. I saw him for the last time on Tuesday, July 8th, when I said good bye to him as I was leaving Rome that night. . I met Fr. Hannon within a short time of my arrival in Rome on July 3rd. He had written to me previously and informed me of the very full arrangements he had made for me if I came down for the canonisation ceremonies of SS. John de Britto and Bernardino Realino. When I met him on arrival he was most kind and put me in the hands of Fr. Henry Nolan. I saw him every day during my stay at the Curia. He was always enquiring about how I was getting on, suggesting I should see such a place, and he went to great trouble to get me a seat in the tribune for the canonisation for Saints Elizabeth des Anges and Michael Garicoits on July 6th. He was finding the intense heat very trying. He took recreation with Fr. O'Donnell, the American Substitute, and myself on the roof several nights, but be used to retire early, because, he said, he could not sleep in the mornings and had to try to make up some sleep at night. I think he was very glad to see somebody from the Province. His Italian was not perfect, and he probably welcomed a chance of speaking to one of his fellow countrymen. May he rest in peace”.

◆ James B Stephenson SJ Menologies 1973
John Hannon 1884-1947
Fr John Hannon was one of the best known members of the Province in Ireland and abroad among both laymen and clerics, and was the second Irishman to hold the responsible post of Assistant to the General.

He was a Limerick man born in that city on May 24th 1884. Educated at the Crescent, he entered the Society in 1900. After his ordination in 1915, he became Professor of Theology at Milltown Park and lectured also in Theology at University College Dublin. After being Rector of Milltown Park for six years he was appointed by the Holy See as Apostolic Visitor to the Irish Christian Brothers throughout the world in 1938.

In 1946 he attended the 29th General Congregation as a delegate of the Irish province. There he was chosen as English Assistant. His term of office was, alas, only too short, for he died suddenly in Rome the following year on July 18th 1947.

He was a man of very handsome appearance, of great charm of manner, accompanied by great gifts of mind, an unusual combination which he used for the glory of God and the advancement of religion. He was much in demand for priests retreats and had a very fruitful apostolate among the sick in hospitals. To him we owe the present beautiful chapel at Milltown Park.

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

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

Father John Hannon (1884-1947)

In the foregoing pages, only Jesuits who have been members of the Limerick community have been noticed in the biographical index. Yet, this centenary publication would not be complete if it did not assign a notice to two Irish Jesuits who were never members of the community. Father Edmund O'Reilly undoubtedly had much to do with the restoration of the Society in Limerick, while Father John Hannon, an Old Crescent boy, became the second Irish Father Assistant at Rome in the four centuries history of the Society.

Father John Hannon (1884-1947), a native of Limerick, received his early education with the Christian Brothers and at Sacred Heart College. He was admitted to the Society in 1900. After his classical studies he was sent to Belgium for philosophy and later spent his regency in Australia. His theological studies were made at Innsbruck and Milltown Park where he was ordained in 1915. At the end of his tertianship he continued his studies in theology in preparation for a chair at Milltown Park. For some years after his return to Ireland he taught philosophy. From 1924 to 1934 he occupied the public chair of dogmatic theology at University College, Dublin, while a member of the theological faculty at Milltown Park. In 1938, he was appointed Apostolic Visitor to the Irish Christian Brothers. His studies in this important post brought him to all parts of the world where the Christian Brothers have established themselves. At the end of the war, on the occasion of a General Congregation of the Society in Rome, Father Hannon was elected to the important post of Assistant for Ireland, England, Canada and Belgium (with dependent missions). He died suddenly in Rome some ten months later on 18 July, 1947.

Born: 1652, Antwerp, Belgium
Entered: 07 September 1673, Watten, Belgium - Angliae Province (ANG)
Ordained: 1682
Final Vows: 02 February 1691
Died: 01 January 1701, Maryland, USA or at Sea - Angliae Province (ANG)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1684 In MAR CAT mentions him with Thomas Hervey, in the New York Mission.
1690 MAR CAT records him as in Ireland
1695 Left Rome for Loreto to take the place of Philip Wright there as English Penitentiary 28 April 1695
1697 Reappears in MAR CAT, but seems to have been sent again on some commission, as CAT 1700 says that “he was on his way, but nothing had then been heard of him”.
1701 MAR CAT records his death, without mentioning day or place.

◆ CATSJ A-H has Has been a missioner in Watten, America, England and Ireland

◆ In Chronological Catalogue Sheet

◆ https://jesuitonlinelibrary.bc.edu/?a=d&d=wlet19530501-01.2.4&e=-------en-20--1--txt-txIN-------

◆ The English Jesuits 1650-1829 Geoffrey Holt SJ : Catholic Record Society 1984
RIP c 1701, place not recorded - perhaps lost at sea before that date.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
HARRISON, HENRY. All that I can collect of him is, that he died in 1701, set 49. Soc. 28.

https://jesuitonlinelibrary.bc.edu/?a=d&d=wlet19530501-01.2.4&e=-------en-20--1--txt-txIN-------

Born: 11 June 1695, Kilmuckridge, County Wexford
Entered: 24 August 1710, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: 1720, Salamanca, Spain,
Final Vows: 15 August 1728
Died: 08 November 1768, Jesuit Retreat House, Genoa, Italy - Castellanae Province (CAST)

Alias Henriquez

Son of Peter Harrison (Henriquez) and Joan née Grace. Younger brother of John Harrison (Henriquez) RIP 1738

◆ Stray Edmund Hogan note “James Henry Henriquez” 10 January 1702
James Ignatius Enriquez (Henry)

◆ Fr Francis Finegan SJ :
Son of Peter and Joan née Grace. Brother of John Harrison (Henriquez)
After First Vows he studied at Medina del Campo and Salamanca where he was Ordained by 1720
Taught Humanities at Villafranca (Villafranca del Bierzo) and was then made Minister until 1724
1724-1730 Taught Philosophy successively at Soria and Logroño
1730-1737 Taught Moral Theology at Orduña - in 1736 was asked by Fr General to support his country’s Mission by becoming Prefect of Studies at Poitiers, but he declined but offered to serve on the Irish mission itself. His offer was not accepted. It seems probable that the General's invitation to Harrison to leave CAST was motivated by the unpopularity incurred by his brother John Harrison. It is probable too that the General was unwilling to send him to Ireland, as his brother John had been a source of friction between the Archbishop of Ireland and the local Mission Superior. So, in 1737 he either resigned or was relieved of his professorship
1737-1767 Sent as Operarius successively at Montforte, Coruña, Leon, Monforte again until the Jesuits were expelled from Spain
1767 He found refuge at a Retreat House in Genoa, Italy where he died 08 November 1768

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

Older brother of William Hayden RIP 1919

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

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

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

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

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

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

◆ James B Stephenson SJ Menologies 1973

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

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

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

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

◆ The Mungret Annual, 1916

Obituary

Father Thomas Head SJ

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

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

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

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

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

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

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

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

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

RIP

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

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

Father Thomas Head (1842-1916)

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

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

Early education at Clongowes Wood College SJ

by 1963 at Rome, Italy (ROM) studying

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

Obituary
Fr Jim Healy (1929-1993)

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

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

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

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

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

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

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

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

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

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

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

Ray Moloney

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

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

Transcribed HIB to ASL 05 April 1931

Father Provincial of the Australian Province 1956 - 1961

Studied for BA 1st Class Hons at UCD

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

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

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

◆ Irish Province News

Irish Province News 62nd Year No 1 1987

Obituary

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

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

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

Born: 1562, Artane, Dublin, County Dublin
Entered: 1584, Verdun, France - Campaniae province (CAMP)
Ordained: 1593, Pont-á-Mousson, France
Final Vows: 04/10/1598, Padua, Italy
Died: 04 September 1626, Dublin City, County Dublin

Alias Bushlock
Superior Irish Mission 16 March 1604-04 September 1626

Studied Humanities at Paris and Ent June or January 1584
1584-1590 At Pont-á-Mousson (CAMP) Studying Metaphysics, Philosophy
1590 Studying Theology at Pont-á-Mousson
1593 Not in Campaniae Catalogue but at Dôle College
1596 Teaching Moral Theology at Venice College (Paul Valle and Anthony Maria Venù were teaching Scholastic Theology)
1597 At Padua College teaching Theology
1617 CAT Superior of Irish Mission, with 37 members in Ireland, 28 in Spain, 9 in Portugal, 7 in Belgium, 2 in Bavaria, 2 in Austria, 2 in Italy, 1 each in France, Mexico and Paraguay. 25 October 1617 proclamation against anyone harbouring Jesuits (1622 Catalogue)
He knew Bellarmine at Ferrara and Padua

◆ Fr Edmund Hogan SJ “Catalogica Chronolgica” :
Professor of Philosophy at Theology at Padua; Prisoner in Tower of London, Wisbech Castle and Framlingham Castle; Superior of Irish Mission for 23 years; Writer on Controversy and Physical Science; Especially denounced by James I;
Alias : Sacrobosco; Jo. Bus; Thomas Laundry (not the only one who took the alias “Bosco” - John Halifax of Yorkshire author of De Sphoera Mundi” in 13th century was also called “de Sacro Bosco)
He was heir to Artane Castle
He was appointed Superior of the Irish Mission, he travelled from Dieppe, January 1599, disguised as a merchant, was seized at Dover, carried to London and strictly examined by Lord Cobham and Secretary Cecil. First at Gatehouse Prison, Westminster then on the accession of James I moved to Framlingham Castle, and then deported 1603. He eventually reached Ireland from St Malo 1604.
(For his literary productions cf Southwell’s “Biblio Script SJ”, and De Backer’s “Biblioth. des Écrivains SJ”)

◆ Fr Francis Finegan SJ:
Son of Nicholas, Lord of Artane
After First Vows he was sent for studies to Pont-à-Mousson where he was Ordained 1692/3
1593-1958 Taught Theology successively at Dôle and Padua
1598 Appointed Superior of Irish Mission 26/09/1598 which had been undertaken by the Society at the request of Pope Clement VIII
1599 Set out for Ireland but was arrested on his journey at Dover, England, and imprisoned for refusing to take the Oath of Supremacy
1603 He was released from prison May 1603, but only to be deported
1604-1626 Arrived in Ireland 16/03/1604. For the next twenty-two years he organised the mission with such success that the number of Jesuits in Ireland increased from seven to forty-four while Residences were established in ten cities and towns. His influence with Catholics was so great that the Protestants called “Teacher of the Papists of Ireland”. He died in Office 04 September 1626, leaving behind a great reputation for holiness, prudence and love of the poor
He published two controversial works and a treatise on meteorology.

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Holywood, Christopher
by Judy Barry

Holywood, Christopher (1559–1626), Jesuit priest, was son of Nicholas Holywood of Artane castle, Dublin, lord of manors in Co. Dublin, Co. Meath, and Co. Wexford. His mother was a niece of Christopher Nugent, Baron Delvin. He was educated at the University of Padua and entered the Society of Jesus at Verdun (1584). He was subsequently professor of divinity and philosophy at Dole and Pont-à-Mousson, and of scripture at Padua. He was ordained a priest in 1593 and took his final vows in 1597.

In 1598, when a third Jesuit mission was sent to Ireland at the request of Pope Clement VIII, Holywood was appointed superior. He sailed for England disguised as a merchant, but was arrested at Dover. On refusing to swear the oath of supremacy, he was taken to London and examined by the secretary of state, Sir Robert Cecil, who told him that he would not suffer for his religion so long as he did not meddle in political matters. However, when Holywood persisted in defending his order, Cecil had him imprisoned at Wisbech castle and later at Framlingham castle, Suffolk, where he devoted his time to scholarly work. He was released in May 1603 and banished to the Continent, where he completed two books for publication in the following year: Defensio decreti Tridentini et sententiae Roberti Bellarmini, S.R.E. cardinalis, de authoritate Vulgatae editionis Latinae (‘Defence of the decree of the council of Trent and of the opinion of Cardinal Bellarmine concerning the authority of the Latin Vulgate’) and De investiganda vera ac visibili Christi ecclesia libellus (‘A treatise on the true and visible church of Christ’).

He arrived in Dublin (16 March 1604) to take up his original appointment and was sheltered by Sir Christopher Plunkett (qv). The mission under his direction numbered six Jesuits and was at first centred on Dublin and the Pale. This was partly because he and his companions came mainly from gentry families in the city and county of Dublin and did not speak Irish, and partly because of a new government policy insisting on the declared loyalty of the patrician leaders of the city. Up to this point the evidence of open catholic practice had not been regarded as sufficient reason to doubt the political loyalty of the municipality, and indeed the Dublin merchants had been active in raising money in support of the war against O'Neill. In 1600 Patrick Plunkett, Baron Dunsany, had written to Robert Cecil advising that Holywood be released, since the priests in the English Pale were ‘firm in dutiful allegiance’ and quite different from ‘Tyrone's priests’.

Under Sir Arthur Chichester (qv), however, anxiety about security led the government to demand that leaders of the civic community take the oath of supremacy and attend protestant service on Sundays and holydays. Those aldermen who refused were imprisoned and proceedings were taken against them in the court of castle chamber. Holywood and his fellow Jesuits were active in encouraging a defiant attitude among the catholic patriciate, and assisted in preparing the defence of those who were brought to court. Their affirmation that they could give political allegiance to James I, but could not acknowledge that he had jurisdiction over spiritual matters, formed the basis of the campaign for legal redress led by Patrick Barnewall (qv).

Although the Jesuits were few at first, their familiarity with Dublin city and county, and the tightly knit network of blood and matrimonial ties to which they had access, ensured them protection and hospitality, and their letters indicate the range of pastoral services to which they attended. As the mission expanded, it extended its operations. In 1610 Holywood organised a system of separate ‘residences’, each responsible for a particular area and each with a spiritual father. By 1619 he had established these in Dublin, east Munster, west Munster, and Connacht. Expansion prompted greater discretion and Holywood successfully opposed the return of James Archer (qv) and Henry Fitzsimon (qv) to the Irish mission. In 1617 and 1619 he received papal permission to set up sodalities, including those with female members, in Carrick, Cashel, Clonmel, Cork, Kilkenny, Limerick, and Waterford. A sodality introduced to Drogheda without papal authorisation (1619) led to a protracted conflict with the Franciscans and Dominicans, in the course of which Holywood disregarded instructions from the Jesuit general in Rome that were designed to bring the dispute to an end.

Although he often expressed a desire to retire, he died in office on 4 September 1626. By that time there were 43 Jesuits in Ireland and many more Irish Jesuits abroad. In 1619 Holywood had published a new edition of De investiganda and written an unpublished treatise ‘Opusculum de virtutibus’ (‘Little work on the virtues’). Shortly before his death he wrote another book, which the Jesuit censors rejected. Until 1618 he used the pseudonym ‘John Bus’ (or ‘Bushlocks’): later, he called himself ‘Thomas Lawndrie’. Occasionally, he used the Latin equivalent of his name, ‘a sacro bosco’.

CSPI, 1599–25; DNB; Edmund Hogan, SJ, Distinguished Irishmen of the sixteenth century (1894), 393–499; James Corboy, SJ, ‘Father Christopher Holywood, S.J., 1559–1626’, Studies, xxxiii (1944), 541–9; Proinsias Ó Fionnagáin, SJ, The Jesuit missions to Ireland in the sixteenth century (c.1970; privately published), 76; John Kingston, ‘The Holywoods of Artane’, Reportorium Novum, i (1956), 342–3; Fergus O'Donoghue, SJ, ‘The Jesuit mission in Ireland’ (Ph.D. thesis, The Catholic University of America, 1982); Colm Lennon, The lords of Dublin in the age of reformation (1989), 174–85, 209–12

◆ Irish Province News
Irish Province News 1st Year No 3 1926
On the 4th September the Irish Province will celebrate the tercentenary of the death of one of its most distinguished members.
Fr Christopher Holywood entered the Society in 1582, and in course of time became Professor of Philosophy and Theology at Padua,
On his arrival in England he was arrested and kept in prison until I 603, when he was exiled, and ordered not to return, However, the following year he succeeded in reaching Ireland.
Two other Missions of Jesuits had been sent to Ireland by the Popes: the first comprised Frs. Salmeron and Brouet, 1541 ; the second under Fr David Wolfe, 1560.
The first lasted a very brief time; the second held on until 1986. Some of the members were exiled ; others were martyred or died in prison. When Fr. Holywood arrived he found just five Jesuits in the country. His first care was to provide for the future by having candidates for the Irish Mission accepted in Spain, Italy, and other Provinces. The effects of his work ih this respect are traceable for more than half a century, The Irish Catalogue, 1910, gives the state of our Province in I609: (Holywood became Superior in 1604), 18 priests in Ireland, 20 priests, 82 scholastics, and I brother scattered through Europe, I priest *in Paraguay. He remained Superior to the end of his life. When he died the Irish Mission had been thoroughly organized. There were 42 Jesuits in the country, with reserves in various places in Europe. There were residences in Dublin, Kilkenny, Waterford, Clonmel, Cashel, Cork, Limerick, Galway, and in Ulster. Fr. Holywood had permanently established the Society in Ireland. To him, too, must be given the credit of keeping the faith alive amongst the Anglo-Irish Catholics.
All this great work was carried on in the midst of constant danger. He tells the story himself in a letter written in 1617. “Our brethren” he writes, “are so hotly pursued that, in order to keep at large and perform the functions or their ministry, they have to travel by out of-the-way paths, and pass over walls and hedges, and through woods, and even to sleep on straw, in cornfields and old ruins at which times they always sleep in their clothes in order to be ready to escape”
However, God abundantly blessed their strenuous work. Fr. Holywood again writes in 1622 : “Your Paternity has every reason to thank God for the great success of the Irish Mission SJ, the fragrance of which is the fragrance of a full field which the Lord hath blessed. People never cease admiring and extolling the charity and humility of our Fathers, who shrink from no labour or trouble in working for the salvation of Souls.”
Fr. Holywood is the author of two theological works, and a Latin treatise, De Metearis. The man, whom we may fairly call the founder of the Irish Province, died in Dublin, his native city, the 4th September 1626.

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962
Christopher Holywood (1598-1626)

Christopher Holywood, son of Nicholas Holywood, lord of Artane, was born in 1562, and entered the Novitiate of the Society of Jesus at Verdun, in France, in the month of June, 1584. Having completed his studies at the University of Pont-à-Mousson, he lectured on theology at Dôle in France, and at Padua and Milan in Italy, On 26th September, 1598, he was appointed Superior of the Mission to Ireland undertaken by the Society at the request of Pope Clement VIII. Having made his solemn profession of four vows at Padua on 4th October, 1598, he set out on his journey, but was arrested on landing at Dover in January, 1599, and imprisoned for refusing to take the oath of supremacy. Released and banished in May, 1603, he made his way back to Ireland, arriving there on 16th March, 1604. During the next twenty-two years he organised the Mission with such success that the number of Irish Jesuits increased from seven to forty-four, and Residences were established in ten towns : Dublin, Drogheda, Kilkenny, Waterford, Carrick-on-Suir, Clonmel, Cashel, Cork, Limerick, and Galway. His influence with Catholics was so great that the heretics called him the Teacher of the Papists of Ireland. He published two controversial works and a treatise on meteorology, He died on 4th September, 1626, leaving behind him a great reputation for holiness, prudence, and love of the poor

◆ James B Stephenson SJ The Irish Jesuits Vol 1I 1962

FATHER CHRISTOPHER HOLYWOOD SJ 1559-1626
Fr Christopher Holywood was the first Superior of the first permanent mission of the Society of Jesus in Ireland. In previous articles I have sketched the lives of Fr Henry Fitzsimon and Fr James Archer. These two pioneer Jesuit missionaries were eminent men of their day in Ireland, It was they who established the mission which was ruled and organised for twenty-three years by Fr Holywood, the subject of the present biography. The task of preparing the way for an organised mission had been a long one. It was not set up, finally, until the last years of the sixteenth century. Before giving an account of Fr Holywood's life, it is opportune to review briefly the activities of the Irish Jesuits from their arrival in Ireland until that time.

The first mission to arrive in Ireland and actually the first Jesuit mission outside the continent of Europe was that of Frs Alphonsus Salmeron and Paschase Brouet. They were the Pope's nuncios apostolic. Three Irish princes - Conn O'Neill, of Tryone, Manus O'Donnell of Tyrconnell, Morogh O'Brien of Thomond - had begged Paul III to send envoys to Ireland. They arrived in this country on the 23 February 1542. Their work was carried out under the greatest difficulties. The Irish Chieftains who had already surrendered, in word at least, to Henry VIII were afraid that the presence of Papal Legates might compronise their position in the eyes of the king, During their short stay of thirty-four days the two Jesuits succeeded in visiting many of these chieftains. Thus on their return to Rome they were able to give a first-hand account of the state of affairs in Ireland. Possibly, too, they helped to bind the people in greater union with Rome, a union which later became so outstanding a characteristic of the Irish Catholics.

The next Jesuit mission was not inaugurated until 1561, some sixteen years later. Laynez, General of the Society of Jesus, was requested by the Pope to send a holy and prudent man to Ireland to confirm the people, both cleric and lay, in obedience to the Holy See, Fr David Wolfe, a Limerick man, was chosen; for not only did he possess the stipulated qualifications of prudence and sanctity of life, but he was also an experienced missionary. On the 20 January 1561 Wolfe landed at Cork, Having declined the episcopal honour offered by the Pope, he was appointed Apostolic Commissary and was given the fullest faculties, including power to open schools, reform monasteries and report on the dispositions of the Irish Bishops.

Fr Wolfe seems to have made a very favourable impression on the Irish. Barefoot, the people travelled miles to meet him and made their confessions, and it is recorded that they returned to their homes filled with a great esteem for the Church of Christ and the Holy See. In a few months he rectified over a thousand marriages which had not been validly contracted. With the help of two other Jesuits, Fr William Good, an Englishman, and Edmond O'Donnell, an Irishman, he opened a small school at Limerick, which owing to the persecution then rife had shortly to be transferred to Kilmallock, later to Clonmel and finally to Youghal, where it continued to exist for about fifteen years. After its suppression, the Jesuits could not dare to make any other foundation until the reign of James I. David Wolfe was one of the most remarkable Irishmen of the century and possibly had more influence in ecclesiastical affairs in Ireland than anyone else of his time. He was arrested at least twice, but managed to escape. He died in Lisbon in 1579. His companion, Edmond O'Donnell, was captured by the English, given a mock-trial and, having been tortured several times, was condemned to death for the faith. On the 25 October 1572 he was hanged, drawn and quartered at Cork - the first of a long line of Jesuits to die for the Faith in Europe.

Dr Tanner, Bishop of Cork, writes of two other Jesuits, Frs Charles Lea and Robert Rochford, who arrived in Ireland about this time: “They are spreading the best of their institute in Youghal, where they teach school and, with great industry, train their scholars in the knowledge of the Christian doctrine, in the frequentation of the sacraments, and in the practice of solid virtue, In spite of the hardships they endure, their efforts are attended with the greatest success”. Lea was arrested soon after his arrival in Ireland, but was later released and laboured in the country until his death in 1586. Rochford, more famous than his companion, is frequently mentioned in contemporary official documents. For many years he was well known as a zealous missioner, rousing the suspicions of the English who offered a reward for his capture, dead or alive, In 1501 he had to leave Ireland and, after his escape, at least four persons were hanged for affording him shelter, Seven years later in 1588, another Irishman, a novice of the Society of Jesus named Maurice Eustace, was hanged, drawn and quartered in Dublin.

Thus almost all the Jesuit missionaries who came to Ireland in the sixteenth century was either executed or banished from the country, From 1586 to 1596 there was no Jesuit in Ireland; but several attempts were made by Irish bishops and Princes to induce the Pope or the General of the Society of Jesus to send Irish Jesuit Fathers to Ireland. This would not have happened had not the names of their predecessors been held in high veneration among the Irish. Perhaps one might wonder why the Irish Jesuit mission was not opened again until so late at 1596? Why did Fr Aquaviva, General of the Jesuits, hesitate so long before sending his men to Ireland?

Possibly he was influenced by the sad state of affairs in England. There he would have heard in 1595 of the martyrdom of Frs Walpole and Southwell, the imprisonment of Frs Jones and Baldwin, and the banishment of Fr Jasper Haywood. Already Frs Campion, Cottam and McMahon, an Irishman, had died on the gallows at Tyburn, and Fr Persons was in exile on the continent. The fate of the Jesuits who had come to Ireland was little better, as we have seen. No wonder then that Aquaviva hesitated. But finally, yielded to numerous appeals, he agreed to reopen the mission to Ireland.

The history of the first five Jesuits to be sent to Ireland at that time can be told briefly. Fr Henry Fitzsimon was imprisoned in Dublin Castle two years after his arrival. · A few years later, his companion Fr James Archer was forced to go into exile, barely escaping with his life, while Fr Christopher Holywood did not even reach Ireland, being captured in England and lodged in the Tower of London. In 1602 Dominic Collins, a lay-brother, was captured in Cork and hanged. Only one of these men, Fr Richard de la Field, temporary Superior in the place of Fr Holywood, was able to work in comparative peace and elude the hands of the English. It was in these circumstances that Fr Holywood undertook to establish a permanent Jesuit mission in Ireland. With what success we shall see later.

Christopher Holywood was born at Artane, near Dublin, in the year 1559, one year after Elizabeth's coronation in England, Belonging to a very old Anglo-Irish family, his father, Nicholas Holywood, was Lord of the manors of Artane, Great Holywood in Santry, and of several other estates in the counties of Dublin, Meath, and Wexford. His mother was the niece of Baron Devlin and heiress-general of the fifth Earon Dunsany.. Holywood could count as relations such prominent families as those of Dunsany, Fingal, Westmeath, Inchiquin and Netterville. This factor was of the utmost importance later, when these houses came under the influence of the reform movement.

Holywood was sent to the University of Padua when he was twenty years of age. Here he came into contact with the Jesuit Fathers of the city, and in 1584 he entered the Society of Jesus. Having made his noviceship at Dôle in France, he afterwards distinguished himself in his philosophical and theological studies. In 1593 we find him at the University of Pont-à-Mousson. The Chancellor of the University at the time was another Irishman, the renowned Fr Richard Fleming, who had succeeded the even more famous Fr Maldonatus in the chair of theology. For a short period Holywood was engaged in teaching philosophy in the University, after which he professed theology at Dôle and later at Pont-à-Mousson again. Finally he was sent to Pauda to teach Sacred Scripture. Here he took his final vows in 1597, at the same time making the acquaintance of Robert Bellarmine. In 1598 he was in Milan. On the 10 June of the same year he wrote to the General of the Jesuits asking for special faculties for the fathers who had gone to the Irish mission. Unfortunately we do not know the circumstances of Holywood's own mission to Ireland, and when we next hear of him he is a prisoner in the Tower of London.

On the 1 May 1599, writing in the third person under the pseudonym of John Bushlock, he gave an account of his journey to England and his capture. From Rome he travelled to Switzerland, then into Spires, finally to Brussels, where the Superior of the house warned him that it was dangerous for a Jesuit to travel through Holland. Leaving Brussels, he went to Arras and then to Abbeyville, where, although disguised as a merchant, he was recognised as a Jesuit. Whereupon he left hastily for Dieppe and, “finding an obscure inn, told its owner that he was an Irishman and a subject of the Queen of England. He was returning home, but feared that English on account of the war which some of the Irish were waging against the Queen”. The inn-keeper stood the test valiantly and at once gave Holywood a secret room. Unable to procure a ship for Ireland, he was compelled to board an English vessel. Very soon he was suspected of being a traitor, but the inn-keeper informed the hesitant captain that “he was a merchant and no traitor”. Taking no risks, Holywood abandoned the ship and travelled on another, whose captain was a French Huguenot. Having arrived at Dover, he was tendered the oath of supremacy and, of course, refused to take it. Instantly he was cast into prison and later placed in the Tower of London. As yet the English did not know that their captive was a priest, much less a Jesuit. After several futile attempts to secure his liberation, he was brought before Lord Cobham, to whom he made known his identity. He declared that he was returning to Ireland solely for the salvation of souls, To Cecil he gave the same information, but only succeeded in rousing his anger - for, according to Holywood, Cecil feared and hated the Jesuits. He issued an order that the priest be placed in close custody.

After some time Holywood was offered his release, if he would take an oath to persuade the Irish that it was unlawful to resist the royal power in Ireland, He refused the offer and was transferred from the Gatehouse prison to Wisbeck Castle. The Superior of the English mission, Fr Henry Garnet, who in a few years was to die a martyr for the faith, reported in May 1600 that Holywood helped to comfort the other Jesuits at Wisbeck and edified all while he was in the Gatehouse. Like his comrade, Fr Fitzsimon, who at this time was closely confined in Dublin, he must occasionally have endured the greatest privations, for we know that the prisoners were not even provided with beds to sleep on. Like Fitzsimon, too, while a prisoner, he held many disputations with the Protestant ministers.

On the death of Elizabeth in April, 1603, Holywood was removed from Wisbeck to Framlington prison in Suffolk. Very soon after this time - the date is uncertain - he was sent into perpetual banishment. He proceeded to Belgium, whence he wrote to his General begging either to be permitted to return to Ireland or to be sent back to his own province at Dôle. The General granted the former request, and on the 16 March 1604. Holywood landed in Ireland. He was again appointed Superior of the mission, and for the next twenty-three years filled that office with remarkable success. The uncertainty of the times did not favour the fostering of a new mission; but, thanks to the prudence and courage of Fr Holywood, rapid strides were made and successful reports poured in from every side. Holywood himself was in constant danger of capture and had to change his abode frequently. Writing to the General of the Jesuits, he says: “I have not been able to write since Easter, as I was obliged to go to remote parts, in order to keep clear of the more than usually troublesome presence of our adversaries. In this retreat I devoted myself to help a very extensive diocese, and I did so at the invitation of its ruler. With our assistance he has set his province in very good order and has given regulations adapted to the tines”. In a letter written about the same time, Fr Wise, a Jesuit living in Waterford, says: “Our pilor, Sacrobosco (Holywood), was fiercely pursued, but escaped; he is accustomed to these storms ...”

All through the first half of the reign of James I. the Irish priests and especially the Jesuits were continually harassed by the government. Thus it was almost impossible for Holywood to set up an organised mission of even the most flexible nature. He had not yet founded a single fixed abode for his men. For almost twenty years after the arrival of Fr Archer in 1596, the Jesuits lived in private houses, or stayed with a bishop or priest in the remote part of the country, and were of course, always disguised as laymen. In spite of these hardships I think it is not untrue to say that their success in Ireland was hardly excelled by that of even the most famous Jesuit missions of the day. For all that they are scarcely mentioned in the ordinary school text-books, and in the histories of the counter-reformation they find no place.

The story of the Irish Jesuit mission between 1604 and 1626, that is during Holywood's period of leadership, is one of intermittent persecution and of constant insecurity. Externally the mission had no organisation. It is true that the letters of the times frequently make reference to residences; but the name if residence was loosely applied to a large district in which a number of Jesuits worked under one superior, but did not necessarily live in the same or in any fixed abode. Thus the residence of Galway comprised all the Jesuits who were working in Connaught, living from hand to mouth in private houses, but under the supervision of the same superior who usually resided in Galway. The Irish Jesuits did not establish their first college in the modern sense until 1619 at Kilkenny - and they had no noviceship for almost another thirty years.

Internally, however, the mission was remarkably well organised, and to this factor more than anything else its success can be attributed. All the year round, the Jesuits travelled through the country ministering and preaching to the people, hurrying from place to place as their identity and place of residence became known to the authorities - at one time preaching in the open air to a group. of. poverty-stricken people, at another uniting chieftains and their ladies: who were at daggers drawn, encouraging all alike to remain steadfast in the practice of their Faith. Everywhere they went the people received them with a never failing welcome. Often they made their confessions on the roadside as the Jesuits passed through the district. Not once do we hear of a betrayal or an act or disloyalty, at a time when treachery meant money and fidelity meant hardship and penury.

In 1619, Fr Holywood wrote a long letter to his General describing the missionary activities of his men. By this time he had established residences in Dublin, Kilkenny, Waterford, Cashel, Clonmel, Cork, Limerick, and one house in Connaught. The first school of the mission was founded in Kilkenny in 1619, After speaking of the work of the Jesuits in the country, he goes on to say: “There are so few priests in the Kingdom that one priest has often charge of four or five parishes. To help them, our fathers go from village to village by day and by night, according to the necessities of the faithful, hearing confessions, giving communion, baptizing, attending the dying, preaching, teaching the catechism, and promoting the interests of peace”. Down in Cork and Kerry we hear of a “successful mission, which they reached by difficult ways, through robbers and Protestant foes, over bogs and mountains, often being without food or drink or a bed. They approached in disguise, converted, and prepared for death nearly all the forty seven pirates captured on the southern coast ...” Fr Galway, a Cork Jesuit, visited the islands. north of Scotland and ministered to the faithful there, many of whom had not seen a preist for years. In the north of Ireland, Fr Robert Nugent gave a running mission over a sixty-mile area. These few examples are typical of the work that was being done all over the country. At this time there were about forty Jesuits in Ireland and all were engaged in active missionary work.

Before I conclude this short sketch of the life of Fr Holywood, I shall refer briefly to his literary work; for besides being an outstanding organiser, he was also an author of no small merit. After his release fron prison in 1603 he went to the continent and in the following year published at Brussels two works entitled “Defenso Concilii Tridentini et sententiae Bellarmini de actoritate Vulgatae Editionis” (a book of four hundred and sixteen pages), and “Libellus de investiganda vera et visibili Christi Ecclesia”, a much smaller treatise. It is interesting to note that James Ussher, in theological lectures which he delivered in Dublin in 1609, quoted Holywood's “Defensio Concilii Tridentini” thirty times. His second work he wrote while in prison in England to help the Protestant ministers and learned men who came to him for advice. In 1604 also he wrote another work entitled “Magna supplicia a persecutionibus aliquot Catholicorum in Hibernia sumpta”, which remained unpublished until Fr Edmund Hogan edited it in the “Irish Ecclesiastical Record” of 1873. In it he gives an account of the fate that befell many of the religious persecutors in Ireland between the years 1577 and 1604, and ends with a eulogy of the Irish Catholics who, despite every persecution, could not be induced to give up the Faith. After his return to Ireland in 1601, Holywood had no further opportunity for literary work.

In February 1622, Holywood was reported to be in bad health and unable to write. Two years later he founded the first Jesuit residence in the north of Ireland. When next we hear of him in 1626, he is still Superior of the mission; but, worn out by the labours and hardships of twenty-three years of missionary activity, he died at the end of the year. It was to his prudence and zeal, in a time fraught with the greatest difficulties, that the General Fr Vitelleschi attributed the success of the mission. On his arrival in Ireland there were only five Jesuits in the country; at his death they numbered forty-two and had nine residences. Until late in the second decade of the seventeenth century, the Jesuits were usually attached to the houses of the gentry, whence they made frequent incursions into the country to give missions and administer the sacraments, After that, through the enterprise of Fr Holywood, they obtained residences of their own, some of which had a community
to eight members, while none had less than three. Thus during his period of office as Superior, the Irish Jesuit mission was stabilised and, became a province of the Order in every respect save in name.

James Corboy SJ

◆ James B Stephenson SJ Menologies 1973
Father Christopher Holywood 1562-1626
Christopher Holywood was born in 1562 at Artane Castle, which may still be seen in the grounds of Artane Industrial School. He entered the Society at Verdun in France in 1584.

He is the founder of the Irish Province of the Society as we know it today. He was a brilliant Professor, occupying chairs at Pont-á-Mousson, Dôle and Padua. He was personally acquainted with St Robert Bellarmine, whom he defended against his enemies in a book he published entitled “Defensio Decreti Tridentini”.

In 1596 he was chosen to head the Mission to Ireland, but was captured en route and imprisoned in the Tower of London. Ultimately he was released on the accession of James I of England. He took up duty in Ireland in 1604.

For 22 years he organised the Mission with such success, that on his death on 4th September 1626, he left 42 Jesuits where he found seven, and established Residences in ten towns, one of these in the North.

In his voluminous correspondence, he was force to use many soubriquets, Thomas Lawndrie, Jophn Bushlock, John Bus Jobus, but his favourite one was John de Sacro Bosco, the name of an ancestor, who was a famous mathematician and lectured in Oxford and Paris in the 13th century.

He published two controversial works and a treatise on Meteorology.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
HOLIWOOD, CHRISTOPHER, (often called a Sacro Bosco) was born in Dublin, in the year 1562. At the age of 22, as it appears by one of his letters, he embraced the Institute of St. Ignatius, at Dol, in France, and in the sequel distinguished himself as a Professor of Philosophy and Divinity at Padua. Ordered to Ireland to preside over his brethren, he took shipping as a merchant in January, 1599, at Dieppe, but was apprehended on reaching Dover, and committed to prison for refusing the Oath of Supremacy. Escorted to London he underwent an examination by Lord Cobham, Governor of the Cinque Ports, and was then forwarded to Secretary Sir Robert Cecyll. The Father told Sir Robert at once, that he was a Priest and a Member of the Society of Jesus. (He was induced to do so, as he was aware many persons then in the kingdom were well acquainted with him at Padua.) The Secretary inquired the motives of his coming hither. He answered for the Salvation of souls. But what need have we of your assistance? said the Secretary. Are not we Christians? That is not at all sufficient, said the Father, unless you be Catholics. Well, replied the Secretary, as no one can help your believing what you think right, until God enlightens your mind, you shall not suffer anything for your Faith; but if you are found guilty of meddling with changes and state affairs, 1 promise you, you shall not escape with impunity. The Father rejoined. Long since I have renounced the world : I no longer mix myself up with secular concerns, and I am unable to do so : for they are foreign to my Institute. The Secretary then began to inveigh against the Society of Jesus, on which the Father boldly undertook its defence, and plainly told him, that the Society proposed nothing to its members which was not praiseworthy; on which the Secretary ordered him to be removed, and kept in close custody in which state he continued for three months, until his relation, Lord Dunsany obtained for him the liberty of the prison, which consists in this, that he is not denied the liberty of receiving his friends. The above particulars I collect from a letter, dated Dublin, 11th of May, 1599.
F. Henry Garnett, in a letter of the 19th of April, 1599, announces the apprehension of F. Holiwood as a recent event : and in his letter of the 22nd of May, 1600, says of him, “he doth much comfort our friends at Wisbich, and was of exceeding edification in the Gatehouse. There is hope of getting him at liberty, and sending him into his Country”. Change of prison, however, was the only relief that this Irish Father could procure, while the tyrannical Elizabeth swayed the sceptre : his friends at length obtained his removal to Framlingham Castle, which he quitted for perpetual banishment, in virtue of the Proclamation of James I. at his accession to the throne of England. I find the Father writing from Lisle, 30th of June, 1603, and from Douay, 16th, of July, 1603. In the last dated letter, he states, that a short time before the queen’s death, the Catholics in Dublin had experienced the storm of persecution. The instigators were Terrell, the Mayor of the City, and Rider, the dean of St. Patrick s, and polemical antagonist of F. Henry Fitzsimon. Many Catholics quitted the town, and the leading citizens were committed to gaol. Baron Mountjoy was then absent in Connaught; at his return the citizens presented a memorial of their grievances. Turning to the Mayor, his Excellency said, “I am putting an end to warfare abroad, and you, Sir, are sowing the seeds of wars at Home”. It was thought that his Excellency had received information of the Queen’s dangerous illness, with instruction to pacify and conciliate the public mind. The letter adds, that on the news of Queen Elizabeth’s death reaching Ireland, in the cities of Waterford, Kilkenny, and Cork, and in various ether places the churches were seized on and restored to Catholic worship. Lord Mountjoy began to apprehend lest the greater part of the island would join in the insurrection. He had come to a composition fortunately with O’Neil, and having collected all his forces from the North he hurried down to the South to arrest the progress of discontent : and having succeeded in his object, sailed from Dublin to England. F. Holiwood embarked from St. Malo, and reached Ireland the 16th March, 1604, the Eve of St. Patrick, “Omen uti spero felix”, as he expresses it. Towards the end of Lent he met FF. Nicholas Lynch, Richard Field, Walter Wale, and Barnaby Kearney, brother to the Archbishop of Cashell, and Andrew Morony. At this time the Catholics of Ireland enjoyed a certain negative freedom of their religion. But this was of short duration. As soon as James thought himself sufficiently secure on his throne, he basely recalled all his promises of toleration. His subsequent conduct shewed how dangerous it is for the civil and religious rights of subjects to depend on the will of any man, and especially on the caprice of a drunken and voluptuous sovereign, as James unquestionably was. His Proclamamation, dated Westminster, 4th July, 1605, was published with great solemnity in Dublin, on the 28th September, in which his Majesty desires that no one should hope for his tolerating the exericse of any other worship, but that of the church established by law; he commanded all his subjects to attend the Protestant Churches on Sundays and festivals - requires all Priests to withdraw from the realm before the 10th of December; forbids any of his subjects to harbour any Priest; and renews the penal statutes of the late Queen against Popish Recusants and Popish Priests and Jesuits.
From an interesting letter of F. Holiwood, dated 10th of December, 1605, I discover, that to strike terror amongst the Catholic population of Dublin, who nobly refused to sacrifice their religion to Mammon the Lord Lieutenant and Privy Council, had sent to prison on the 22nd and 27th of November, several members of the Corporation, and some of the principal citizens. A deputation of gentlemen from the Counties of Kildare, Meath, and Louth, upon this, waited on his Excellency, and petitioned for a suspension of the system of coercion, until they could be allowed to visit his Majesty s Court, and represent their case. After a delay of fifteen days, his Excellency, in the exercise of despotic power, threw some of the deputation into gaol, and ordered others to confine themselves to their houses, and neither to write to any one, nor speak to any person who was not part of the family, under the penalty of a thousand pounds English money. A large body of troops was assembled at Dublin, and detachments were drafted off for the apprehension of Priests all over the kingdom. F. Holiwood incloses the lists of some of the Prisoners :
The following are citizens of Dublin : “Mr. Walter Seagrove, John Shelton, James Beelowe, Thomas Penket, Kennedy, Stephens, Tornor, Kearroll, &c.
These and others were first commanded to go to church by proclamation; again by special commandment; last by commandment upon the duty of allegiance, under the broad seal, and therefore indicted after, in the Star Chamber, fined, and committed for contempt. Noblemen and gentlemen committed for putting in of a petition.
‘My Lord Viscount of Gormanston, My Lord of Lowth (as I heare), Sir Patrick Barnwall, close Prisoner, Sir James Dillon. John Finglass, Richard Netirvil and Henry Burnell, committed to their howses only by reason of their adge’.
But the heart is sickened with these abominable reprisals on conscience with these impious attempts of a government to force its novel opinions on a nation, and rob a people of its religious freedom. The history of the Irish Reformation is indeed a compound of absurdity and barbarity, unprecedented in the Annals of mankind.
To return to F. Holiwood. He continued in very difficult times to render essential services to his county and to religion, by his zeal, wisdom, charity and fortitude, until his pious death on the 4th of September, 1616. His pedantic and blgotted sovereign had expressly denounced him in his speech to the Parliament, 1st of May, 1614, and the Royal Commissioners reported in 1615, that “Hollywood, a Jesuit, was kept and harboured by Sir Christopher Plunkett”.

From the pen of this Father we have :

1. “Defensio Concilii Tridentini et Sententice Bellarmini de auctoritate VuLgatae Editionis”, with an appendix.
2. “Libellus de investiganda vera et visibili Christi Ecclesiae”. This is a 4to. volume printed at Antwerp, 1604. It was re-printed with additions at Antwerp, in an 8vo form, 1619, under the name of John Geraldini.
3. A Latin Treatise “De Meteoris”.

• He sometimes signs himself Johannes Bushlock
• This hollow and rotten hearted prince had been a pensioner of the Pope, and the king of Spain. F. William Creitton, in a letter to F. Thomas Owen, dated Billom, 4th of June, 1605, says also. “Our Kyng had so great fear of ye nombre of Catholikes, ye pui-saunce of Pope and Spaine, yet he offered Libertie of Conscience and send me to Rome to deal for the Pope’s favor and making of an Scottish Cardinal, as I did shaw the Kyng s letter to F. Parsons”. In the sequel this contemptible tyrant considered a petition presented for Liberty of Conscience as an indignity, and committed the petitioners to gaol for their presumption!

LAWNDY, THOMAS, was the acting Superior of the Irish Mission in 1623,4,5, as his letters demonstrate, and appears to have had habits of business.

Born: 1543, Wexford Town, County Wexford
Entered: 1570, St Andrea, Rome, Italy (ROM) / Arona, Novara, Italy (MED)
Ordained: pre-Entry
Died: 07 March 1599, San Roque, Lisbon, Portugal - Lusitaniae Province (LUS). Described as a "Martyr of Charity".

1590-1599 At Casa San Roque Lisbon, Age 50, Society 7, Confessor

◆ Fr Edmund Hogan SJ "Catalogica Chronolgica":
He was a Martyr of Charity; Founded the College of Lisbon; Writer; Very zealous; A good linguist.
He is much praised by Fitzsimon and Copinger (his contemporaries) [cf Foley “Collectanea”]

◆ Fr Francis Finagan SJ:
Was already Ordained before Ent 1583 Rome. Received into the Society by General Aquaviva.
Although he entered at Rome, as there was no room there he was sent to make his Noviceship at Arona (near Milan)'.
1585-1589 Seems to have been at Genoa studying'.
1589 Sent by the General to Lisbon to take the place of Father Robert Rochford in ministering to the sailors and merchants who frequented the port, and lived at the Residence and Church of San Roque. He met with poor students arriving from Ireland or already living precariously in the city, anxious to make their ecclesiastical studies and return as priests to work amongst their countrymen. His immediate problem was feeding and housing them. By questing for alms for the support of these poor Irishmen he was able to meet their immediate and most pressing needs; food; clothing and lodging adequate for study and prayer. But Royal recognition and support were necessary to assure stability to the work. Thanks to the good offices of a Jesuit Pedro Fonseca, the Royal approval was secured and the Irish College, Lisbon, came officially into being on 1 February, 1593. A wealthy nobleman, Antonio Fernando Ximenes, endowed the Chairs of Theology in the College. Howling himself never became Rector of the College he did so much to found. His preference was that his Mission amongst sailors, traders and the refugees from the Elizabethan persecution, would have been impossible if he had been tied down by the problems inseparable from government. He died a martyr of charity during an outbreak of plague in the city 07 march 1599 (though this seems to have been a common date of death for many Jesuits who died in the plague of the time in different parts of Europe). In his busy nine years in Portugal, Howling must have found little leisure for writing yet he can be fairly described as the the first of the modern Irish martyrologists from Bishop Rothe to Bruodin. His opusculum is entitled “Perbreve Compendium in quo contin- entur nonnulli eorum qui .. . in Hybernia, regnante IMPIA REGINA Elizatleth martyrium perpessi sunt”. (Spic.Ossor.l, pp 82 sqq.)

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Houling, (Howlin), John
by Judy Barry

Houling, (Howlin), John (1543/4–1599), Jesuit and martyrologist, was born in Wexford and entered the priesthood at an unknown date. He is first recorded in 1577 when he was at Alcala de Henares, Spain (where he was a friend of William Walsh (qv), the exiled bishop of Meath). He was in Galicia in 1580 and in Lisbon in February 1583. Towards the end of that year he entered the Society of Jesus in Rome and was sent to Milan for his noviciate. In September 1589 he set out for Spain and was directed to a Jesuit house in Lisbon to take the place of Robert Rochford who ministered to Irish sailors and catholic exiles who landed at that port. Many of the exiles were unaccompanied youths and Houling’s concern for their welfare led him to envisage founding a college to provide them with an education. In 1592, he assisted Thomas White (qv), who had encountered similar problems at Valladolid, to establish a college for Irish students at Salamanca, with a royal guarantee of admission to the university.

Shortly after, having raised sufficient money to buy a disused convent, Houling brought his plans for Lisbon to fruition: on 1 February 1593, with the aid of Father Pedro Fonseca, he established the Irish College of St Patrick with an initial enrolment of thirty students. For the next six years he taught in the college and administered its affairs, overcoming its initial financial difficulties with funds provided by the viceroy of Portugal and the assistance of a local nobleman, Antonio Fernando Ximenes, who established an endowment to support fourteen students. In October 1599 plague broke out in Lisbon, and Houling and three fellow Jesuits busied themselves with visiting the sick and distributing food. All four died of the plague. Houling died in Lisbon, but the date recorded (7 March 1599) is clearly notional, having been assigned also to the deaths of a number of Jesuits who died about this time in different parts of Europe.

About 1589, Houling compiled the first native Irish martyrology, ‘Perbreve compendium’, a biographical listing of forty-six Irish people who had suffered for their religion between 1578 and 1588, thirty-nine of whom had died. Almost all were from Munster and south Leinster and most were Anglo-Irish. Rather more than half were lay people. Some of these were people of note, including the 15th earl of Desmond (qv), his brothers James and John (qv) and the brothers of Lord Baltinglass (qv), but there were ordinary people as well, among them a Wexford baker, Matthew Lambert (qv). Two were women, Margaret Ball (qv) and Margery Barnewall, who had suffered persecution for their faith.

Houling, in effect, was ascribing martyrdom to those he believed to have died for their faith in the Desmond, Baltinglass and Nugent rebellions or who had suffered in the aftermath. It is unlikely that he was in Ireland during the decade but he was personally acquainted with some of those whose stories he recorded, including Barnewall whose confessor he had been in Galicia, and his work provides an insight into the way in which exiles perceived events at home. It is preserved in the archives of the Irish College of Salamanca and was printed by Cardinal P. F. Moran (qv) in Spicilegium Ossoriense, i (1874), 82–109.

Edmund Hogan, Distinguished Irishmen of the sixteenth century (1894), 29–47; Irish Jesuit Archives (Leeson St., Dublin), MacErlean transcripts; Proinsias Ó Fionnagáin, SJ, ‘A biographical dictionary of Irish Jesuits in the time of the Society's third mission, 1598–1773’ (unpublished MS, c.1970s); Colm Lennon, The lords of Dublin in the age of reformation (1989), 143, 156–8, 213–14; Alan Ford, ‘Martyrdom, history and memory in early modern Ireland’, Ian McBride (ed.), History and memory in modern Ireland (2001), 43–66

◆ James B Stephenson SJ Menologies 1973
Father John Howling 1542-1599
The name of Fr John Howling deserved to be held in honour and benediction for two reasons : Firstly because he was the founder of the Irish College in Lisbon in 1593, which, in the words of Fr Edmond Hogan “was a momentous event in Irish history, determining in a very great measure, the Catholic future of the country”; Secondly, for his work as a historian. In the midst of his most arduous labours for the faith, he wrote a most valuable account of the Irish martyrs done to death between 1578 and 1588. It is the very first contribution to an Irish Martyrology.

Fr Howling was a Wexford man, born in 1542 and entering the Society in 1573. He was an able writer, and excellent linguist, a man of untiring zeal, and lastly, a Martyr himself, for he died nursing those sick from the plague in Lisbon, on December 13th 1599.

Fr Henry FitzSimon wrote of him : “Fr Howling, by his pains advanced the public good of his country to his greatest power, leaving his memory in continual benediction, and that by him, our sad country hath received many rare helps and supplies, to the gread advancement of God’s glory and the discomfiture of heretics”.

Fr Howling’s name is given by Oliver in his “Collectanea” as “Olongo” (CCXIII), where he refers to him as “This unaccountable name (Q Lynch) as given by Fr Matthioas Tanner, p 347 of “Confessors of the Society of Jesus”.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
HOULING, JOHN This Father is mentioned in the Preface to F. Fitzsimon’s “Treatise on the Mass"

OLINGO, JOHN. This unaccountable name (Q. Lynch ?) is given by F Matthias Tanner, p. 347, “Confessors of the Society of Jesus”, to an Irish Father who died a victim of charity in attending persons attacked with the plague of Lisbon, in the Month of January, 1599.

Born: 03 November 1837, Dublin City, County Dublin
Entered: 07 December 1860, St Stanislaus College, Tullabeg, County Offaly
Ordained: 19 September 1874, Laval, France
Final Vows: 01 November 1878
Died: 08 March 1904, St Vincent’s Hospital, Dublin

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

Older brother of John J Hughes RIP - 1912

by 1863 at Roehampton, London (ANG) studying
by 1864 at Rome, Italy (ROM) studying Theology 1
by 1872 at Laval, France (FRA) studying
by 1876 at Drongen, Belgium (BELG) making Tertianship

◆ HIB Menologies SJ :
Early education was at Belvedere and St Finian’s, Navan before Ent. (Older brother of John J Hughes RIP 1912??)

After First Vows he was sent to Roehampton for Rhetoric, and then returned for Regency at Clongowes and Tullabeg.
He was then sent to Laval for Theology, and in the company of Edmund Donovan, was Ordained there.
He was then sent to Drongen for Tertianship. along with Joseph Tuite and Daniel Clancy.
He was then sent to Clongowes as Minister for two years.
1877-1882 He was sent to Crescent as teacher and Operarius.
Then he was sent to Mungret as Procurator, which had just been handed over to the Jesuits. He put everything on a good footing there.
1883-1887 He was appointed Procuator of the Province, and during the latter years of this was also involved in the Mission Staff.
1888 He was appointed Rector of Galway, and continued his involvement in the Mission Staff. On Father Ronan’s retirement, he was appointed Superior of the Mission Staff. This was a post he filled to great satisfaction. He was a man of sound common sense, and was well remembered by many religious communities who listened keenly to his exhortations.
During the last few years of his life he suffered a lot, and felt keenly the requirement to retire, which had come too soon. He died peacefully at St Vincent’s Hospital, where he had undergone surgery, 08 March 1904.

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

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

Father Patrick Hughes (1837-1904)

Brother of the preceding (John), was educated at Belvedere College and St Finnian's, Navan. He made his higher studies in Rome and Laval. In 1876, he arrived at the Crescent and spent six years here as master and member of the church staff. He was subsequently, bursar of the Province, Rector of St. Ignatius', Galway (1888-91) and superior of the mission staff. He died at Milltown Park.

Born: 13 October 1801, Dublin City, County Dublin
Entered: 02 November 1821, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 19 September 1835, Stonyhurst, England
Final Vows: 15 August 1839
Died: 03 June 1843, at sea between Calcutta and Singapore - Angliae Province (ANG)

◆ HIB Menologies SJ :
Early education at Stonyhurst

After First Vows spent two years studying at Ferrara and Rome.
1826-1836 Taught at Stonyhurst, was made Prefect of Studies. He was Ordained there 19 September 1835 by Bishop Penswick.
1836-1842 Sent to Lowe House, St Helen’s
1842 Sent to Calcutta, and taught Natural Philosophy, Astronomy and Chemistry, in which he excelled at St Xavier’s College there.
He died while on a ship from Calcutta to Singapore 03/06/1843. he had recently been elected a member of the Royal Asiatic Society

Born: 29 September 1610, Dublin City, County Dublin
Entered: 19 March 1633, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1641, Rome, Italy
Final Vows: 01 January 1651
Died: 08 December 1673, Sezze, Italy - Romanae Province (ROM)

1636-1639 At Roman College - Disposition or talent, judgement and proficiency good.
1642 At St Andrea Tertianship
1645 At Illyricum College (Loreto) (ROM) teaching Grammar and Philosophy. Fit for lighter subjects and for governing
1649 In the Greek Seminary Rome as Minister and teaching Philosophy and Theology
1651 At Spoleto College - fit to teach speculative sciences
1655 In the Illyricum College teaching Grammar, Philosophy and Theology
1658-1661 Penitentiary at Loreto teaching Philosophy and Theology
1669, 1671 Rector of Irish College Rome, but also said to be Rector of Montesanto (ROM) in 1669
1672 at Politabo College, teaching, penitentiary Rector for 4 years and Minister for 2
1675 & 1678 Catalogue not mentioned

◆ Fr Francis Finegan SJ :
Had already studied at Douai before Ent 19 March 1633 Rome
After First Vows he resumed studies at the Roman College and was Ordained there 1641
1644-1664 Sent to a Chair of Philosophy at Illyrian College Loreto, and later a Chair in Theology - and during this time he also lectured at Spoleto and Viterbo (1650-1652)
1664-1670 Sent as Minister to Montesanto, where he became Vice-Rector in 1665, and then Rector 28 September 1667
1670-1671 Rector of Irish College Rome where he showed himself a far-sighted financial administrator, but his rule was unpopular with the seminarians whose summer vacation he decided should be shortened from twenty to fifteen days. His rectorship lasted only a year.
1671 With failing health he retired with permission from Fr General to the College of Montepulciano, and he died at Sezze 28 December 1673
He had been chosen to go to Ireland in 1649 but the worsening condition of the country caused the General to cancel permission for the journey

Born: 26 July 1832, Enniscorthy, County Wexford
Entered: 02 December 1856, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1868, Salamanca, Spain
Final Vows: 15 August 1874
Died: 11 September 1880, St Patrick’s College, Melbourne, Australia - Romanae province (ROM)

by 1859 in Roman College, Italy (ROM) studying Philosophy
by 1861 at Namur Belgium (BELG) studying Philosophy
by 1866 at Loyola College, Salamanca Spain (CAST) studying Theology 1
by 1869 at Leuven Belgium (BELG) studying
by 1871 at Rome Italy - Tusculanus (ROM) teaching
by 1872 at St Joseph, Tiruchirappalli, Negapatanense India (TOLO)

◆ HIB Menologies SJ :
Early education was at Clongowes.

After First Vows he remained in Rome for Philosophy.
He was then sent for Regency Teaching Mathematics at Clongowes.
He was then sent to Salamanca for Theology, was Ordained and went to Louvain for his 4th year Theology.
1870 he went to India, where he spent nine years teaching at Trichonopoly (Tiruchirappalli) and as Chaplain to the British Forces there, and working with indigenous people.
1879 A large tumour appeared on the left side of his face. His Superiors wanted him to return to Ireland, but the doctors thought he needed a warmer climate. So, he went to Melbourne, arriving there November 1879. he received a warm welcome at St Patrick’s College there, and the most eminent surgeon there was called to attend to him. The diagnosis was that he had a cancer which would result in his death in about eight months. An operation granted him some relief, but by September of 1880 he was clearly close to death. The Rector Christopher Nulty was called to his bed at 12.45 am, just in time to give him the last rites.

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
James Joyce entered the Society 26 July 1856, and undertook novitiate and early studies in Rome, followed by regency at Clongowes, and theology in Salamanca and Louvain. In 1870 he sailed for India where he was head of the college in Trichinopoly and chaplain to the British Army. In 1879 a large tumor appeared on the side of his head and superiors wanted him to return to Ireland. Doctors thought a warmer climate would be better so he was sent to Melbourne, living at St Patrick's College. The cancer soon killed him.

Born: 11 January 1856, Dublin City, County Dublin
Entered: 06 October 1891, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1898, Milltown Park, Dublin
Final Vows: 25 March 1909, Mungret College SJ, Limerick
Died: 19 July 1945, Mungret College, County Limerick

Youngest brother of Robert I - RIP 1929 and T Patrick - RIP 1918
Cousin of Joseph McDonnell - RIP 1928

by 1894 at Enghien Belgium (CAMP) studying
by 1895 at St Aloysius Jersey Channel Islands (FRA) studying
by 1908 at Drongen Belgium (BELG) making Tertianship
by 1919 at LLandrindod, Wales (ANG) working

◆ HIB Menologies SJ :
Youngest brother of Robert I - RIP 1929 and T Patrick - RIP 1918
Note from Robert I Kane Entry :
“Father Robert Kane SJ, well known as ‘the Blind Orator’ died at Milltown Park.... The son of William J Kane of Dublin and his wife Mary MacDonnell of Saggart ... he was a nephew of Sir Robert Kane, distinguished Irish scientist, author of “The Industrial Resources of Ireland”, and first cousin to the famous Admiral Henry Kane.

◆ Irish Province News

Irish Province News 20th Year No 4 1945

Obituary :

Fr. William Kane (1856-1891-1945)

On July 19th, 1945, at Mungret College, Limerick, Fr. William Kane peacefully died in the 90th year of his age and the 54th year of his religious life.
Fr. William Kane was born in Dublin on January 11th, 1850. He was a nephew of the celebrated scientist Sir Robert Kane, F.R.S., and first cousin of Rear-Admiral Sir Henry Kane, world-famous as commander of H.M.S. "Calliope," which by his skill he saved from destruction in a tornado that swept over Apia Harbour, Samoa, on March 17th, 1889. Having completed his secondary education at Stonyhurst College and at the Oratory School, Birmingham, then under the direction of Newman, he studied law at Trinity College, Dublin, taking out his degrees of B.A, and LL.D. He was called to the Irish Bar in 1879. In 1888 he accompanied Sir James Marshall to the Niger Territories as a Junior Judge, and subsequently succeeded Sir James as Chief Justice. He resigned this post in 1889; and on his return to Europe, was called to the English Bar. Two years later he joined the Irish Province of the Society of Jesus, of which two of his brothers, Frs. Robert and Patrick Kane were already members. He studied Philosophy at Jersey and Theology at Milltown Park, Dublin. He was ordained priest in 1898, and made his solemn profession in 1909.
Having spent two years at Milltown Park as Professor of the Short Course of Theology, Fr. Kane joined the staff of Mungret College in 1901. With the exception of his year of tertianship at Tronchiennes, another year as Professor of Philosophy at Milltown Park, and a short period of parochial duty at Llandrindod Wells after the death of his brother Fr. Patrick, Fr. Kane was a member of the Mungret community until his death last July. He taught in the secondary school and in the classes preparing for the Arts and B.A. degree examinations of the Royal University. He was Editor of the Mungret Annual for several years. But the greater part of his life in Mungret was devoted to the intellectual and professional training of the Apostolic students as Professor of Philosophy. Advancing age obliged him at length to retire from active life, but to the end he was an assiduous reader, and retained his faculties unimpaired to within a day or two of his death.
Fr. Kane's acute and vigorous mind embraced a variety of recondite branches of learning-Philosophy, Theology, Physics, Astronomy, Botany, higher Mathematics. Anything ke knew, he had thoroughly mastered ; and his memory, even in extreme old age, was amazingly fresh and accurate. Ever eager to impart the rich stores of his knowledge, he was prepared at a moment's notice either to range at large over wide fields of knowledge or to discuss some abstruse problem in minute detail. A year or two before his death I was taking a stroll with him on the Philosophers' Walk in Mungret. It was the month of May, and the Philosophers were seated here and there under the trees preparing for the oncoming examinations. Two of them approached us and said to Fr. Kane: "Father, we have a difficulty which we would like you to solve for us"; and they stated it. Fr. Kane replied at once “Schiffini deals with that point”, and then and there cleared up the whole matter in a few words. It struck me at the time that if he had received a day's notice in which to consult his authorities, he could not have given a more complete and satisfactory answer.
Yet while his learned ‘sock’ was ever on, Fr. Kane's social gifts made him an excellent community man. He had a large fund of good stories and amusing anecdotes, and was always ready to cap a witticism with one better. He took part in concerts and entertainments, singing with great go, and biretta pertly cocked on the side of his head, a Latin version of "Father OʻFlynn." He was a keen cricketer, fielding brilliantly at "point" with quick eye and sure hand. He took a prominent part in the activities of a villa, especially in mountaineering. I have often heard him say that he had climbed to the summit of Carrantuohill on four different occasions. Few, I think, have made the ascent so often.
Not the least pleasing features of Fr. Kane's character were his harmless drolleries. Lacking to some degree in a sense of humour, he would take almost any statement literally, a fact wbich laid him open to much "leg-pulling.” He had made a careful study of the topography and antiquities of Limerick, and misstatements, usually deliberate, I fear, regarding the streets and bridges of the city, invariably elicited from him a vigorous and uncompromising correction. On such occasions you took your life in your hands, for when the interests of truth were at stake, Fr. Kane gave no quarter. His previous legal training manifested itself in the cross-questioning to which he subjected you on apparently unimportant details connected with some incident you were relating. Or again, if you proposed some problem calling for lengthy explanation, you might expect to be served with sheets-usually the backs of envelopes-filled with facts, references, charts, etc., more or less undecipherable.
But these foibles of the “old Judge”, as we loved to call him, were but the surface of things. Beneath was the man of high intelligence, wide and deep culture, a gentleman in the full meaning of Newman's analysis of that term, a religious in accordance with the Institute of the Society. Of the virtues with which he was adorned I shall mention but one, the greatest of all, namely his charity. Fr. Kane was a man of strong character and convictions ; yet though I have lived with him for over twenty years, I cannot recall having ever heard him say an unkind word of anyone, or speak with disparagement either of his religious brethren, or of the general body of the clergy or laity, or of men in public life. Eternal rest and light to his soul; and may God continue to bless our Province with men endowed with the eminent talents and solid piety of Fr. William Kane.

◆ James B Stephenson SJ Menologies 1973

Father William Kane 1856-1945
Fr William Kane, the third of the famous Jesuit trio of the Kanes, was commonly known as “The Judge” for the fact that he had been a judge in Nigeria before entering the Society.

Born in Dublin on January 11th 1856, he received his early education at Stonyhurst and The Oratory Birmingham. At rthe suggestion of Newman, he studied Law at Trinity College Dublin, taking his BA and LLD degrees. He was called to the Irish Bar in1879, and ten years later to the English Bar. Meanwhile he held the post of Chief Justice iun Lagos Nigeria. In 1891 he became a Jesuit.

He professed the short course at Milltown for two years, and then in 1901 he went to Mungret, where he spent the remainder of his life. He was so long there that he became a symbol of the place, being especially dear to generations of Apostolics to whom he professed philosophy for so long.

He was a man of deep, one might almost say rigid religious conviction, a scholar and a gentleman, in the full meaning of Newman’s definition of that term. He was never known to criticise anybody publicly though he could inveigh with vehemence what he thought was improper or incorrect.

As Spiritual Father his Triduum to the scholastics at Christmas was always on the Three Wise Men, and especially on the mysterious star. Indeed, more often than not, like the Wise Men, he used lose the guiding star of his discourse.

Active up to the last two years of his life, he passed on to his reward on July 19th 1945, after a strenuous life of faithful service.

Fr Kane’s Memento for the Living was always made at length and aloud, and included even those in high places with whom he disagreed in politics. It is hoped that his many pupils all over the world will remember him in their Memento for the Dead.

◆ The Mungret Annual, 1926

Mungret Jubilee

Father William V Kane SJ

It is twenty-five years since Father William Kane was placed on the staff of Mungret College, and since then his connection with the School has been practically continuous. It would be very ungracious - to say the least.. to let such an anniversary pass without some acknowledgment.

Fr Kane has given to Mungret the service of a quarter of a century. He has expended generously, without counting the cost, his talent and energy; he has laboured long and unselfishly in a field where the sower does not. always-nor often-see his harvest. For some years past he has not been teaching the Intermediate classes, and thus has not been in direct contact with the Lay School. He no longer plays the games - “old boys” wlio are not yet too venerable will remember how steadily he batted in Community matches and whát a dangerous man he was at point - but he has still the deepest interest in all that concerns the Lay School.

But his principal work has been done in the Apostolic School. For over fifteen years as the chief teacher of Philosophy, he has been the constant and principal influence in the intellectual and professional training of the Apostolics; and scarcely less considerable has been the influence he has exerted by his activity and interest in the debates and academies.

The Philosophers have been not merely his pupils; they have also been his friends. They write to him from all parts of the world, from All Hallows, Dalgan, Genoa, Rome - if they are at their studies : from America, South Africa, Australia, India, China, where they are at work on the mission. It is scarcely an injustice to anyone to say that for the great majority of the Apostolics who have passed through Mungret since 1900, Fr Kane is the figure that first springs to their mind at the mention of their “Alma Mater”. He is the one figure, too, that they have been certain to find before them when they came back on a visit. Rectors and Moderators have come and gone, but Fr Kane was permanent.

His work for the “Mungret Annual” can not be left unmentioned. He has been connected with it as Editor or Manager for nearly twenty years. What it has cost him in time and worry and labour, only those can guess who have some experience of such work.

The service which Fr Kane has given for 25 years to Mungret is not the service which men usually notice and reward; but there is One Who seeth in secret and will repay. And in the meantime, the “Mungret Annual”, which owes so much to him, speaking for the authorities of the College and expressing the sentiments of his many Mungret pupils and friends, in Ireland and in other countries, wishes to make here a simple acknowledgineot of esteem for his character and of gratitude for his services. May he be long spared to give himself to God's work

◆ The Mungret Annual, 1946

Obituary

Father William V Kane SJ

The death of Father William Kane, I which took place on July 19th, 1945, has broken a golden link with Mungret's glorious past, and taken from amongst us a saintly priest whose personality and influence are closely entwined with generations of Mungret's alumni, priests and laymen, both at home and in distant lands.

Father William Kane was born in Dublin on January 11th, 1856. He was a nephew of the celebrated scientist, Sir Robert Kane, FRS, and first cousin of Rear Admiral Sir Henry Kane, world-famous as commander of HMS “Calliope”, which, by his skill he saved from destruction in a tornado that swept over Apia Harbour, Samoa, on March 17th, 1889. Having completed his secondary education at Stonyhurst College and at the Oratory School, Birmingham, then under the direction of Newman, he studied law at Trinity College, Dublin, taking out his degrees of BA, and LLD. He was called to the Irish Bar in 1879. In 1888 he accompanied Sir James Marshall to the Niger Territories as a Junior Judge, and subsequently succeeded Sir James as Chief Justice. He resigned this post in 1889; and on his return to Europe, was called to the English Bar. Two years later he joined the Irish Province of the Society of Jesus, of which two of his brothers, Fathers Robert and Patrick Kane were already members. He studied Philosophy at Jersey and Theology at Milltown Park, Dublin. He was ordained priest in 1898, and made his solemn profession in 1909.

Having spent two years at Milltown Park as Professor of Theology, Father Kane joined the staff of Mungret College in 1901. With the exception of his year of tertianship at Tronchiennes, another year as Professor of Philosophy at Milltown Park, and a short period of parochial duty at Llandrindod Wells after the death of his brother, Father Patrick, Father Kane was a member of the Mungret community until his death last July. He taught in the secondary school and in the classes preparing for the Arts and BA degree examinations of the Royal University, and was Editor of the “Mungret Annual” for several years.

But the greater part of Father Kane's life in Mungret was devoted as Professor of Philosophy to the intellectual and professional training of the students of the Apostolic School. A man of keen and subtle intelligence, and profoundly versed in many recondite branches of knowledge - Theology, Mathematics, Chemistry and Physics - he was fully competent to deal with the great problems of Metaphysics, and to appreciate their bearing and influence on other sciences. As a result, Father Kane imparted to his pupils a thorough grasp of first principles, as well as habits of clear and orderly thinking. To his training was due, in no small measure, the success achieved in Rome, Louvain and other. centres of theological study, by Mungret men, so many of whom gained the highest academical distinctions, gratefully acknowledging the debt which they owed to Father Kane.

While devoted to Philosophy and Science, Father Kane at the same time took a prominent part in the activities of College life. He attended and spoke at the boys Debating Societies; and at House Concerts he delighted all by the verve and “go” with which he sang a Latin version of “Father O'Flynn”. He was a keen cricketer, fielding brilliantly at “Point” " with quick eye and sure hand. These manifold contacts with the everyday lives of his pupils, his sterling qualities, and his charming if uncompromis ing personal character, endeared him to all, When past Mungret students from distant parts of the globe revisited their Alma Mater, one of their principal objects was to meet Father Kane and talk over old times, with him.

Advancing age at length obliged Father Kane to retire from active life. During the placid evening of his days, spent at Mungret under the devoted care of Nurse Corrigan, the College Matron, Father Kane maintained his interest in the many depart ments of learning of which he had obtained so thorough a mastery. To the end he retained all his faculties unimpaired. Death came peacefully. On a quiet night during the summer holidays he passed to his eternal reward. RIP

JM SJ

Born: 29 September 1567, Cashel, County Tipperary
Entered: 17 October 1589, Tournai, Belgium - Belgicae Province (BELG)
Ordained: 14 February 1598, Louvain, Belgium
Final Vows: 02 August 1605
Died: 19 August 1640, Cashel, County Tipperary

Alias Bryan O'Carney

Son of Pat Kearney and Elizabeth Connor
Master of Arts and studied Philosophy for 6 years - studying at Douai (1588) - D Phil (1589)
1593 at Antwerp teaching Humanities and Poetry
1597 2 years Theology at Louvain
Taught Rhetoric at Lille for 2 years
1599 At Bourges teaching Greek?
1617 In Ireland
1621 Superior of Jesuits in East Munster.
“chiolericus, has judgements and prudence and a good preacher”.
Uncle of Walter Wale - RIP 1646; James O’Kearney - RIP 1648

◆ Fr Edmund Hogan SJ “Catalogica Chronolgica” :
Son of Patrick O’Carney and Elizabeth née Coney. Brother of the Archbishop. Uncle of Walter Wale.
Ent 17 October 1589 Tournai; RIP 20 August 1640 Cashel
Studied in Ireland and then four years Philosophy, graduating MA and D Phil at Douai
Admitted by FLA Provincial Oliver Manraeus 17 October 1589, and Noviceship at Tournai
1591 October 2 Sent to St Omer for studies in Humanities
Regency teaching Greek and Rhetoric at Antwerp and Lille;
1603 Arrived with nephew Walter Wale in Ireland
Both he and his nephew were tried and condemned to death
Writer; a fervid Preacher; gave Missions throughout Ireland
He went in disguise for many years and had many hairbreadth escapes (Foley’s Collectanea)
He is also mentioned in the Report of the Irish Mission SJ made to Fr General Nickell (1641-1650) which are preserved in the English College Rome, and a copy at RHC London.
(cf Hibernia Ignatiana" for letters of Fr Kearney recounting his work in Ireland; Oliver’s “Collectanea”, from Stonyhurst MSS; de Backer’s “Biblioth. des Écrivains SJ” for published sermons)

◆ Fr Francis Finegan SJ :
Son of Patrick and Elizabeth née Convey
Studied in Ireland and under the Jesuits at Douai and graduated MA before, and Later DD Ent 05 October 1589 Tournai
1591-1595 After First Vows he taught Humanities successively at St. Omer, Antwerp and Lille.
1595-1598 He then studied Theology at Louvain and was Ordained there in 1598.
1698-1601 He had requested to be allowed go to the Irish Mission, and while waiting for permission taught at Bruges and Douai
1601-1602 Made Tertianship at Tournai
1603 Late Spring accompanied by his nephew Walter Wale (both sent an account of their journey to the General once arrived) he set out for Ireland where he was sent to Cashel and Kilkenny but his last years were passed in Cashel, where he died 20/08/1640. In the early days of his ministry he was seen in many parts of Munster and also was able with his nephew Walter to reconcile the Earl of Ormonde with the Catholic Church. He died at Cashel 20 August 1640.
He was for many years a Consultor of the Mission.

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Kearney, Barnabas (Ó Cearnaigh, Brian)
by David Murphy

Kearney, Barnabas (Ó Cearnaigh, Brian) (1567–1640), Jesuit priest and writer, was born 29 September 1567 at Cashel, Co. Tipperary, son of Patrick Kearney and Elizabeth Kearney (née Convey). His elder brother was David Kearney (qv), a secular priest who served as archbishop of Cashel (1603–24). Educated locally, Barnabas left Ireland for the Spanish Netherlands and studied philosophy at the Jesuit college in Douai, where he graduated MA (1588), later obtaining a doctorate in philosophy. He entered the Society of Jesus at Tournai on 5 October 1589 and, after his noviciate, taught humanities at Saint-Omer, Antwerp, and Lille (1591–5). Completing his studies at Louvain, he was ordained priest (1596) and then taught at Bruges and Douai. He completed his tertianship at Tournai in 1601–2.

In 1603 he travelled to Ireland with his nephew, Walter Wale, SJ, and for the next thirty years he played a prominent part in the work of the Irish Jesuit mission. Based in Cashel, he enjoyed the assistance of his brother David and, with Walter Wale, worked as one of the pioneers of the counter-reformation in Ireland. Discouraging locals from attending protestant services, in 1605 he avoided being captured by English soldiers when a party of men from the town assisted his escape. A powerful preacher and fluent in Irish, he worked mostly in Munster but also travelled to areas of Leinster, where he worked giving basic religious instruction and also trying to raise the level of the diocesan clergy. In 1610 he was appointed as consultor of the mission and, with Wale, was reputed to have brought Thomas Butler (qv), 10th earl of Ormond, into the catholic faith.

He published collections of his sermons, having manuscripts smuggled abroad to printers on the Continent. His first collection of sermons, Heliotropium, sive conciones tum des festis quam de Dominicis quae in solani totius anni circulo occurrunt, was published in Lyons (1622). In 1623 he sent over a second collection of sermons, ‘Tragici discourses de Passione Domini’, but the Jesuit censors refused to approve it for publication. The manuscript no longer exists and the reason for the censors’ decision remains unclear. Another collection of his sermons was, however, later approved by the censors and published as Heliotropium, sive conciones de mysteris redemptionis humanae quae in Dominica Passione continentur (Paris, 1633). This was dedicated to Archbishop Thomas Walsh (qv), who succeeded Kearney's brother at Cashel. Among the earliest collections of counter-reformation sermons, both of Kearney's publications are now extremely rare, only two copies of his 1622 Heliotropium surviving in Irish libraries (one in TCD, another in the Milltown Institute Library).

In 1629 he was appointed superior of the Cashel ‘residence’ (the territory of the local Jesuit community). His brother had left a small house to the Society and he later supervised the establishment of a small Jesuit community in Cashel. He died 20 August 1640 in Cashel. A collection of his letters is held in the Irish Jesuit Archives, Dublin.

‘Irish ecclesiastical colleges since the reformation: Salamanca, III’, IER, x (Aug. 1874), 527; E. Hogan, SJ, Ibernia Ignatiana (1880); B. Millett, ‘Irish literature in Latin’, NHI, iii, 579; Francis Finnegan, SJ, ‘A biographical dictionary of the Irish Jesuits in the time of the Society's third Irish mission, 1598–1773’, 142–3 (MS volume in Jesuit archives, Dublin); Charles E. O'Neill, SJ, and Joaquín M. Domínguez, SJ (ed.), Diccionario histórico de la Compañía de Jesús: biográfico-temático (Madrid, 2001), iii, 2182; information from Fr Fergus O'Donoghue, SJ, Jesuit archives, Dublin

◆ James B Stephenson SJ Menologies 1973
Father Barnaby O’Kearney 1565-1640
One of our greatest Missioners during the Penal Days was Fr Barnaby O’Kearney. Born in Cashel in 1565, where his brother David was afterwards Archbishop, Barnaby entered the novitiate in 1589, and was a brilliant classical scholar, teaching in Antwerp and Lille.

He came back to Ireland with his nephew Walter Wale SJ in 1603, and there he laboured for 37 years. He worked most of hism time in Munster, based in Cashel. On one mission he terrified 5 men who were leading wicked lives, by his description of hell, so that they mended their ways. In another sermon he converted a Viscount and his three brothers. The restitution he caused to be made for sins of injustices in Munster amounted to thousands.

Naturally he incurred the fierce hatred of the priest-hunters. The story of his escape from almost certain capture read like episodes of life in the Wild West. So great was the improvement in public morality as a result of his work, that the judges of the Assizes declared in open court, that Barnaby O’Kearney and Walter Wale did more to prevent robbery than all the enactments and terrors of the law.

It is truly remarkable that this man, in spite of the hazards and perils of his life, lived to celebrate his jubilee in the Society, and also had time in thew midst of his labours to publish his sermons, one volume of Homilies for Sundays and Feasts and another volume on the Passion of the Lord.

He died an old man of 75 years on August 20th 1640.

◆ The English Jesuits 1550-1650 Thomas M McCoog SJ : Catholic Record Society 1994
With his Jesuit companion Walter Wale, Kearney stayed in London with Henry Garnet during the Winter and Spring of 1602/1603 (AASI 46/23/8 pp 399-400

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
KEARNEY, BARNABY, was born at Cashell in 1565, and was brother to David, Archbishop of Cashell. He was admitted into the Society at Douay in the 24th year of his age. After teaching Rhetoric and the Greek Language at Antwerp and Lisle, he was ordered to the Irish Mission, where he arrived with his nephew, F. Walter Wale, in the summer of 1603. Both vied with each other in giving themselves up to the ministry of the Word : and both were marked out for the vengeance of the government. A troop of horse was sent by the Viceroy to Cork to apprehend them at the dawn of the 5th of September, 1606 : but God delivered his servants from their malice. F. Kearney in a letter dated the 4th of October, that year, after mentioning this escape, writes that he followed his Excellency’s footsteps to Waterford, and entered that City unsuspected with the immense concourse of the spectators, and was an ear and eye witness to his triumphant reception. His Excellency on arriving at the Court House, summoned before him eleven of the most respectable inhabitants of Waterford, viz. Paul Sherlock, who had been elected Mayor for the ensuing year, Nicholas Marian, Michael Brown, Nicholas White, James Fagan,* Nicholas Strong, James Sherlock, Richard Wadding, James Walsh, Patrick White, Richard Boucher; six neglected to make their appearance, and were heavily fined, and ordered to present themselves at Cork. The five who attended, with great spirit professed that they would never swerve an iota from the Roman Catholic Religion which they had inherited from their Fathers; but should ever manifest loyal allegiance to their Sovereign, and obedience to his representatives in all civil and political matters. His Excellency marked his indignation at this bold expression of sentiment imposed a heavy fine, and gave them in charge to his Secretary, until they should alter their opinions. Finding them immovably firm in their faith, he caused them to appear before the Lord Chief Justice, who endeavoured to gain them over by promises of place and emolument, and assured them that the Government would be satisfied, if they would but once attend the Protestant service. But these heroes well knowing that dissimulation in Religion was inadmissible, refused their consent, telling him, that they had given, and ever would give undeniable proofs of their civil allegiance; that it could never benefit the king’s interests for them to act against the dictates of conscience; and that they could not believe that the King wished them to make such a sacrifice of principle. The Sheriffs JAMES WAISH and JAMES BREWER “vere duae olivae in Domo Dei”, were then attacked; but with no better success. One hundred and sixty citizens were then selected as likely persons to be prevailed on to surrender conscience to the motives of fear and interest; but God who chooses the weak things of the world to confound the strong, supplied them with courage to resist every assault, and not one, God be praised, of the whole number, nor even in the whole population of Waterford, comprising many thousands of inhabitants, would degrade himself by an act of hypocrisy and apostasy. In revenge, tyrannical iniquity, calling itself justice, and the gospel of the Redeemer, inflicted pecuniary penalties. The base attempt of the Chief Justice to rob the inhabitants of Ross of their conscientious integrity proved equally abortive. “The Viceroy in his progress towards Carrick was informed that Nicholas Madan harboured in his castle of Whitfeld, three miles from Waterford, a learned English Priest, Thomas Hill, an Alumnus of the English College at Rome. Under some specious pretext, his Excellency proceeded in that direction with a troop of horse, and sent a detachment to search every corner of the Castle; but they found nothing, and Mr. Hill, thanks be to God, is still safe in Ireland”. The letter is dated from his hiding place, where his brother, the Archbishop of Cashell lay also concealed “e nostro latibulo, ubi frater modo est”, 4 Octobri, 1606.
F. Kearney continued during the long period of 37 years and in very difficult times the diligent and faithful Steward of the mysteries of God. The friend of peace, the promoter of habits of honest industry and sobriety, this true patriot, deserved to hear that his efforts to advance the public good, and prevent the disturbance of the public tranquillity, were duly appreciated by the constituted authorities. Even judges of assizes were known to declare in open court, that the two Jesuits, Barnaby Kearney and Walter Wale, did more to prevent robbery, than all the terrors of the law, than all the framers of coercive restrictions. I find by a letter of F. Robert Nugent, dated (ex Hybernia 1 Octobris, 1640) the following account of his death :
“F. Barnaby Kearney, an old man of 75 well spent years, quitted on the 20th day of August the labors of this life, as we hope, for everlasting rest, fortified with all the Sacraments of the Church. He had spent 51 years in the Society, and 37 in the Mission, was professed of the Four Vows, and was always zealous in preaching, (some of his sermons are in print) : in various places he taught the people with Evangelic fervour and abundant fruit!”
The sermons alluded to in this paragraph are in Latin for the Sundays and feasts in the whole year. The Title of the book is “Heliotropion”, in 8vo. printed at Lyons in 1622. A second volume of his sermons, on the Passion of Christ, was published in an octavo form at Paris, in 1633. He left in MS. an account of the death of the Earl of Ormond. This nobleman, I take it, was Thomas Butler, called “The Black Earl”, in whose conversion before his death, in 1614, F. Kearney was greatly instrumental.

• The Fagans were generous supporters of religion. F. Fitzsimon, in a letter dated 25th of November, 1599, mentions, “Dominus Thomas Fagan, insignis Benefactor noster”. as entitled to the special prayers and gratitude of the Society.

Born: 17 March 1846, Tipperary Town, County Tipperary
Entered: 28 August 1865, Milltown Park, Dublin
Ordained: 21 September 1880, St Beuno’s, St Asaph, Wales
Final Vows: 15 August 1890, Australia
Died: 15 May 1913, Lewisham Hospital, Sydney, Australia

Part of St Ignatius College community, Riverview, Sydney, Australia at the time of death.

Younger brother of Thomas - RIP 1887
Early education at Clongowes Wood College SJ

Father Provincial of the Irish Province of the Society of Jesus: 3 December 1894-11 November 1900.
Superior of the Irish Jesuit Mission to Australia Mission: 05 April 1890-1894

by 1868 at Amiens France (CAMP) studying
by 1869 at Rome Italy (ROM) studying Theology
by 1871 at Maria Laach College Germany (GER) Studying
by 1878 at Innsbruck Austria (ASR-HUN) studying
by 1879 at St Beuno’s Wales (ANG) studying
Early Irish Australia Mission 1884; Mission Superior 05 April 1890
PROVINCIAL 03/12/1894

◆ HIB Menologies SJ :
Younger brother of Thomas - RIP 1887. They were very close.
Early education was in America and then Clongowes.

After First Vows he did his studies at Amiens and Rome, later at Maria Laach and Innsbruck, and in the end at St Beuno’s. Wherever he went, the same spirit of kindness and good humour went with him, and this was true throughout his life. On Australian who went to visit him in Rome was greeted warmly at first, but when he mentioned that he was to see Father Keating, the courtesy was unbridled.
1870 He was living in Rome at the same time as the “Robber King of Sardinia” Victor Emmanuel laid siege to and conquered the city. he was a student at the time, and not inactive in the siege, going here and there to tend to the injured and dying. He was truly a martyr in desire. The conquerors drove the Jesuits from the Roman College. By 1872 the Jesuits were banished from Maria Laach and Amiens, and he was in these places.
1877 He was sent for studies to Innsbruck where he joined Thomas Browne and Francis Carroll.
1880 He joined Joseph Dalton in Australia, and succeeded him as Rector of Riverview.
1890 He was appointed Mission Superior in Australia.
1894 He was recalled to Ireland as provincial of HIB, and he remained there for six years.
1901 He returned to Australia as Rector of Xavier College, Kew. He then moved to North Sydney, for a time at St Mary’s, then Lavender Bay, succeeding John Gately. While working in these Parishes, his gentleness, friendliness and care for every man, woman and child, won the hearts of all. When he left Lavender Bay for a second stint as Rector of Riverview in place of Thomas Gartlan who had been sent to Melbourne, the people gave him a wonderful send off.
His death took place at Lewisham Hospital (run by the Nuns of the Little Company of Mary) 14 May 1913. The funeral was hugely attended and the Archbishop of Sydney, Michael Kelly, both presided and Preached. The Jesuits at Riverview received countless letters and telegrams from all parts of Australia condoling with them on the death of Father Keating.

Catholic Press, Sydney :
Rev W A Purves, Headmaster of the North Sydney Church of England Grammar School wrote : “I am sure everyone who knew Father Keating feels an individual loss. For myself I never knew quite so courteous and kindly and entirely charming a gentleman; and for you who knew well his other great and endearing qualities, the blow must indeed be heavy. I think sch personalities as his have a strong influence in maintaining friendliest relations among us all, and whilst in a sense one cannot mourn the second and better birthday of a good man, one cannot but miss him sorely.”

Rev Arthur Ashworth Aspinall, headmaster of the Scots College, in conveying his sympathy to the Acting Rector, the Staff and Pupils of Riverview, wrote :
“It was my privilege to meet Father Keating years go and more recently, I realised the charm of his cultured personality, and can thus in some degree realise the loss which the College and your Church has sustained. The State has too few men of culture not to deplore the removal of one so much honoured in the teaching profession.”

Note from Thomas P Brown Entry
1877 He was sent to Innsbruck for Theology with W (sic) Patrick Keating and Vincent Byrne

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Although born in Ireland, Patrick Keating received much of his early education in the USA. His secondary education began at Clongowes Wood College, Kildare, Ireland, where he had a reputation as a fine athlete and was a good rifle shot. He entered the noviciate at Milltown Park Dublin, 2, August 1865. His juniorate studies were at the College of St Acheul, France, his philosophy at the Roman College, and theology at Innsbruck and St Beuno's, Wales, 1877-81. Regency was undertaken after philosophy at St Stanislaus College Tullabeg, 1871-77, where he was assistant prefect of studies and taught university students.
Keating was living in Rome in 1870. On 20 September the troops of Victor Emmanuel laid siege to the city of Rome. He risked his life by helping the wounded on the streets. The Jesuits were driven from the Roman College. So Keating finished his third year philosophy at Maria Laach during the Franco-Prussian War.
After his ordination in 1880, he taught religion, French and Italian for a short time, 1881-82, at Clongowes Wood, and the following year was socius to the master of novices at Milltown Park, during which time he completed his tertianship.
In 1883 Keating arrived in Australia, joined Joseph Dalton at St Ignatius' College, Riverview, and succeeded him as rector in 1888. He was appointed mission superior in 1890 and resided at Riverview. In 1894 he returned to Ireland as provincial, residing at Gardiner Street.
He returned to Australia in 1901 and was appointed rector of Xavier College, Kew, and taught for the public examinations. From 1908-11, he performed parish ministry at North Sydney and at Lavender Bay, Sydney, and in 1912 was appointed rector of Sr Ignatius' College, Riverview. He died in office the following year following a cerebral haemorrhage.
Patrick Keating was one of the most accomplished Irish Jesuits to come to Australia. He was spiritually, intellectually and athletically gifted, and respected for his administrative skills. People spoke of “his urbanity his culture, his charm, his good looks, his human insight and his ability to inspire affection”.
Christopher Brennan, the Australian poet and former student of Keating, paid him an outstanding tribute. He believed him to be “the most distinguished personality that I have ever met, a standard whereby to test and judge all others. To come into his hands ... was to be initiated to a quite new range of human possibilities”. He praised Keating for his 'rare qualities of gentleness and sympathetic comprehension.
His Jesuit community praised his great spirit of exactness and neatness, the kindness he extended to all, his strong sense of duty, a tender devotion to the Blessed Sacrament, and his work in adorning the chapel. Under his direction, Brother Girschik made a line cedar vesting press for the sacristy at Riverview, which still stands.
Writing to Ireland in 1894, Dalton, at Riverview, believed that Keating's students had great confidence in him and “liked him well”. John Ryan, mission superior, did not lavish praise upon him. He believed him to be good at administration, but not with finances, not overly strict in discipline; firm and decisive, but easily influenced by anyone of strong mind, cool of temper, but not fatherly or sympathetic, somewhat superficial, cold and at times sarcastic, discouraging more than encouraging. The Irish provincial, Timothy Kenny, while visiting Australia in 1890 believed Keating to be “the most admirable man I ever met”. That being the opinion that counted, Keating became the next Irish provincial.
In his speeches as rector of the various colleges, Keating showed his openness, appeal to reason and genuine belief in the goodness of human nature. He was truly a cultured humanist. He kept well informed about contemporary ideas in education and gave critiques of them, continually stressing the traditional classical education of the Jesuits. He was concerned at Riverview by the rather poor quality of Jesuit teachers, men “rather broken in health”, who were not helping the boys achieve good examination results.
At the time of his death, Keating was one of the most significant Jesuits in Australia, much loved and most appreciated by those who experienced him, both as a kind and courteous gentleman, and as a cultured scholar.

◆ James B Stephenson SJ Menologies 1973

Father Patrick Keating SJ 1846-1913
Fr Patrick Keating was born in Tipperary on March 17th 1846. Although born in Ireland he received his early education in America, then completing his secondary course at Clongowes Wood.

As a Jesuit, he was present in Rome when it was captured by Victor Emmanuel of Sardinia. In the midst of the bombardment, he went here, there and everywhere, assisting the wounded civilians and soldiers. He, with his companions, were driven from Rome and proceeded to Maria Laach in Germany and then to Innsbruck.

Fr Keating went to Australia where he became the first Rector of St Ignatius Riverview, and then Superior of the Mission.

He was recalled to Ireland to become Provincial in 1894. After his term as Provincial, he returned once more to Australia, where he filled many administrative posts and became a widely-known and popular figure in public life. He figures largely in the long and brilliant school-story of Fr Eustace Boylan”The Heart of the School”. Fr Keating (Keeling of the story) is a winning and lovable Rector of Xavier.

At his death in Sydney on March 15th 1913 there were many generous tributes to his work and character, not only from Catholics, but from persons of all religious denomination.

◆ Interfuse

Interfuse No 42 : Easter 1986

Portrait from the Past

PATRICK KEATING : 1846-1913

Province Archives

The following appreciation of a former Irish Provincial appeared in the CATHOLIC PRESS of Sydney on 22nd May 1913.

Born in Tipperary on 17th March, 1846, Fr. Keating occupied almost every position a Jesuit can occupy except that of General. His last sickness was brief. It was only a few days before his death that he became ill. His medical attendants pronounced his case serious - cerebral hemorrhage - and the last Sacraments were administered to him at once by the Rev. Father C. Nulty, S.J. He was taken to hospital the following day, and had been a patient only twelve hours when he died.

Of Father Keating, as boy and man, as student and teacher, as pastor of souls and Provincial of the Irish branch of his Order, it may be safely said that his whole life was one well-sustained effort to be ready for the final sunmons of the Sovereign Master who has called him home so suddenly. He was Superior of the Australian Mission of the Society of Jesus in 1894. At a later date he governed the Irish Province. He was for some years Rector of St. Francis Xavier's College at Kew, and before he went to Riverview as Rector for a second time, he had been zealously labouring as pastor of souls among the people of North Sydney.

Although he was born in Ireland, Father Keating imbibed the rudiments of knowledge in America. His high-school studies began at Clongowes Wood College, Co. Kildare. He entered the Novitiate at Milltown Park, near Dublin in 1865. His later studies were made at the College of St. Acheul, in France; at the Roman College of Maria-Laach, in Germany; at the University of Innsbruck, in the Tyrol; and at St. Beuno's College, in Wales Wherever he went, the same spirit of genuine kindness and genial good-humour that we ourselves witnessed invariably went with him, An Irish-Australian who visited Rome a few years ago called at one of the principal colleges there. The Professor who showed him over the place was kind and courteous; but when the name of Father Keating was mentioned to him, then to kindness and courtesy were added all manner of friendly offices. The Professor had been an old class-fellow of Father Keating, about 40 years before, and his face glowed with pleasure at the very mention of his name.

Father Keating was living in Rome in 1870. On September 20th of that year the troops of the robber King of Sardinia, Victor Emmanuel, laid siege to the city of the Popes, bombarded the walls of Rome, and entered into its streets as conquerors. While all this was going on, Mr. Keating, as he then was, was not inactive. In the midst of balls and bombs, in the midst of whizzing bullets and falling masonry, at the risk of his own life, he went here, there and everywhere on his mission of assisting to the best of his power the wounded and dying soldiers and civilians. He was truly a martyr in desire. The same bandits that deprived the Pope of his dominions deprived the Society of their college. They were driven from the Roman college in 1870. In July, 1872, they were banished by the German government from Maria-Laach, a college they had acquired only ten years before. If Father Keating had remained only a little longer, at Maria-Laach and St. Acheul, he would doubtless have driven out of house and home like so many of his brethren, at the point of the bayonet.

In 1877, Father Keating was sent to Innsbruck, where he studied for a time with Father T. Browne and Father Carroll, of North Sydney.

Three years after his ordination, which took place in 1880, Father Keating came to Australia. He joined the late Father Dalton, founder of the college, at St. Ignatius', Riverview, and succeeded him as Rector. He held the position for six years, and was then appointed Superior of the Jesuits in Australia. He was recalled to Ireland in 1894 to be Provincial of the Irish Province, an office he filled with distinction for six years. He returned to Australia in 1901, having been appointed Rector of Xavier's College, Kew. He was transferred to North Sydney some years ago, and for a time was on the staff at St. Mary's, Ridge Street. Thence he was placed in charge of St. Francis Xavier's, Lavender Bay, succeeding the late Father Gately. While working amongst the people of the parish, Father Keating's gentleness, geniality, zeal and solicitude for the welfare of every man, woman and child in his flock, won the hearts of all, as they did everywhere he laboured throughout his career.

When he left Lavender Bay in January 1912 to assume the Rectorship of Riverview for the second time, in the place of Father Gartlan, who was transferred to Melbourne, the people entertained him, and demonstrated their affection for hin in no unmistakable way.

The late Father Keating belonged to an old Tipperary family. An elder brother, Father Thomas Keating, S.J., came to this country two years before him. In Ireland he had been Rector of Clongowes Wood College. In Australia he joined the teaching staff of St. Aloysius' College, then in Sydney. He died many years ago in St. Francis Xavier's College, Kew. The deepest affection existed between the two brothers. Both were excellent religious and most saintly men. Their immediate relatives reside in a fine place close to Chicago, USA.

Father Keating's death took place as described at Lewisham Hospital on May 14th, 1913. The obsequies were largely attended and were presided over by His Grace, the Archbishop of Sydney, who, after Mass, preached the panegyric, basing his discourse on the inspired words of St. Luke:- “Blessed are those servants whom the Lord, when He cometh, shall find watching. Amen, I say to you, that He will gird Himself, and make them sit down to meat, and passing will minister unto them, and if He shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. But this know ye, that if the householder did know at what hour the thief would come, he would surely watch, and would not suffer his house to be broken open. Be you then also ready; for at what hour you think not, the Son of Man will come”. His Grace said the Divine Redeemer spoke these words tacitly for circumstances like those in which they were now assembled. One of their number had been called away, his soul had gone to eternity, and the earthly tenement of that soul lay on the catafalque before them like a house broken through, the spirit gone. This fact shocked them, but Holy Faith told them that blessed was the soul that was found watching, as Father Keating's was.

Now that they were gathered together according to the traditions of the Church, to mourn together, they must attend to the spiritual profits to be derived from the occasion, and first of all heap up powerful supplications for the soul that had been called away that it might speedily, if not immediately, enter into the joy of the Lord. The sacred liturgy which guided them to that bier to send forth their last prayers, and to accompany those mortal remains to the grave, wished that they would first of all derive consolation from the solemnities, and secondly, edification. The good man would be encouraged to greater perseverance, the tepid would be made fervid, and those who might be asleep in the sleep of sin, induced by the concupiscence of the flesh, would be wakened up. Father Keating served God and guided youth in the paths of learning and holiness which were characteristic of himself when his soul inhabited that human frame, with its vital organs stilled in death, and like a house abandoned. The earth would go back to the earth until the Last Day, but the soul was at that moment in the strange land from which no traveller returned. What did they think had been its lot? A week ago Father Keating had been with them in the flesh as a brother, as a fellow-worker, but suddenly he was caught up and taken from their midst. Well for his friends to know what a life Father Keating had led, happy for them that the record he wrote upon their memories was ripe in personal sanctification and spiritual victory. Therefore, he was found watching in the observance of the rules of his Order, watching at his post of duty, Father Keating had triumphed, he had fought the good fight, and kept the faith. But though they looked upon him as one already saved, he might be crying out for their suffrages from the fires of Purgatory. Sinners though they be, they could help him, for in the economy of God's Providence prayer was the Key of Heaven. God would hear their supplications on behalf of the faithful departed, but he would be dear to their prayers when they themselves were bring purged. Hence, let them studiously avail themselves of the period during which the recollection of Father Keating would be living amongst them to send up this prayer from the bottom of their hearts: “Eternal rest grant him, O Lord, and let perpatual light shine upon him. From his iniquities cleanse him, for all human frailties forgive him. What is man taken from this vale of tears that he shall be justified in the sight of God? Purify, O Lord, all this is to be purified, and take the soul of your servant and our brother, and peruit him to pass quickly, if not at once, into the joys of your heavenly abode”.

The Archbishop then vested in cope and mitre, and pronounced the Last Absolutions. As the strains of the “Dead March in Saul” throbbed through the church, the coffin was raised on the shoulders of the bearers and carried to the main entrance, the Archbishops and priests accompanying the remains to the hearse, where the Benedictus was chanted.

The Jesuit Fathers at Riverview received countless letters and telegrams from all parts of Australia condoling with them on the death of Father Keating.

In the course of his letter, the Rev. WA Parves, head-master of the North Sydney Church of England Grammar School, wrote: “I am sure everyone who knew Father Keating feels an individual loss. For myself, I never knew quite so courteous and kindly and entirely charming a gentleman; and for you who knew well his other great and endearing qualities, the blow must indeed be heavy. I think such personalities as his have a strong influence in maintaining friendliest relations among us all, and while in a sense one cannot mourn the second and better birthday of a good man, one cannot but miss him sorely”.

The Rev. A. Ashworth Aspinall, head-master of the Scots College, Bellevue Hill, in conveying his sympathy to the acting-Rector, the staff, and pupils of Riverview College, wrote:- “It was my privilege to meet Father Keating years ago and more recently, and I realised the charm of his cultured personality, and can thus in some degree realise the loss which the college and your Church has sustained. The State has too, few men of culture not to deplore the removal of one so much honoured in the teaching profession.

◆ The Xaverian, Xavier College, Melbourne, Australia, 1913

Obituary

Father Patrick Keating SJ

The news of the death of Fr. Keating came as a shock to us in Kew. Schools change fast, and there are few of the boys of his time amongst us this year, but his passing stirred up again in many of us the very kindly feeling that accompanied his presence when he was amongst us before.

Fr Keating was born in Tipperary, in 1846. He left his native land for the United States when still young, and found his home for a time in Illinois; but he returned to Ireland as a student of Clongowes, of which his brother at that time was Rector. Some old Xaverians will remember Fr Thomas Keating as he came to Australia later, and was on the staff of Xavier for a few months of 1887, teaching classics in the Honour Class till within a couple of days of his death.

According to contemporary accounts, Fr Keating was very prominent in school life at Clongowes, leading in class and sports. He was a good all round athlete, and to his early training must have been due the fine physical development which he retained to his later years. He was a good rifle shot, and kept up his interest in everything touching on school life to the end.

His studies took him to France, Germany, Austria and Rome, and he had many interesting recollections of life in those places. He was present in Rome during its bombardment by the Garibaldians, which resulted in the breach of the Porta Pia and the spoliation of the States of the Church. In 1883 he came to Australia, and was a master in Riverview till 1990, when he was appointed Superior of the Society of Jesus in Victoria and New South Wales. In 1894 he was transferred to Ireland, as head of the Irish and Australian Province, and after seven years spent in that office he returned to Australia to be Rector of Xavier in 1901. In 1908 he was sent to North Sydney to take up parish work at Lavender Bay, wliere he had as his assistant Fr Corish, who had been minister here with him for some years. The good work done by these two old Xaverians there was such as those who knew them both could expect. The same' kindly spirit accompanied Fr Keating. always, finding everywhere the same return. He liked his work, and him self was liked by young and old. So it was with a feeling of distress that he received the cabled order to return to Riverview as Rector. But the buoyancy of his spirit soon showed itself, and, as was his way, he entered heart and soul into his work there. During the illness of Fr Brown he was called upon to take up again the burden of Superior, until he was relieved after a few months by the appointment of Fr Ryan.

As he was settling down now to work, as he hoped, undisturbed, he was taken ill on May 12, and died early on the morning of the 15th. His death was the occasion of most generous expressions of a kindly feeling on all sides, induced as was evident, not so much by his position as by his personal qualities.

Fr Keating was a man of many parts as we knew him. His unfailing kindliness and courtesy made everyone feel at home with him; and, what is" after all perhaps the best test of a character, those who lived on closer terms with him, felt that in parting with him they had lost a friend.

May his soul rest in peace.

◆ Our Alma Mater, St Ignatius Riverview, Sydney, Australia, 1913

Father Patrick Keating SJ

At the last Old Boys' dinner I promised to say something about Father Keating in this “Alma Mater”. At that time his death was too poignantly near to allow (so it seemed) of any direct emotional expression in English verse or of elaborated and transposed elegy in one of the classic tongues; and I stipulated for mere personal reminiscence. in pedestrian phrase. And then, as I came to carry out my promise, I felt a certain disgust with what I was trying; it was not worthy of the dead man, and all that I owed him, and who was I to utter my school-boyish reminiscences: among others so better called to speak? So, at. the risk of exhausting all the editors' kindness - and patience, I destroyed what was beguin, and I waited and waited, until at last I have, perhaps, fallen between two stools - the Pindaric ode and the Boswellian note-book - missing both.

I first came under Father Pat Keating in the year 1885. It was my happy chance to spend the five best years of my boyhood under two Keating brothers. At old St Kilda and St. Aloysius', in Bourke Street, I had for two years sat under Father Tom, that gentle ascetic with the full head of silvery hair, and beneath it a face like that of a kindly Moltke, and the shrewd fold of the eyelids; Father Pat had the same, but whereas his eyes never missed anything (I remember well!), Father Tom's often seemed to be gazing within. But how could there be two Fathers Keating? I wondered and wondered - for a boy is slow to catch such a likeness: he knows father and uncle, but has no idea or fancy of how they were boys and brothers together, how much less then will he imagine his masters as standing in human kindship to each other or anyone at all? - and it was months before some better-informed schoolmate, who had preceded me from St Aloysius', amazed me with the truth. My amaze was further excusable in as much as there was twenty years between the brothers, and Father Tom had seemned such a very old man. How different Father Pat!

To live at a boarding school has this advantage, that one meets one's masters outside the class-room, adi comes into touch with their personality. I was probably just at the right age to undergo the influence, and absorb the charm of a personality when I met Father Keating and that, perhaps, has helped to make ineffaceable the impression I received from him. But time and favouring occasion are of no avail unless the personality, unless the man is there. And Father Keating was unique.

Distinction is a subtle thing: unmistakable to perception, intangible to analysis and definition. Everyone, I think, who uses and understands the word must have, in his mind's eye, some persons, and pre-eminently one, to make his idea of distinction palpable to his thought and fancy. For me, Father Keating always was and shall be that man; easily the most distinguished personality that I have ever met, a standard whereby to test and judge all others. To come into his hands, at that age and at that conjunction of things, was to be initiated to a quite new range of human possibilities. It is not always nor altogether an easy and flattering thing, such initiation. One feels oneself rebuked, by the unspoken contrast between what the other is and one's own crudeness; so at least it was with me, and it is another proof of Father Keating's rare qualities of gentleness and sympathetic comprehension that he bore for a long time with the wily discourtesies of what was, after all, only a distorted admiration. At last he had it out with me, man to man, and that made me his friend for ever. It showed me, behind all that perfection of word and manner and bearing that might have been the envy of any diplomat or man of the world, the simple and affectionate humanity that was always there, in Father Keating, for those who wanted it or appealed to it.

It is curious how, when one reflects upon one's impressions of Father Keating, one never thinks of him in terms of this or that; it is always the man and the personality that lives before one. Not that one abstracts from the things he was, but they do not force themselves to the front. Thus, Father Keating was of course Father Keating, and a priest of the Society, and one never knew him otherwise and yet even that seems, as it were, absorbed into the nature of the man that one remembers. And so with the rest. He was a fine athlete, and it was a sight, regularly expected, regularly recurring, to see him lift a leg-ball right out of the cricket-ground; but it seemed all to be done by the way. Just so, for all his fine knowledge of the classics (and how much else!) one hesitates to call him a scholar; that name seems to be better reserved for smaller men who have chosen the one-sided development of a single faculty. And yet the classics will help me to express, to some degree, what I feel. I remember how he enjoyed doing Horace; and there was a certain Horatian felicity and perfection of style about everything he did. I think he was aware of it, and it was a pleasure to him; but the thought never came and never can come to one that he tried after it; it was all so natural, so himself, Even so, the word “gentlemanly”, would be all too common, in fact all too shoddy for Father Keating's exquisite ways. It was just that: he was unique, he was hirrself.

When I first knew him, Father Keating was in his early prime, only just forty. I had three years with him; then during my University years I saw him continually. Then we went our ways in life (and his took him far), and after 1894 many a year went by without our meeting; when, one day, a letter arrived, in his well-known hand, telling me that he had discovered my whereabouts and asking me round to St. Xavier's. I found him there, just a little stooped and his hair whitening, but otherwise the same as ever. I was looking at the bookshelves as he came into the room, and he asked me what had caught my notice. It was the life of Coventry Patmore, and I remarked what a great poet he was: “But not as great as Homer, surely”! said Father Pat. He showed me where his old copies of Homer and Horace stood, but regretted that parish work left him but little time for such reading, Then, I remember, some incident of his morning's round led him to remark on the lack of politeness in our youth: “I remember I had a lot of trouble with you”, he said, turning to me with a smile. I confessed that I had been something of a cub and that I had deserved to catch more than I did catch.

I was Father Keating's guest twice after his return to Riverview. One noticed, just now and then, a little sign of approaching age: a slight uncertainty of vision, where the eyes had once been so keen; a slight uncertainty of movement, where the hands had once been so precise. But old age had not yet overtaken him, and it seemed as if he yet had many a happy year before him. I was thinking to myself: “It's too bad, you haven't been up to Riverview for some time now”, and planning to get a day free in a fortnight or so, when, one morning, the paper opened on his portrait and I knew that I should not see him in this life again.

We were a small class in those days at Riverview, Steve Burke and myself; Harry Fitzgerald was with us for a while, but I think we always regarded him as an outsider; we had gone through St Kilda and St Aloysius' side by side, and come up to Riverview together. Our little class was tended by three teachers, Father O'Malley, Father O'Connell, and especially Father Keating. And now they are all gone: Steve is dead and Father O'Connell and Father O'Malley, and now, at last, Father Keating. Life begins to get lonely when one thinks of the best days of one's boyhood and finds none of those who were an intimate part of them to share or stimulate one's memories. And for me a great part of what is dear and precious in life was carried away as I saw his coffin borne out of the church, and whispered to myself just the simple farewell, “Good-bye, Father Pat”.

-oOo-

The Late Father Keating

In setting out to write this little sketch of Father Keating, we are fortunate in having his autobiography at hạnd. It was begun at Xavier College, Kew, Melbourne, during his rectorship of that College, on a piece of notepaper, and on the last sheet we find the last entry, recording, his entrance into office as Rector of Riverview, in January, 1912. A feeling that it was perhaps too intimate to expose to the gaze of all who may read has prevented its inclusion; its substance is our guide in what will follow. Father Keating often used to say, in his characteristic way, that one should leave one's things in order and not cause people unnecessary trouble, even at the end; and we have no doubt that it was sheer good nature that urged him to leave us his life in miniature.

Father Patrick Keating was born at Tipperary, in Ireland, on the 17th March, 1846; of an excellent Catholic family which had the distinction of giving three of its members to the service of God, in religion. His elder brother, Thomas, like himself, became a Jesuit; a sister is a Sacred Heart nun in America. In 1850, a little boy of four years old, he went to America with his parents, to live at Elgin, Kane County, Illinois. His first education was obtained at a private school at Elgin; in 1861 he was sent by his parents to the Jesuit College, at Clongowes Wood, Co. Kildare, Ireland. After four years at Clongowes, in 1865, being then nineteen years of age, he entered the Irish Jesuit novitiate, taking his vows two years later, in 1867. He spent the next two years studying thetoric at St. Acheul, Amiens, and in 1868 went to Rome to study philosophy at the Roman College. He was in Rome during the Session of the Vatican Council at which the dogma of Papal Infallibility was declared, and in the same year, 1870, the Italian army entered Rome through the breach in the Porta Pia, after the famous siege.

It must have been a stirring time! We have heard Father Keating describe the walks the philosophers would take in the city during the siege. There was one poor fellow who had both legs blown off by a shell. Father Keating and his companions took pity on him, and told him he should resign himself to the misfortune God had sent him. “But how can I?”. he cried, “what can I do without legs?” Then they carried him to his home. There must have been many such scenes, and one can easily imagine the charitable “Mr” Keating of those days, often rendering such assistance.

The Roman College was appropriated by the government - it is still in use as a caserna, or military barracks and the philosophers moved to Maria-Laach, in Rhein Preussen. Here Father Keating completed his third year of philosophy. During his stay at Maria Laach the Franco-Prussian War was going on, and we have been told some interesting stories of the community at the German house, where Frenchmen and German would fraternise, forgetting or trying to forget national animnosities, while their compatriots were killing each other almost within view of the College. In 1871 he returned to Ireland to act as Prefect of the Lower Line at St Stanislaus' College, Tullamore, and to teach the classes of rhetoric and poetry till 1877. In this year he went to study theology at Innsbrück, in the Tyrol. After two years at Innsbrück, he was sent to complete his theology course at St Beuno's College, North Wales, and here he was ordained, in 1880, on September 21st. He next returned to Clongowes and taught for a year, going to his tertianship ini 1882.

During most of his “third year:, he acted as Socius to the Master of Novices in Milltown Park, Dublin. He spent the last three months of the year of the tertianship at Hadzor House, near Worcester. In 1883 he came to Australia with Fathers Sturzo and Edward Murphy, and taught at Riverview for seven years. In 1889 he was appointed Rector of Riverview, and in 1890 Superior of the Australian Mission. In 1899 he was recalled to Ireland to act as Provincial of the Irish Province. In 1901 he returned to Australia as Rector of Xavier College, Kew, Melbourne. In 1908 he took charge of St Francis Xavier's Parish, Lavender Bay, North Sydney. In 1912 he succeeded Father Gartlan as Rector of Riverview, entering on his office early in January.

During this, his second rectorship of Riverview, he again won the respect of all. The boys thought him a little strict at first, but his sterling character soon won their admiration and affection. We who lived intimately with him then had an opportunity of noticing more closely his salient characteristics. There was a great spirit of exactness and neatness; a kindness extended to all; a strong sense of duty; a tender devotion to the Blessed Sacrament, and a great desire to beautify and adorn the chapel, and all connected directly with it. There was renovation and improvement in many quarters, but the chapel got most of it, and nothing seemed too good for God's own house. Under his orders, Brother Girschik made a fine cedar vesting press for the Sacristy, and we know that it was his intention to complete the Chapel furnishing before all else. We were hoping to have him with us for many years when God saw fit to take his to Himself, after a little more than a year of office.

On Monday, May 20th, he took the mid-day meal with the Community, and chatted after dinner in his usual cheerful way. During the afternoon he told Father Pigot that he felt unwell, and he was advised to rest himself. In the evening his illness took a serious turn, and next morning we were grieved to hear that he was very ill. He had developed a cerebral hemorrhage, and the doctors said that the only chance of recovery lay in his immediate removal to the hospital, and con stant skilled attention.

He showed the greatest resignation and sweetness throughout. He often used to say, when in health, that he would be ready to go “on the last journey at any moment”, and this was literally true of him. When Father Corcoran went to his room early on the Tuesday morning, he said, quietly, “Well, Father Minister, I will be going home before you, after all. I believe I am going there now”. Father Corcoran was on the eve of his departure for Ireland, his homeland, and the remark was characteristically supernatural.

He was taken to Lewisham Hospital that morning, and edified all by his patience, even joyfulness, at the call of God. When he was brought to his room in the hospital, he looked round quietly and smiled, and said, “Everything is so nice and neat; so it's here it is to be”. When told by the Sister that he might die, he said, “Yes, but I received the last Sacraments two days ago, and am ready”. He passed away gently and unobtrusively - his death was like his life - in complete peace and resignation, early in the morning of Thursday, the 22nd May. He really was “going home”,' and why should he be sad?

On Friday evening the remains were brought to the College, where an escort was waiting at the avenue gates to welcome all that was left of one whose death had made a void in the hearts of many in Riverview. The Rosary was recited by all, and when the Chapel was reached we said the Vespers for the Dead, and then during the evening many a boy, and many a master, would say a prayer for the soul of their dear Rector. Next morning we sang a short Requiem Mass, and then the remains were conveyed to St Mary's, Ridge Street, North Sydney. Here an immense concourse of members of the clergy and laity had assembled to take part in the Solemn Office for the Dead and Requiem. His Grace the Archbishop presided. Very Revs T O'Reilly PP, VF, and J P Moynagh PP, VF, acted as deacons at the Archbishop's throne. The chanters at the office were Revs L Chatelet SM, and T Hayden. The Mass was celebrated by Rev E Corish SJ, the deacon being' Rev J HealySJ, and the sub deacon Rev Father Ignatius CP, (an old Stonyhurst boy). Among the clergy: present: were Right Rev Monsignor O'Haran DD, PA, Right Rev Monsignor. O'Brien DD, Right Rev Monsignor Coonan PP, VG,. and Venerable Archpriest Collins PP, Very Rev P B Kennedy OFM, Revs H E Clarke OFM, R Piper OFM, F S McNamara OFM, M P Kelly, OFM, Very Rev P Treand MSH, Revs E McGrath MSH, F Laurent SM, Ginsbach SM, Very Rev Father Francis CP, Revs P Tuomey DPH, W McNally, E Brauer, P Walsh, T Barry, W Barry, T Phelan PP, J Kelly, J Roach, R O'Regan, J Rohan, R J O'Régan, R Darby, P Nulty, A O'Farrell, M Rohan, J J O'Driscoll, T Whyte, P Murphy.

Representing: the Society of Jesus there were present the Community of Riverview College, also Fathers J Colgan, J Brennan, P McCurtin, E Sydes, J Forster, R O'Dempsey, R J Murphy, T Cahill, T Fay, T Carroll. There were also representatives of the Marist. Brothers and Christian: Brothers; De la Salle Brothers, Sisters of the Little: Company of Mary, Sisters of Charity, Sisters of Mercy, Loreto Nuns and Sisters of St Joseph. Many prominent members of the Catholic laity were present, including a large number of Riverview ex-students. One seemed to recognise old Riverview boys everywhere, and all ages were represented.

Among the laity present were the President of the Ex-students Union, Mr A W M d'Apice BA, LLB, Hon Thomas Hughes MLC, Messrs T J Dalton KCSG, James Dalton KSG (Orange), T Mac Mahon, C. Brennan MA, C G Hepburn, F W T Donovan, T McCarthy, P Minahan, I B, Norris BA, LL, Lieutenant-Colonel Fallon, J Lane Mullins, B A McBride, G E Flannery, BA, LLB, P J ODonnell, G B Bryant, C Moore, Roger Hughes BA, A Deery, P Moore, Bryan Veech, A Moran and very many others. All the great public schools were represented at the church or at the funeral, the Headmasters' Association being specially represented by the Rev C J Prescott MA (Newington College), Brother Borgia (St Josephs College), and Mr Lucas (Sydney Grammar School).

After the last Gospel His Grace the Archbishop: delivered a touching panegyric based on the text from St Luke, “Blessed are those servants whom the Lord, when He cometh, shall find watching”.. His Grace referred to the shock which such a sudden death must give to all, and to the temper of consolation to be found in our Holy Faith, and the doctrine of the Communion of Saints, by which we believed that we could help our suffering departed friends by our suffrages to God, that their purging pains might be shortened, and they might soon enter into the life of bliss, a life which Father Keating had “richly deserved”, we might hope with assurance, by his many good deeds. We should all be ready like him, at the call of our: Maker, to render an account of our stewardship. After His Grace the Archbishop had pronounced the last absolutions, the funeral procession proceeded to Gore Hill Cemetery. The cortège was headed by a detachment of cadets from St Joseph's College, Hunter's Hill, St Aloysius College, North Sydney, The Sydney Grammar School, and the Church of England Grammar School,
The cadets from Riverview College formed the immediate guard of honour to the hearse, and: the detachment marched with reversed. arms, while muffled side-drums rolled a plaintive accompaniment to the marching. Major J Lee Pulling, of the Church of England Grammar School, was in command of the military escort, and was assisted by Lieutenant Murphy, of St Aloysius College Corps, and Lieutenant Loughnan, of Riverview, while Staff-Sergeant Major Harvey represented the Fifth Brigade.

The cortege was a very long and representative one, many, who had attended the long church service walking in the funeral procession to the graveside, as a last tribute of respect.

At the graveside the Rev J Corcoran SJ, performed the burial service, at the termnation of which the Riverview choir chanted the “Benedictus”. The guard of honour saluted our departed Rector by presenting arms, and then rested on reversed arms, while the bugler of St Joseph's College Corps sounded the “Last Post”.

Father Keating was a man of great culture and charming personality. He was a master of the Latin and Greek languages, and conversed fluently in French, German, and Italian, As one can see from the life account we have given, he spent many years of his life in various parts of Europe, as well as America and Australia, and perhaps this contact with diverse types of men gave to him much of the urbanity which was to many his greatest charm. One remembers the interesting way he would chat about his stay in Rome during the siege of 1870, of the Vatican Council, of his life at Maria-Laach, and the almost constant habit he had of breaking off into snatches of foreign popular airs.

The charm of his personality seems to have been felt by all who knew him. Among the very numerous letters and telegrams which came to the College for several days after his death, there were many from old boys, from parents of present boys of the college, from those who had found in him a strong guide and a warm friend. But perhaps what impressed one most was the obvious effect of his personality on those who had not known him so intimately as his confrères, his pupils, or his clients. From headmasters of the schools, from mernbers of the legal and medical professions, from the clergy, from men of commerce, came a continual stream of letters, in which one and all attested their conviction of his sterling worth. Mr W A Purves MA, headmatser of the Sydney Church of England Grammar School, wrote: “I am sure everyone who knew Father Keating feels an individual loss. For myself, I never knew quite so courteous an entirely charming a gentleman. I think such personalities as his have a strong influence in maintaining friendly relations among us all, and while in a sense one cannot mnourn the second and better birthday of a good man, one cannot but miss him sorely”.

In a letter from the Rev Ashworth Aspinall MA, headmaster of the Scots College, we find these words: “It was my privilege to meet him years ago, and more recently, and I realised the charm of his cultured personality, and can thus in some degree realise the loss which the College and your Church has sustained. The State has too few men of culture not to deplore the loss of one who so muclı honoured the teaching profession”.

The letters received from old pupils were characterised by a note of warm affection, Everyone who knew Father Keating intimately loved him. At the Annual Dinner of the Old Boys' Union, held shortly after his deatlı, several told of incidents illustrating all those things that went to make up “dear Father Keating's” character - how he had reproved one for his good, and almost crushed him with sarcasm; how he had encouraged another, how he had entered into the sports of the boys to gain their hearts, how he had shown sympathy with the sorrows of the new boy whose heart ached with thoughts of the home he had left. The homesickness of one new boy seemed incurable. Father Keating, Rector of Riverview at the time, won his affection and it was lifelong and cured his homesickness by chaffing him about his untidy hair, and brushing it for him in quite fine style with his own hair brush! Perhaps the occasion may excuse the writer for telling of Sunday mornings he remembers himself, when Father Keating's room would be invaded by an army of small folk - Father Keating always loved the little ones and a judicious selection would be made from the throng. We would go off bird-nesting, and the two hours before dinner-time would pass in a flash. Everyone would enjoy the walk, Father Keating himself most of all. It was difficult to say why one liked him so much; perhaps it was the simplicity of his view which suited the young ones. He seemed, like them, to have an insight into the things which are more real because invisible and intangible, the really beautiful things which Plato imagined to be stored away in some ideal place where all is perfect and without spot.

Looking back one sees that those early days of companionship were indeed a time when the common things of nature.
“did seem
Apparelled in celestial light,
The glory and the freshness of a dream”.

Further intercourse with Father Keating at a more mature age has strengthened this feeling; the key to his charm lay in the simple child-like, single view of all, which gave a zest to life. One felt in his presence the value of living, and the joy; the supernatural became evident in his cheerful, bright view of all eventualities, actual or possible. It did one good to know him, and one felt a participation of the strength which the supernatural view of all things gives, a strength proof against all vicissitudes, against the onslaught of external or internal foes, an unutterable security which seemed to be his reward for his perfect life; and which radiated in some way from Father Keating to all those who had the privilege of knowing him.

PJD

-oOo-

Lines to Father Keating, Scholar and Priest

Was it from wells of ancient classic lore
He drew his cultured sweetness, and the store
Of high and holy thoughts that made his life
So gracious, yet so firm-amid the strife
Of warring creed and class - that if the world
Had crashed, and all its fragments wildly hurl'd
Thro' space, his soul had still stood unafraid?
Perchance 'twere so! But something he displayed,

Ne'er caught from Greece or Rome's most glorious days,
That, more than classic culture, won the praise
And love of men. For now, the Light of Old
Is but a lonely star, that sternly cold,
Keeps from the frighted herd of clouds apart,
Or stoops to let them pass with scornful heart,
And glimmers thus thro' life, and dies at death.
Not thus was he! His was the mighty Faith.
Unclouded, glad, and simple as the sun,
That saw and met life's sorrows one by one,
The weariness—the sadness—and the crime,
The “tears of things” but straight, o'erleaping Тіmе,
Reached out to Heav'n with hands of eager prayer,
And caught and flung the mantle of God's care
O'er all the world-and what before was night
And night's wild storm-lo! now was Peace and Light.

DF

◆ Our Alma Mater, St Ignatius Riverview, Sydney, Australia, Golden Jubilee 1880-1930

Riverview in the ‘Eighties - A McDonnell (OR 1866-1888)

Father Pat Keating (whose brother, Fr, Tom Keating was then at Bourke St.) was a most remarkable man in many respects. A scholar in every sense of the term, he was a man of a most striking personality. Strikingly handsome, he was an all round athlete. It would be hard to find a game requiring strength and skill, which he could not play well. He used to play as a member of our team when the teams of the most formid able cricket clubs about Sydney visited Riverview. Being an all round expert at the game, he used to surprise these strangers, as the following incident will show. A match was being played against one of Sydney's best clubs, and the visitors won the toss. Father Keating went on as one of the bowlers. I was sitting near, and just to the rear of Father O'Connell, who was sitting next to the club's scorer and Secretary. Their admiration of Father Keating's bowling was freely expressed. As the bowler at the other end was also of good quality, the visiting team was out in a short space of time, and Father Keating was one of the opening batsmen. When he proved himself as expert with the bat as he had with the ball the visitors applauded heartily; but when he drove a ball from the visitors' best bowler far into the bush beyond the boundary, the gentlemen with the scoring book jumped to his feet and shouted: “By- that - parson can play cricket”. We did not laugh-aloud..because “language” was bad form; but I noticed that Father O'Connell's back underwent some decided convulsions for some time after.

Father Keating was a man of untiring energy. His day began before five in the morning, and he was still at work at ten o'clock at night, and this year in and year out. His was the first Mass celebrated, and for several months, I, with another boy, served this Mass. Father Keating always acted as prefect of the late or “voluntary” study—from nine to ten pm, and many a knot he solved for me when construing. It was he who awakened in me the admiration for Cicero which I have ever since retained. Though a man naturally of a quick and violent temper, no one could believe such to have been the case except on his own admission. He had so far trained himself in this respect that no one ever saw him exhibit the slightest annoyance or impatience, in word or action, although his face might flush. Some of the wilder spirits used to try to annoy him, but they never succeeded. He succeeded Fr Dalton as Rector at Riverview, and after he had been called by his Order to serve in the United Kingdom he was again made Rector at Riverview, and held that office until his death, which came alas too early, and we may well say we shall never see his like again. He united in himself so many great and admirable qualities, and such high attainments in the intellectual sphere, and yet he was the most humble and approachable of men. A great priest, a great scholar, a cul tured gentleman, a sterling friend, a model of the highest type of manhood, a great member of a great Order, the death of such a man leaves this world much poorer.

◆ The Clongownian, 1913

Obituary

Father Patrick Keating SJ

A cablegram received yesterday at St Francis Xavier's, Upper Gardiner Street, an nounced the death at Riverview College, Sydney, Australia, of the Very Rev Patrick Keating SJ. Although his field of duties during the greater part of his full and laborious life lay outside Ireland, there are still very many amongst us to whom the announcement of his death will cause a pang of bitter regret. Among the older generation, to whom he was a familiar figure, whether in his schooldays at Clongowes, or in the later years as Master there, and in Tullabeg, his name will come back as a fresh and invigorating memory. Prominent in his class, first in games, first in the affection of his school-fellows, such was he during his earlier years, and his later life did not belie the promise of his vigorous youth.

He was born in the town of Tipperary, and from there his family proceeded to America while he was yet very young. Later on he returned to pass his schooldays in Clongowes. He entered the Society of Jesus immediately after his course of rhetoric, and having gone through the full course of studies of literature in France and philosophy in Rome and Ger many, he was called back to Ireland to take up the work of teaching for six years before proceeding to his final theological studies. These were made in Austria and in England. In the year 1883 he volunteered for missionary work in Australia. His name and fame are well known in the Commonwealth. He directed with signal success the destinies of the important College of Xavier in Melbourne, and, later, Riverview, Sydney. Having been for many years Superior of the whole Australian Mission, he was recalled to Ireland to undertake the government of the Irish province. Having accomplished the work with conspicuous success, to the general regret of his friends in Ireland he was recalled to the broader field of his labours, and directed by his gentle and effective sway the Xavier College, Melbourne, before he was sent to undertake again the direction of the great Riverview College, overlooking Sydney Harbour. This position he occupied for some time past, and his later letters from there, received in Dublin during the week, gave his friends no indication either of weakened health or failing powers.

Thus the cable yesterday came as a great shock to his brethren. Father Keating was a man of varied parts. In a remarkable degree his gentleness, prudence, and knowledge of men were evinced in all his dealings and intercourse with others. He seemed particularly suited to the work of conducting retreats to the communities, but his labor lay mostly in other fields. It was, however to those who knew him most intimately, who enjoyed his confidence and friendship, to those who shared with him the intimacy and amenities of community life - it was to his brethren in religion to whom the charm and worth of his character were best known. His death is a serious loss to the Australian Mission as well as to the whole Jesuit Order in Ireland.

“Freeman” May 16th, 1913.

Born: 20 May 1707, Maynooth, County Kildare
Entered: 07 March 1726, Genoa, Italy - Venetae Province (VEM)
Ordained: c 1735, Turin, Italy
Died: 30 March 1777, Maynooth, County Kildare

05 December 1725-18 December 1726 At Irish College in Rome and left for Novitiate

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Fifth son of Richard Kelly of Maynooth

1741 Came to Ireland
1752 A Curate in Dublin
1755-1777 PP of Maynooth and by the Pope’s permission is buried at Laragh Brian (Laraghbryan). This position had been forced on him by James FitzGerald, Earl and later Marquis of Kildare and Duke of Leinster, with the Catholic Archbishop of Dublin, who applied to Rome on the subject. He built a new house and chapel at Maynooth, with the approbation of the same nobleman. Reputedly an exemplary PP.

A Jesuit until the Suppression, and made a Retreat every year with his brethren up to his death (Father Bracken)
Reputed to be a man of learning and edification. (cf Foley’s Collectanea)
Had been twelve years as Socius to a Master of Novices in Italy

◆ Fr Francis Finegan SJ :
Son of Richard and Jane née Murphy
Early classical education at Dublin Jesuit School.
1728-1731 After First Vows sent to Milan for three years Philosophy
1731-1735 Sent to Turin for Theology where he was Ordained c 1735
1735-1740 Sent to Ajaccio, Corsica teaching, and then to Leghorn (Livorno)
1740-1741 Tertianship at Genoa
1741 Sent to Ireland and stationed at Maynooth, where he became eventually PP. At the suppression of the Society he was one of the signatories accepting that brief (07/02/1774), and then he was incardinated in Dublin diocese and died at Maynooth 30 March 1777. He was buried in Laraghbrien churchyard His sister later presented his Mass Vestments to Clongowes.

◆ James B Stephenson SJ Menologies 1973

Father Clement Kelly 1708-1777
Clement Kelly was the fifth of the six sons of Richard Kelly of Maynooth, and he was born there on November 20th 1708.
Having entered the Society at Milan in 1725, he returned to the Irish Mission in 1741. He worked as an assistant priest in St Michan’s in Dublin, until 1752. In that year he was appointed by the Archbishop of Dublin, Dr Linegar, as Parish Priest of Maynooth, on the strong recommendation of the Duke of Leinster. This appointment Fr Kelly resisted strongly, but was at last prevailed upon to accept it.
He was Parish Priest at Maynooth until his death in 1777, when he was buried at the family vault in Laragh Bryan. During his period of office he erected the Church and presbytery at Maynooth.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
KELLY, CLEMENT, the fifth of six sons of Mr. Richard Kelly of Maynooth, was born on the 20th of November, 1708 : consecrated himself to God in the Society, within the Province of Milan, on the 13th of January, 1725, and came to the Irish Mission in 1741 . In the Catalogue of 1752 he is reported to be an assistant to a Parish Priest in the Diocese of Dublin; and in the Catalogue of 1755, he is described to be the actual Parish Priest of the place. The truth is, when the Incumbent of Maynooth died, F. Kelly’s younger brother solicited the influence of James, Earl of Kildare (afterwards created Marquess of Kildare, and Duke of Leinster) with Dr. John Linegar, Archbishop of Dublin, who with the consent of Rome, duly appointed this unpretending Jesuit to hold that Parish. This good Religious was much displeased with his brother’s interference, so contrary to all regulated custom, and declined the proffered charge; but was ultimately prevailed on to accept the preferment, and he continued to hold it until his pious death in 1777. His remains were deposited in the family burial ground at Laragh Bryan. With the approbation of the aforesaid nobleman, F. Kelly erected a new house and Chapel at Maynooth. By all accounts he was not distinguished as a Preacher; but he had the reputation of superior learning, and was exemplary in the faithful performance of every pastoral duty.

◆ Fr Joseph McDonnell SJ Past and Present Notes :
16th February 1811 At the advance ages of 73, Father Betagh, PP of the St Michael Rosemary Lane Parish Dublin, Vicar General of the Dublin Archdiocese died. His death was looked upon as almost a national calamity. Shops and businesses were closed on the day of his funeral. His name and qualities were on the lips of everyone. He was an ex-Jesuit, the link between the Old and New Society in Ireland.

Among his many works was the foundation of two schools for boys : one a Classical school in Sall’s Court, the other a Night School in Skinner’s Row. One pupil received particular care - Peter Kenney - as he believed there might be great things to come from him in the future. “I have not long to be with you, but never fear, I’m rearing up a cock that will crow louder and sweeter for yopu than I ever did” he told his parishioners. Peter Kenney was to be “founder” of the restored Society in Ireland.

There were seventeen Jesuits in Ireland at the Suppression : John Ward, Clement Kelly, Edward Keating, John St Leger, Nicholas Barron, John Austin, Peter Berrill, James Moroney, Michael Cawood, Michael Fitzgerald, John Fullam, Paul Power, John Barron, Joseph O’Halloran, James Mulcaile, Richard O’Callaghan and Thomas Betagh. These men believed in the future restoration, and they husbanded their resources and succeeded in handing down to their successors a considerable sum of money, which had been saved by them.

A letter from the Acting General Father Thaddeus Brezozowski, dated St Petersburg 14/06/1806 was addressed to the only two survivors, Betagh and O’Callaghan. He thanked them for their work and their union with those in Russia, and suggested that the restoration was close at hand.

A letter from Nicholas Sewell, dated Stonyhurst 07/07/1809 to Betagh gives details of Irishmen being sent to Sicily for studies : Bartholomew Esmonde, Paul Ferley, Charles Aylmer, Robert St Leger, Edmund Cogan and James Butler. Peter Kenney and Matthew Gahan had preceded them. These were the foundation stones of the Restored Society.

Returning to Ireland, Kenney, Gahan and John Ryan took residence at No3 George’s Hill. Two years later, with the monies saved for them, Kenney bought Clongowes as a College for boys and a House of Studies for Jesuits. From a diary fragment of Aylmer, we learn that Kenney was Superior of the Irish Mission and Prefect of Studies, Aylmer was Minister, Claude Jautard, a survivor of the old Society in France was Spiritual Father, Butler was Professor of Moral and Dogmatic Theology, Ferley was professor of Logic and Metaphysics, Esmonde was Superior of Scholastics and they were joined by St Leger and William Dinan. Gahan was described as a Missioner at Francis St Dublin and Confessor to the Poor Clares and irish Sisters of Charity at Harold’s Cross and Summerhill. Ryan was a Missioner in St Paul’s, Arran Quay, Dublin. Among the Scholastics, Brothers and Masters were : Brothers Fraser, Levins, Connor, Bracken, Sherlock, Moran, Mullen and McGlade.

Trouble was not long coming. Protestants were upset that the Jesuits were in Ireland and sent a petition was sent to Parliament, suggesting that the Vow of Obedience to the Pope meant they could not have an Oath of Allegiance to the King. In addition, the expulsion of Jesuits from all of Europe had been a good thing. Kenney’s influence and diplomatic skills resulted in gaining support from Protestants in the locality of Clongowes, and a counter petition was presented by the Duke of Leinster on behalf of the Jesuits. This moment passed, but anto Jesuit feelings were mounting, such as in the Orange faction, and they managed to get an enquiry into the Jesuits and Peter Kenney and they appeared before the Irish Chief Secretary and Provy Council. Peter Kenney’s persuasive and oratorical skills won the day and the enquiry group said they were satisfied and impressed.

Over the years the Mission grew into a Province with Joseph Lentaigne as first Provincial in 1860. In 1885 the first outward undertaking was the setting up of an Irish Mission to Australia by Lentaigne and William Kelly, and this Mission grew exponentially from very humble beginnings.

Later the performance of the Jesuits in managing UCD with little or no money, and then outperforming what were known as the “Queen’s Colleges” forced the issue of injustice against Catholics in Ireland in the matter of University education. It is William Delaney who headed up the effort and create the National University of Ireland under endowment from the Government.from the Government.

Born: 03 October 1917, Dublin City, County Dublin
Entered: 07 September 1935, St Mary's, Emo, County Laois
Ordained: 28 July 1948, Milltown Park, Dublin
Final Vows: 02 February 1953, Belvedere College SJ, Dublin
Died: 04 December 1982, Milltown Park, Dublin

by 1966 at Bergamo, Italy (VEM) studying

◆ Irish Province News
Irish Province News 58th Year No 1 1983
Obituary
Fr John C Kelly (1917-1935-1982)
I am not in a position to write a complete obituary of Jack Kelly, having known him for only part of his life his years as spiritual father and teacher in Belvedere (1950-'62) and, to a lesser extent, his time as a teacher of philosophy in Milltown (1968-'82), after his stint in University Hall, working with the students and assisting with Studies (1962-'66), and his two years in Bergamo, studying communications (1966-68). A Dubliner, he was at school in Belvedere and joined the Society in 1935. His years of formation followed the normal pattern at the time – novitiate in Emo, Arts degree in Rathfarnham, philosophy in Tullabeg, regency (in Clongowes), theology in Milltown Park (ordination in 1948) and tertianship in Rathfarnham Castle. It is on the next phase, the twelve years in Belvedere, that I would like to concentrate. It was a significant period of his life, the decade or so after ordination, and an enduringly valuable part of his apostolic work.
It was apparent from the funeral service, moving as this was, that not all in the province realise how large Jack Kelly's influence was in Belvedere during the fifties. Such influence was the more remarkable in view of the number of Jesuits in the community at the time, many of them memorable and influential figures themselves. Even among these, Jack was special.
He was never, I think, a full-time teacher. TB limited his activities at first. Later, when Charlie Heron died suddenly in May 1959, Jack was drafted in to take his place, thus adding French classes to those he already had in English. Later, when we were in Franz Schrenk's philosophy class, Jack introduced us to T S Eliot. Mirabile dictu: Eliot was not then deceased the statutory half-century or so evidently required at the time for inclusion in Department of Education syllabi - in fact he was still alive! In addition to teaching, Jack helped Oliver O’Brien with the operas and plays in the early sixties and produced Shaw's "You Never Can Tell" himself in 1962. He was also a stylish and stimulating director of the Poetry Debating Society.
But the real source of his influence in Belvedere in those years was, I think, as spiritual father. In this capacity he occasionally addressed the whole school in the chapel at lunchtime. We looked forward to these homilies, not only because they were a welcome variation on the daily rosary but also and more importantly because Jack was always interesting. I particularly remember a reference to “flying missiles”. We laughed (surreptitiously) because Jack pronounced “missiles” as “missals”, with that mixture of the quirky and the fastidious which he sometimes displayed. But we listened too. It was typical of Jack that such contemporary matters should have found their way into his sermon. Religion, as presented by him, never appeared antiquated or irrelevant.
There was another occasion when he thought we were making too much noise and disturbance in the chapel when he entered. He walked up the nave with his rather stiff, hurried stride and donned a cotta as usual before coming out of the sacristy to address us. But there was no address. Instead, he berated us for our misbehaviour and dismissed us from the chapel at once as unworthy of whatever he had to say. It was a measure of his stature in our eyes that we left, neither amused at this display of adult temperament nor relieved at the unforeseen extension of our lunch-break but humiliated by our failure to measure up to his expectations of us. This, I think, was part of his secret: he took us seriously and expected us to do the same.
Many Belvederians from that time will also recall the private interviews with Jack in his room and the talks he gave us at meetings of the BVM Sodality on Sunday mornings in 'number nine'. His sane intelligence, in the somewhat fusty atmosphere of the time, was a breath of fresh air. At the same time, he would out flank our timid 1950s radicalism by seeming to espouse views more daring than our own and then pointing out the fallacies which underpinned both.
The twinkle in his eye and the warmth of his smile belied Jack's somewhat austere appearance and the possible threat of his obviously sharp intelligence. For younger boys he was a some what remote figure - although, in First Year, we knew him as one of the gentlest priests for whom to serve Mass, especially at the learning stage, when you were apt to get things wrong. Not all those we served were similarly long-suffering!
It was typical of Jack Kelly that he should have broken the Belvederian's long silence on the subject of the school's élève terrible, James Joyce, firmly, shrewdly and authoritatively, with a long review of the just-published Letters in 1957, long before it was fashionable to breathe that name. He wrote of Joyce as possessing a Catholic mind that rejected superstition and thought it had rejected the faith'. I like to think that fewer Belvederians from Jack Kelly's time in the school may have fallen into that mistake because they were privileged to meet in him a rare union of sophisticated intelligence and genuine Christian spirituality.
There is much else to be said of Jack's work and talents, especially as related to communications: his years as film critic for The Furrow, his work in television, his interest in the philosophy of communications, happily culminating in the publication of his book on the subject not very long before his death. There was also his role in introducing the “Teams of Our Lady' to this country. Others can write more adequately than I of these activities and many more as well as of Jack's early life. For my own part, I doubt if I have conveyed the wealth of respect and affection Jack Kelly earned during his years as teacher and priest in Belvedere. I know how dismayed many of us felt at the news of his sudden death and how much we miss him.
Bruce Bradley SJ

◆ The Belvederian, Dublin, 1983

Obituary

Father Jack Kelly SJ

Fr John C Kelly SJ died suddenly but quietly last Autumn. I am not in a position to write a complete obituary, having known him for only part of his life - his years as spiritual father and teacher in Belvedere (1950–1962) and, to a lesser extent, his time as teacher of philosophy in Milltown Park (1968-1982), after his stint in University Hall, working with students and assisting with Studies (1962-1966), and his two years in Bergamo studying communications (1966-1968).

It is on the twelve years in Belvedere that I would like to concentrate. It was a significant part of his life, the decade or so after ordination, and an enduringly valuable part of his apostolic work. Not all of his contemporaries in the Jesuits realise how large was the influence of Jack Kelly in Belvedere during the fifties. Such influence was the more remarkable in view of the number of Jesuits in the community at the time. Most of them memorable and influential figures themselves. Even among these, Jack was special.

He was never, I think, a full-time teacher, TB limited his activities at first, Later, when Charlie Heron SJ died suddenly, Jack was drafted in to take his place, thus adding French classes to those he already had in English. Later, in Philosophy year, Jack introduced us to T S Eliot. Mirabile dictu: Eliot was not then deceased the statutory half century or so evidently required at that time for inclusion in the syllabus of the Department of Education - in fact he was still alive! In addition to teaching Jack helped Oliver O'Brien with the operas and plays in the early sixties and produced Shaw's You Never Can Tell in 1962. He was also a stylish and stimulating director of the Poetry Debating Society.

But the real source of his influence in Belvedere in those years was, I think, as spiritual father. In this capacity he occasionally addressed the whole school in the chapel at lunchtime. We looked forward to these homilies, not only because they were a welcome variation on the daily rosary, but also, and more importantly, because Jack was always interesting. Religion, as presented by him, never appeared antiquated or irrelevant.

There was one occasion when he thought we were making too much noise and disturbance in the chapel when he entered. He walked up the nave with his rather stiff hurried stride and donned a surplice as usual before coming out to address us. But there was no address. Instead, he berated us for our misbehaviour and dismissed us from the chapel at once as unworthy of what he had to say. It was a measure of his stature in our eyes that we left, neither amused by this display of adult temperament nor relieved at the unforseen extension of our lunch break, but humiliated by our failure to measure up to his expectations of us. This, I think, was part of his secret: he took us seriously and expected us to do the same.

Many Belvederians from that time will also recall the private interviews in his room and the talks he gave us at meetings of the BVM sodality on Sunday mornings in “number nine”. His sane intelligence, in the somewhat fusty atmosphere of the time, wasa breath of fresh air. At the same time he would outflank our timnid 1950s radicalism by seeming to espouse views more dating than our own and then pointing out the fallacies that underpinned both.

The twinkle in his eye and the warmth of his smile were a little at odds with Jack's rather austere appearance and his obviously sharp intelligence. For younger boys he was a somewhat remote figure, although, in First Year, we knew him as one of the gentlest priests for whom to serve Mass, especiallyin the learning stage when you were apt to get things wrong. Not all those we served were similarly long suffering!

It was typical of Jack Kelly that he should have broken the Belvederian's silence on the subject of the school's élève terrible, James Joyce, firmly, shrewdly and authoritatively, with a long review of the just published Letters in 1957, long before it was fashionable to breathe that name. He wrote of Joyce as possessing “a Catholic mind that rejected superstition and thought it had rejected the faith”, I like to think that fewer Belvederians from Jack Kelly's time in the school may have fallen into that mistake because they were privileged to meet in him a rare union of spphisticated intelligence and genuine Christian spirituality.

There is much else to be said of Jack's work and talents, especially as related to communications: his years as film critic for The Furrow, his work in television, his interest in the philosophy of communications, happily culminating in the publication of his book on the subject not very long before his death. There was also his role in introducing the “Teams of Our Lady” to this country. Others could write more adequately than I of these activities and many more, as well as of Jack's early life. For my own part, I doubt if I have conveyed the wealth of respect and affection Jack Kelly earned during his years as teacher and priest in Belvedere. I know how dismayed many of us felt at I the news of his sudden death and how much we miss him.
Bruce Bradley SJ

Born: 04 July 1829, Dublin City, County Dublin
Entered: 23 September 1846, Dôle France - Lugdunensis Province (LUGD)
Ordained: 1859, Maynooth, County Kildare
Final Vows: 02 February 1865
Died: 20 April 1898, St Francis Xavier's, Upper Gardiner Street, Dublin

Younger brother of William E - RIP 1909 and Edward - RIP 1905 who both survived him.

by 1857 at St Beuno’s Wales (ANG) Studying Theology
by 1859 in Laval France (FRA) studying Theology
by 1864 at Rome Italy (ROM) making Tertianship

◆ HIB Menologies SJ :
Younger brother of William - RIP 1909 and Edward - RIP 1905 who both survived him.
His early education was at Hardwicke St, under the influence of Peter Kenney. Belvedere was soon established, and so he went there. He was very proud of the fact that he was one of the first boys to enter Belvedere. He then went to Clongowes, which was a fairly natural transition at the time.

Immediately after his Secondary schooling he decided to join the Jesuits, and he entered at Dôle. He later went to Avignon for studies. There he became a victim of the “troubles of ‘48” and all Jesuits were expelled from that locality. He found refuge in England at Hodder, where he said to have finished his Novitiate.
He was then sent for Regency first at Tullabeg for a short time and then to his alma mater, Belvedere. He taught there for eight years with great success, earning a reputation of brilliance in two diverse subjects, Classics and Science.
He was then sent to St Beuno’s and then Laval for Theological studies. He returned to Ireland and was Ordained at Maynooth in 1859.
The next couple of years were spent in Limerick for eight years, achieving great things in education and religion, and then later to Rome.
1864 He was appointed Rector of Limerick, in succession to his brother Edward, who was appointed Rector of Belvedere. While in Limerick he built the Church of the Sacred Heart, which was considered architecturally and aesthetically one of the best in the country. As well as working in the Church and teaching, he was known to have had special devotion to the afflicted and sorrowful.
His last mission was at Gardiner St, and he remained there until his death 20/04/1898. His death was seen as a dreadful blow to the people of Dublin, especially the poor in the Gardiner St neighbourhood. He was know here to to have a special devotion to this group of people, and was considered saintly in his kindness. He was also loved by his Community.

He had been one of the most popular Jesuits in Dublin, as a Preacher, a Priest and Dubliner. He was a profound Theologian and a keen observer of human nature, he also had a natural eloquence, and spoke in very simple language, to make sure all his listeners could understand. It was thought that no Preacher of his day understood human frailty better, which drew kindness and understanding from him rather than trenchant bitterness. Though occasionally he could appear sarcastic, it was of a kind that drew a smile. He had a wonderful capacity to take the most ordinary of human behaviours to illustrate the moral or point he wished to impart, and which many could recognise as true of themselves.
He was a man of great judgement and sound common sense, but above and beyond all, extraordinary sympathy, whose chief delight was lifting the burdens of others, especially the misery of poverty.
His death was greatly regretted by all who came in contact with him.
(Taken from ‘Daily Nation’)

◆ The Clongownian, 1898

Obituary

Father Thomas Kelly SJ

On Wednesday, April 20th, there passed away one who will long be remembered by the poor of Dublin for his loving charity towards them. With all those with whom he came in contact, Father Kelly was ever courteous and affable, but to the poor he was more than a friend, and as one gazed on the crowds that filled every inch of the large church at Gardiner Street on the morning of his funeral, and saw on those faces the marks of genuine sorrow, one could not help but feel that Father Kelly's death had left a gap which it would not be easy to fill.

Born in Dublin in 1829, he began his education. at the old Jesuit day-school in Hardwicke Street. Thence he went to Belvedere, being one of the first batch of boys that entered its walls. The last years of his school life were spent in the study of rhetoric and philosophy at Clongowes, after which he entered the Society of Jesus, being then in his seventeenth year. His novitiate was spent first at, Dôle and afterwards at Avignon, whence, in the troubled days of '48, the Jesuits were expelled and he had to fly to England. He came to Tullabeg, 1848, and later to Belvedere, where he taught with great brilliancy and success for eight years. After a course of theology in St. Beuno's, North Wales, and Laval, he was ordained in Maynooth in 1859. He subsequently taught in Limerick, and after a year spent in Rome was appointed to succeed is brother, Father Edward Kelly, as Rector of the Jesuit College in Limerick. He held this important position for eight years, during which he built the eautiful Church of the Sacred Heart, and left such a record of work done, not only in the school; the pulpit and the confessional; but also in relief of suffering and distress, that Father Kelly's name and memory are still held in benediction by those that knew him then. He returned to Gardiner Street in 1872, and remained there 'till his appointment as Rector of Belvedere, where he displayed for some years the same talent, energy and kindness that narked his government in Limerick, Failing health compelled him to retire from this office in 1883, and thenceforward he lived and laboured at Gardiner Street till his death.

This bare outline gives but an inadequate idea of what Father Thomas Kelly was to his friends and contemporaries, A man of great intellectual grasp, of wide and varied reading, and of a rare breadth of view and fairness of judgment, he was still more remarkable for the modesty and diffidence that marked his use of such powers. To those who knew him well it was clear he could have gained an easy eminence in almost any department of scholarship. In classical learning, in physics, in mental science he was deeply and accurately read. But he nyuch preferred to place his experience and his talent at the disposal of the distressful, and his genial, frank, and sunny nature made him a welcome as well as a helpful friend and adviser. Among the poor “who had seen better days” he seemed to have a special mission, and the unselfish and unobtrusive work he had done amongst them for many a day is beyond the power of any chronicler to detail. With the death of Father Thomas Kelly a well-beloved friend has disappeared from many a household.

A solemn Requiem High Mass was sung in presence of His Grace the Archbishop of Dublin in St Francis Xavier's Church. An immense funeral cortege accompanied the body to Glasnevin, and the numerous costly wreaths which covered the coffin testified to the respect in which the dis tinguished Jesuit was held. RIP

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

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

Father Thomal Kelly (1829-1898)

Brother of Father Edward Kelly (supra) and second rector of the Crescent, was, like his brother, educated in the old school at Hardwicke St, Belvedere College and Clongowes. He entered the Society in 1846 and began his noviceship at Dôle, in Burgundy. Troubled days were beginning for the Jesuits in France and young Thomas Kelly soon found himself transferred to Avignon. But, before his noviceship was ended, he found himself with his companions on the road to exile again. He found refuge in England, at Hodder, near Stonyhurst. Later, when more peaceful days had returned, he was able to pursue his higher studies in the English Province and France, where he was ordained at Laval. Father Kelly had finished his studies only a short time when he was appointed to replace his brother as rector of the Crescent. The great monument to his memory is the church of the Sacred Heart which was built during his term of office. With the exception of his period of office as rector of Belvedere College, Father Kelly spent the years 1872-1898 as member of the Gardiner St community. Of his sojourn in Limerick, the late Archdeacon Begley, historian of the diocese of Limerick writes: “... Rev. Thomas Kelly, a man long remembered by the old priests of the diocese and mentioned with reverence for the high ideals he instilled into their youthful minds, ideals which were the guiding lights of after years”.

Born: 01 October 1931, Limerick City, County Limerick/Galway, County Galway
Entered: 07 September 1949, St Mary's, Emo, County Laois
Ordained: 31 July 1963, Milltown Park, Dublin
Final Vows: 02 February 1967, Chiesa del Gesù, Rome, Italy
Died: 21 August 2000, Staten Island, New York NY, USA

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

Educated at Coláiste Iognáid SJ

by 1966 at Rome Italy (ROM) studying

◆ Interfuse

Interfuse No 105 : Special Edition 2000

Obituary

Fr William (Billy) Kelly (1931-2000)

1931, Oct1st: Born in Limerick
Early education at St. Ignatius College, Galway.
1949, 7th Sept: Entered the Society at Emo
1951, 8th Sept: First vows at Emo
1951 - 1954: Rathfarnham - Arts at UCD
1954 - 1957: Tullabeg - Philosophy
1957 - 1960: Coláiste lognáid, Galway - Teacher
1960 - 1964: Milltown Park - Theology
1963, July 31st: Ordained priest at Milltown Park
1964 - 1965: Tertianship at Rathfarnham Castle
1965 - 1968: Rome - Studied Canon Law
1968 - 2000: Professor of Canon Law at the Milltown Institute; working at the Dublin Diocesan Marriage Tribunal
2000, Aug 21st: Died Staten Island, New York

Billy suffered from angina and had heart surgery a number of years ago. He spent part of his summer each year on supply in a parish in the U.S.A. It was while he was there that he suffered a heart attack and died at Staten Island on 21st August 2000.

Michael Hurley SJ gave the homily at the funeral mass for Fr. Billy Kelly, at Milltown Park on Monday September 4 2000...

Euge, euge!

My reason for making the unusual choice of the parable of the talents (Mt 25:14-17, 19-23) as our gospel reading this morning is precisely because the text I wanted to have for my homily occurs in it and not just once but twice. Some of you will have noticed that I shortened the passage and omitted all reference to the servant who received one talent and buried it, hid it in the ground. I did so of course because I didn't want us distracted with questions about the meaning of the parable as a whole, much less with questions about the treatment of the servant who had received the one talent. I wanted us to concentrate and focus all our attention and interest on those great, glorious evangelical words which I am taking as my text: Well done, good and faithful servant, enter into the joy of your Lord, come and share the joy, the happiness of your Lord.

I can think of no more appropriate words for this occasion. These were surely the words which the choirs of angels and the whole court of heaven were singing on Monday afternoon last - and it was probably in the afternoon about 3 o'clock rather than in the evening about 8 o'clock - when Billy made his surprised entry. As we'll be reminded once again at the end of this Mass, the funeral liturgy explicitly invites us to imagine the angels and saints leading and escorting and welcoming Billy into paradise, into the holy city, to the bosom of Abraham, to the supper of the Lamb, to meet our Lord and his Mother, to sit down at table with them at the banquet feast which is heaven. Figuring prominently of course among the welcoming party will have been Billy's father and his mother to whom he was particularly devoted especially as he was an only child; and Billy's favourite saints but he was so private a person that we don't know their names and also his favourite Jesuit friends who have gone before him to prepare a place for him. Some of these however we do know. Denis Flannery will certainly have been in the front row, Denis, Billy's contemporary and missionary in Zambia on whom he lavished such tender loving care the year before last in Cherryfield when Denis was dying; and Dicky Butler, his headmaster when he was a young Jesuit scholastic in Galway (1957-60). Dicky was so kind that Billy broke the strange resolution he made after his mother's death; never to visit Galway again . When Dicky died he did go back to attend the funeral. Dicky, it is not perhaps inappropriate to recall, was a fellow conservative. He did read The Tablet but only, as Dicky himself would tell you good humouredly, to find out what they were up to in the enemy camp!

But what were the angels singing on Monday afternoon- and what are they still singing? Well what I hear them singing and what I invite you to hear are the words of my text from Matthew's gospel: 'Well done, good and faithful servant, enter into the joy of your Lord, come and share the joy of thy Lord'. All the words of this refrain are of course important but the first are of some particular interest, especially if we consult the Latin and Greek versions which the angels will surely know and with which many of you will be quite familiar. The “Well Done” of the English version is of course “euge” in the Latin and “eu” in the Greek. So in the Greek and the Latin the first word of the Scripture text for my homily this morning is none other than the first syllable of that dreaded word 'eulogy': dreaded at least in the context of a funeral liturgy not only by canonists and bishops and by Billy himself both personally and professionally because he was so completely self effacing, he had so sadly convinced himself he didn't deserve any praise or recognition.. But that of course was in his previous earth-bound existence when the thought of a eulogy especially by the likes of me would have appalled him. In heaven however life is changed; he no longer sees as in a glass darkly. An evangelical, heavenly eulogy is different. And all we on earth are trying to do this morning is what we do every day at mass : joining our voices with those of the angels, joining in their hymn of praise, in their eulogy of God and his blessings and his gifts which of course is what all our merits and talents and all Billy's merits and talents really are.

Billy was greatly loved and widely loved. He was a charmer and everyone was very fond of him. Mgr Gerry Sheehy rang me on Tuesday afternoon to express his sympathy. “Billy”, he said, “Billy was loved here in our place. We were devastated at the news of his sudden death”. Mgr Sheehy was speaking about the offices of the Marriage Tribunal in Archbishop's House here in Dublin. Billy worked there most Fridays of the year. In between the perfectionist in him agonised over judgements he had to prepare: he was so careful and painstaking and he laboured under the handicap of not being able to type and finding it difficult to put pen to paper - writing was never his forte.

Billy was certainly a good and faithful servant of his Lord' in the work of the Marriage Tribunal. But what Mgr Sheehy said about the Marriage Tribunal was of course reechoed here in the Milltown Institute. The death notice in the staff room spoke tenderly of Billy as “a dear friend as well as colleague and in the first reading from the Book of Wisdom the Registrar, feeling like all of us the grievous loss which Billy's death is and finding it difficult not to identify with the 'unwise, was clearly making her own both personally and officially their sentiments about Billy's death “looking like a disaster”.

Billy had taught canon law here since 1968. It was not the subject he would personally have chosen for specialisation had he been given the choice. But he wasn't, and being an obedient as well as a faithful servant of his Lord he accepted and made himself an expert in this forbidding, despised field. After doing doctoral work in Rome he became a competent and devoted teacher here. He was always well prepared for class and at a critical period in the Church's history when canon law was in disrepute he succeeded in engaging the interest and indeed the affection of his students many of whom are here present today. He was a popular teacher especially with his non-Irish, his foreign students.

In the Milltown Institute Billy was also the founder and first director of the Spiritual Studies Programme and outside the Institute he was much in demand for consultancy work. So very many of Billy's professional colleagues and students past and present are sadly but also happily joining in the angels' refrain: Well Done Good and Faithful Servant.

Voices from the USA and elsewhere join the chorus too, Every Summer for the past 17 years Billy has done a supply in the Blessed Sacrament Parish in Staten Island, New York. The Pastor reports that the appearance in the parish in mid June this year of another visiting priest raised fears that Billy was not coming this time and a deluge of callers to the Presbytery were greatly relieved to hear their fears were in vain. On Saturday the former pastor, Bishop Ahern, was to have presided at a funeral mass in the parish but was prevented at the last minute. The present pastor Mgr Francis Boyle presided instead and, preaching the homily, spoke in glowing terms of the esteem in which Billy was held. I had the opportunity of speaking on the phone with the Pastor and with the parish secretary, Rosemary: they both spoke very highly of Billy. Rosemary was probably the last person to see him alive - on Monday about 1 p.m. in a local store buying, I'm afraid, the inevitable : cigarettes! She had offered him a lift back to the presbytery but he declined, preferring to walk. Rosemary and all in the Blessed. Sacrament parish of Staten Island happily join the angelic chorus as they sing to Billy: Well done, good and faithful servant, enter into the joy of your Lord.

What about the Milltown Park Jesuit Community? Billy lived here from 1960 to 1964 while he studied theology and incidentally had to suffer me as one of his teachers. Then after his tertianship as it's called in the Jesuit curriculum vitae jargon and after doctoral work in Rome Billy came back to live here again while he carried on his teaching and consultancy work in the field of canon law. No man is a hero to his valet; no Jesuit is a hero in his own community. But like the Marriage Tribunal and the Milltown Institute and the Blessed Sacrament Parish in Staten Island we too can truly say: Billy was well loved here. We too join with the angels in saying: 'Euge, eu , well done good and faithful servant enter into the joy of our common Lord'. Billy will be sorely missed here in the Milltown Park community for his kindness, his readiness to listen, for his shrewd advice, for his outspoken honesty, for the spirited exchanges he loved to stimulate. His death leaves a void, a void which can never be filled.

What became very clear to us here in the community, what today's congregation confirms is Billy's huge capacity for friendship, his wide circle of friends lay and clerical, men and women.. He was of course a man of broad interests (particularly well informed on world affairs) and of exquisite taste---not least in music. More significantly however he was utterly generous in giving his time, his gifts, his expertise, in giving himself to others, face to face or on the phone. He was generous - some of us thought to a fault. He spent hours and hours, days and days helping people in trouble, extricating them from the difficult situations in which their own imprudence or the entanglements of canon law had got them involved. His personal compassion and his professional epieikeia combined to make him a great benefactor. He spent himself and was spent for others.

But Billy's most remarkable and most endearing gift was what I would call his magnanimity: his capacity to put people themselves first, to put their isms very much in second place if any place at all. This magnanimity, as I saw and experienced it, is a spiritual gift analogous to that of forgiveness. In principle forgiveness enables us to love the sinner, the offender without ever condoning the sin, while indeed hating the sin, the offence. This is of course much easier said than done and as a result much more often said than done. Billy's magnanimity was somewhat similar to forgiveness: it meant he could have close friends whose views he did not share, whose views indeed he rejected. He didn't suffer fools gladly but he could and did suffer gladly some of us who differed from him. It is said of St John (St Polycarp tells the story) that he fled the baths in alarm one day on finding the heretic Cerinthus there. “Let us flee”, John is said to have cried out. “let us flee lest the baths collapse since the enemy of truth is here”. Unlike St John - in this at least - Billy had no fear that the community quarters here in Milltown would collapse because I was there and others like me who differed from him. Billy and I coexisted amicably and indeed affectionately, if at times furiously. He was no great ecumenist and he had no great love for Northern Ireland. He would never visit there though he did once allow himself to be driven through to get the boat at Larne. But despite my ecumenism and despite my concern for reconciliation in Northern Ireland, despite what he was prone to see or affected to see as my ecumania or my Protestantism and unionism, Billy and I remained good friends! It is with great sadness but also with great happiness that I join the angelic chorus as they sing their evangelical, heavenly eulogy: Euge, serve bone et fidelis-well done good and faithful servant, well done, Billy, come and share the joy of our Lord.

Those who make the Spiritual Exercises of St Ignatius hear Christ in the meditation on the Kingdom addressing them in these words: 'It is my will to conquer the whole world and all my enemies. Therefore whoever wishes to join me in this enterprise must be willing to labour with me, that by following me in suffering, he may follow me in glory”. Billy made these Spiritual Exercises and that meditation which comes at the beginning of the Second Week. He heard that call and answered with great generosity wishing indeed with God's help to 'distinguish himself in the service of Christ his Lord and King. But he heard the call not just once away back in 1949 when he made his first Long Retreat with Donal O'Sullivan as a Jesuit novice in Emo . He heard it daily ever since and answered it - less emotionally perhaps but no less generously. So the angelic chorus which sang him into heaven on Monday were simply indicating the fulfilment of the promise made by Christ the King: Billy having followed him in labours and in suffering as a Jesuit for fifty one years would now follow him in glory; would now share his joy, his peace : “Well done, good and faithful servant... Come, take possession of the Kingdom prepared for you from the foundation of the world” (cf Mt 25:34).

Michael Hurley, SJ

Born: 01 January 1942, Montenotte, Cork City, County Cork
Entered: 07 September 1959, St Mary's, Emo, County Laois
Ordained: 17 June 1972, St John the Baptist, Kinsale, Co Cork
Final Vows: 02 February 1979, Università Gregoriana, Rome, Italy
Died: 17 August 2018, Cherryfield Lodge, Dublin

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

by 1966 at St Louis MO, USA (MIS) studying
by 1973 at Rome, Italy (DIR) studying

Early Education at CBS Cork

1961-1965 Rathfarnham - Studying Science at UCD
1965-1968 St Louis, MO, USA - Studying Philosophy at St Louis University
1968-1969 Crescent College SJ, Limerick - Regency : Teacher
1969-1972 Milltown Park - Studying Theology
1972-1976 Bellarmino, Rome, Italy - Studying Theology & Psychology at Gregorian University
1976-2014 Gregorian University, Rome, Italy - Lecturer in Psychology at Gregorian University
1977 Doctorate and occasional Lecturer at Milltown Institute
1978 Alcalà de Henares, Madrid, Spain - Tertianship
1980 Professor of Moral Theology & Psychology
1987 President of Institute of Psychology (to 1993)
2014-2018 Loyola - Convalescence; Prays for the Church and the Society at Cherryfield Lodge

◆ Jesuits in Ireland : https://www.jesuit.ie/news/bart-kiely-faith-and-mission/

Bart Kiely SJ – a life of “faith and mission”
Bartholomew (Bart) Kiely SJ died on 17 August, 2018 aged 76 years in the loving care of the staff at Cherryfield Lodge nursing home, Dublin. People can listen to the homily at his funeral Mass given by Fr Mike Drennan SJ.
Fr Kiely reposed at Cherryfield Lodge on 19 August and his funeral Mass took place at Milltown Park Chapel on 20 August followed by burial at the Jesuit plot in Glasnevin Cemetery. He is deeply regretted by the Jesuit community in Ireland and Rome, and by his brother Paddy, sisters Christine, Anne, Margaret and his many nephews, nieces, cousins and many friends.
Born and raised in Cork City, Bart attended the Christian Brothers College and entered the Society of Jesus in 1959. His Jesuit training included studies at UCD, Saint Louis University in Missouri and Milltown Park and he taught at Crescent College, Limerick as a regent before being ordained in 1972. He was known as a gifted student, studying philosophy and earning a doctorate in biochemistry at the same time and going on to do a doctorate in theology. He taught at the Gregorian University, Rome from 1976-2014. While there, he was Professor of Moral Theology & Psychology and President of the Institute of Psychology.
Having spent almost all of his priestly life in Rome at the Gregorian, Bart suffered a very serious traffic accident in 2014, which significantly compromised his health. He then came home to Cherryfield Lodge for convalescence where he was greatly loved and very content in himself. His mission was to pray for the Church and the Society of Jesus. He died peacefully after a very brief respiratory illness.
At the funeral Mass, homilist Fr Mike Drennan SJ said: “To understand Bart, you have to look at faith and mission. Otherwise you miss the core. Those were driving elements of his life of service, of availability. He had a bigger picture with Christ as very much the centre”. Fr Drennan also spoke of Bart’s influence as an educator, helping to form people from more than 70 countries who went on and did great work in the five continents.
There was a particular emphasis on the value of his convalescence since the debilitating
injury: “Vulnerability made him more lovable as it does for all of us... Bart has surrendered in a new way, he has loved and let go. Now it’s time for us to let him go.”
Ar dheis Dé go raibh a anam dílis.

Born: 10 April 1648, Waterford City, County Waterford
Entered: 12 June 1666, Santiago de Compostella, Spain - Castellanae Province (CAST)
Ordained: 1675, Salamanca, Spain
Final Vows: 15 August 1684
Died: 14 August 1727, Waterford City, County Waterford - Romanae Province (ROM)

Alias Sherlock
Superior of Mission 15 May 1694-14 August 1727

In Society Studied 3 years Philosophy and 4 Theology. Taught Grammar, Moral Theology and Philosophy
“Thrifts Index to Irish Wills iii.60 give date 1731 of will of Rev Anthgony Knowles R Catholic priest, Waterford”
12/06/1666 Compostella CAST; FV Sherlock and Sherlog 15 August 1684 at Monforte - “Sherlogus” 18 August 1684; RIP 14 August 1727 Ireland
1672 “de Sherloque” at Tuetensi
1675 “de Sherloque” at Salamanca in Theology
1678 “Sherlog” at Medina CAST
1681 “Sherlog” at Valladolid
1685 “Sherlog” at Monforte College teaching Philosophy and Moral Theology. Was a Missionary. Talent for higher subjects. Not 1690 Catalogue
1708 1714 1717 Catalogue Was Minister and Vice-Rector, now Superior of Mission
“Anthony Knowles SJ, Superior of the Jesuits in Ireland sends John Higgins to Rector of Irish Seminary in Rome, praying that he may be admitted as soon as possible 07 November 1720. He sent Henry Marshall 04 June 1721; Thomas Stritch 21 July 1724. He always begins “cum studiorum causa Romam mittanus” (Arch Rom Coll Lib 19 pp46, 47, 49)
“Sherlog in Bibliotheca Hispan was highly esteemed for the excellence of his erudition at the time when we were in the same school.”

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Professor of Belles-lettres, Theology and Philosophy for fifteen years.
1694-1727 Superior of Irish Mission
1727 Imprisoned
Short abstracts from his letters 1694-1714, dated mostly from Waterford are given in Oliver, Stonyhurst MSS. These letters expose a terrible system of cruel persecution carried on against Catholics, especially against the education of their children. In one letter dated 26 December 1696, he says that he had been committed to prison with all the clergy of Waterford diocese four weeks previously, and the same had happened in other parts of Ireland. The imprisonment appears to have lasted over thirteen weeks.
The Irish Ecclesiastical Record, March 1874, mentions a letter from Father Roche, dated 13 June 1727, which states : Here we are, few and frail. Father Knowles is incapable of doing anything, unless suffer. Tamburini has relieved him of his poor mission, and has placed it on my shoulders, and I assure you I am tired of it”.

◆ Fr Francis Finegan SJ :
After First Vows he spent a short Regency at Santander and was then sent for studies in Philosophy to Oviedo and in Theology to Royal College Salamanca and he was Ordained there 1675.
1676-1679 Sent to Medina del Campo teaching Latin
1679-1680 Minister and Vice-Rector at Monforte
1680-1682 Sent successively to St Ignatius Valladolid
1682-1686 Sent back to Monforte to teach Philosophy and Moral Theology
1687 Sent to Ireland and to Waterford.
1694 Appointed Superior of Irish Mission 15 May 1694 by the General, Tirso González de Santalla. He remained in office for the rest of his life (33 years) was carried out in the darkest of penal times. Yet he not only maintained a foot-hold for the mission in face of overwhelming odds but assured the succession of the Jesuits through the recruitment of worthy candidates.
General Tirso González de Santalla said of him “I knew him well in Spain, and I know him to be a learned, industrious, religious and pious man, eminently equipped with all the talents and virtues attributed to him”. The Superiorship of Knoles was one that might daunt the bravest spirit, but for thirty three years he withstood the first fury of the Penal Laws against religion. He was arrested in November 1596 at Waterford and imprisoned for thirteen months. At the start of 1713 he was in the strictest hiding, and by 1714 known to be hiding at New Ross. In spite of all this hardship, be built up the Irish Mission again slowly. On 06/12/1675 he used his influence abroad to prevent the King’s assent being given to a shameful Bill passed by the Irish Parliament against Catholic Clergy. In 1725 when his health was failing he secured as Secretary and Assistant Ignatius Daniel Kelly with right of succession. Not long after he was stricken by a deep paralysis and he died in Waterford 14 August 1727.

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962
Anthony Knoles (1694-1727)
Antony Knoles was born in Waterford on 10th April, 1648. In Spain he was called Sherlock, which was probably his mother's surname. He was admitted into the Society at Santiago on 12th June, 1666. After teaching Latin at Santander, he studied philosophy at Oviedo and theology in the Royal College of Salamanca. On the completion of these studies in 1676, he taught Latin at Medina del Campo for three years, acted as Minister and Vice-Rector of the College of Monforte for one year, and taught philosophy in the College of St Ignatius at Valladolid for two years. He then returned to Monforte, where he lectured on moral theology for four years (1682-86), and made his solemn profession of four vows on 15th August, 1684. He arrived in Ireland early in 1687, and was stationed at Waterford. He was appointed Superior of the Mission on 15th May, 1694, by the General, Fr Thyrsus Gonzalez, who says of him: “I knew him well in Spain, and I know him to be a learned, industrious, religious, and pious man, eminently equipped with all the talents and virtues attributed to him”. The future Fr Knoles had to face was one to daunt the bravest spirit, but for thirty-three years he withstood the first fury of the penal laws against religion. He himself was arrested in November, 1696, at Waterford, and imprisoned for thirteen months. At the beginning of 1713 he was in strict concealment, and early in 1714 he was hiding near New Ross. Yet, in spite of persecution and great poverty, he maintained his ground and built up the Mission again slowly. On 6th December, 1723, he used his influence abroad, not without success, to prevent the King of England's assent being given to a shameful bill passed by the Irish Parliament against the Catholic clergy. In 1725, when his health was fast failing, he secured the appointment of Fr Ignatius Roche as Secretary and Assistant, with right of succession. Not long after he was stricken down with paralysis, and after lingering on for several months he died at Waterford on 14th August, 1727.

◆ James B Stephenson SJ Menologies 1973
Father Antony Knoles 1648-1727
Antony Knoles was born in Waterford in 1646 and entered the Society at Santiago in 1666. He spent some years professing philosophy and theology until 1687 when he returned to Ireland.

Appointed Superior of the Mission his term of office lasted the unprecedented length of 33 years, the lifetime of his Master. He suffered the first fury of the Penal Laws against the Catholic religion.

Arrested in Waterford in 1696, he was imprisoned for 13 months. The years 1713 and 1714 he spent in hiding, yet in spite of persecution he built up the Mission. By means of the Society on the continent and through the interventions of the Catholic powers, France Spain and Portugal, in 1723 he prevented a very obnoxious Bill being passed by the Irish Parliament against the Catholic clergy.

In 1727 he laid down the burden of office and not long after on August 15th the worn out warrior of Christ died from paralysis.

Born: 1670, Magheralin, County Down
Entered: 06 January 1698, Bordeaux, France - Aquitaniae Province (AQUIT)
Ordained: 1697, Rome, Italy - pre Entry
Final Vows: 02 February 1709
Died: 07 August 1725, Dublin City, County Dublin - Romanae Province (ROM)

Completed his studies before Ent
1700 At Bordeaux College teaching Grammar
1705 At Xaintes (Saintes) College (AQUIT) teaching Humanities and Philosophy and studying Philosophy and Theology
1706-1708 At Poitiers
1714-1717 At Poitiers Spiritual Father
1717 CAT Good talent, learned and speaks elegantly. It is wished he had greater love of poverty. When on Mission people complained he was irascible and wanting in meekness and humility

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Son of Patrick and Mary of Ulster. Probably a brother of Susan Lavery OSB, a nun, of Dunkirk (Foley’s Collectanea Vol vi p 439)
He was one of James II Demies sent to Magdalen College, Oxford, 1687
Entered the English College Rome for Higher Studies 30 March 1689.
Professor of Philosophy; Eloquent Preacher; Charming in conversation
1708 and 1714 In Ireland (HIB Catalogues)
1717 At Poitiers

◆ Fr Francis Finegan SJ :
Had studied Irish College Rome and was already a Priest 1697 Rome, before Ent 06 January 1698 Bordeaux
1700-1707 After First Vows he taught Humanities at Bordeaux, Nantes and Poitiers
1707-1714 Sent to Ireland and Dublin and worked in the Dublin district.
1714-1717 Sent to Irish College Poitiers as Spiritual Father
1717 Sent to Dublin and worked as an Assistant Priest until his death there 07 August 1725

◆ James B Stephenson SJ Menologies 1973
Father Charles Lavery SJ 1670-1717
Fr Charles Lavery was born at Magheralin County Down in 1670. He entered Magdalen College Oxford, as one of James II demie or foundationers At this time great efforts were being made to obtain for the Fathers a firm footing in the University. Although both Christ Church and University College were governed by Catholics, the chief hope was placed in Magdalen, which had been given by the King to his Catholic subjects. In 1688 however, all fifteen demies at the College were expelled. Charles Lavery first went to Rome and entered the English College. He returned to Ireland without taking orders, and he entered the Society in 1697.

He was appointed Professor of Philosophy. In addition, he was an eloquent preacher and a gifted conversationalist. His name is found as having been in Ireland in 1708 and 1714.

He died in Poitiers in 1717.

Born: 10 October 1619, Colemanstown, County Dublin
Entered: 08 October 1629, Tournai, Belgium - Belgicae Province (BELG)
Ordained: c 1648, Wilna (Vilnius), Lithuania
Final Vows: 25 October 1654
Died: 08 December 1671, Dublin Residence, Dublin City, County Dublin

Son of Patrick and Mary Sarcefield
Studied in Ireland and Douai
1641-1642 Repeats Philosophy at Lille (GAL-BEL) and teaches Philosophy
1642-1646 At Vilnius studying Theology
1645 Not at Lille
1647 In Tertianship
1648-1651 At Brunsberg College Lithuania - made Doctor of Philosophy in 1651
1655 The Cossacks invade Lithuania, Jesuits dispersed, Locke went to Ireland
1665 In Brixia College (VEM)
1668-1669 Rector of Irish College - where?
related to Sarsfield and Edward Locke surgeon

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1650 D Phil at Wilna (Vilnius)
Rector of Irish College Rome; Travelled to England with Primate Plunkett
Had been out of Ireland thirty-five years on return

◆ Fr Francis Finegan SJ :
Son of Patrick and Mary née Sarsfield
Had studied Humanities and Philosophy under the Jesuits firstly in Dublin and then at Douai before Ent 08 October 1639 Tournai
After First Vows he studied at Lille graduating MA, and then went to Poland for Regency and studies where he was Ordained c 1648 and graduated D Phil at Wilna (now Vilnius, Lithuania) in 1650
1650-1655 Teaching Philosophy and then Theology at Wilna (now Vilnius, Lithuania)
1655-1660 Driven into exile with his Polish Jesuit colleagues, and he found refuge in the Lower Rhenish Province where he taught Moral Theology at Trier.
1660-1667 He was in the Venetian Province teaching Moral Theology at Brescia and Bologna
1667-1679 Rector of the Irish College Rome
1670 Sent to Ireland, he made the journey with Oliver Plunkett, arriving 20 February 1670, and he was made Superior of Dublin Residence, where he died the following year 08 December 1671

◆ James B Stephenson SJ Menologies 1973
Father Edward Locke 1620-1671
Fr Edward Locke was a Dublin man, born about 1620. In 1635 he left that city for Rome, where he was educated and joined the Society.

In a letter of his from Dublin, dated 27th February 1670, he tells us, that after a long and painful journey, he had reached Dublin 7 days before, and that owing to a severe winter he had remained about six weeks in London before sailing for Dublin. He says that he had left Dr Oliver Plunkett behind, in whose company he had travelled from Rome. He also remarks that he had returned to Dublin in the very same hour that he had quitted it 35 years beforehand.

Fr Locke was appointed Superior of the Dublin Residence, and in that capacity he called on the Archbishop, Peter Talbot, a sincere friend of the Order.

He died as Superior on December 8th 1671

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
LOCKE, EDWARD. His letter dated Dublin, 27th of February, 1670, informs us, that after a long and tedious journey, he had reached Dublin seven days before that owing to the very severe winter he had remained about six weeks in London, before he took shipping for Dublin that he had left Dr. Oliver Plunkett behind (in whose company he had travelled from Rome) - that he returned to Dublin the very same hour that he had quitted it thirty-five years, before - that the new Superior of the Mission, F. Richard Burke, arrived at the same time, of whose character he speaks highly, and of whose future government he augurs most favourably that he had waited on the most illustrious Archbishop Dr. Peter Talbot, who was a sincere friend to the Order. The Father gives it as his opinion, that the distress of the country cannot be equalled elsewhere. I learn from F. Stephen Rice’s Annual Letters, that F. Locke died at Dublin in the year following, “in Missione et alibi de Societate bene meritus”.

Born: 1583, Waterford City County Waterford
Entered: 21 January 1605, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1609/10
Final Vows: 15 September 1622, Waterford Residence
Died: 08 May 1642, Waterford Residence, Waterford City County Waterford

Had studied 2.5 years Philosophy
1617 In Ireland
1621 Catalogue Waterford, Age 40 Soc 17, on the Mission 8. Studied Theology 4 years and taught controversies at Ypres and Antwerp. Strong, talented, good judgement and prudence. Might be a Superior.
1622 Catalogue In East Munster and 1626 CAT in Ireland
1636 ROM Catalogue In Ireland, good in all and fit to teach Philosophy and Theology

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Professor of Theology at Ypres and Antwerp.
1631 Rector at Waterford
Thirty years on the Irish Mission, and esteemed a good Preacher.

◆ Fr Francis Finegan SJ :
Son of James and Anastasia née Neal. Nephew of Peter Lombard, Archbishop of Armagh.
Had studied at Irish College Salamanca from 25 March 1602 before Ent 21 January 1605 Rome
1607-1610 After First Vows he resumed studies and was ordained 1609/10. The General had suggested that he should then go to Germany for Theology, but he remained in Italy until 1611.
1611-1613 Fr General designates him for Irish Mission at request of his uncle Peter Lombard, Archbishop of Armagh. He was held at Ypres to teach Controversial Theology for two years. Dr Christopher Cusack made representations to have him kept in Belgium for teaching Irish students but the General decided that mission work in Ireland was more important.
1614 Arrived in Ireland and was sent to Waterford, where founded in Waterford the Sodality of the Blessed Virgin, was for many years Superior of the Waterford Residence and he spent the rest of his working life, and died there 08 May 1642

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
LOMBARD, JOHN, nephew to Dr. Peter Lombard, Archbishop of Armagh. The first time that I meet him is in September, 1607. Sometime after he came to the Irish Mission, which he served until his death, about the middle of March, 1642. He is reported by his Superior to have been “eminent for the example of a religious life; and for his laborious industry during the many years he cultivated the vineyard”.

Born: 20 September 1663, Dublin City, County Dublin
Entered: 20 June 1691, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained:, Irish College Rome, Italy - pre Entry
Final Vows: 15 August 1701
Died: 01 March 1739, Leghorn (Livorno), Italy - Romanae Province (ROM)

1693 At Fabriano College (ROM)
1696-1700 At Citta di Castello College, Spain CAST
1705 At Citta di Castello College, Spain CAST
1711-1739 at Leghorn (Livorno) aptitude for teaching and for Superior
1720 Rector at Leghorn
Luttrell, Francis Hard, Eustace, Teeling and Thaly are mentioned in ARCH Irish College Rome XXI part 2

◆ Fr Francis Finegan SJ :
Had previously studied Irish College Rome and was Ordained there before Ent 20 June 1691 Rome
1691-1697 Teaching Humanities at Fabriano
1697-1708 Chair of Moral Theology at Citta di Castello
1708-1716 Chair of Moral Theology at Leghorn (Livorno)
1716-1720 and 1730-1732 Rector at Leghorn (Livorno) - 2nd period was as Vice-Rector - During his time there he worked zealously amongst the English-speaking sailors and traders who visited the port while he made many converts amongst their Protestant countrymen.
He received many invitations to join the Irish Mission but his Superiors decided that his success at Leghorn was the best reason for his remaining at his post and so he died there 01 March 1739
According to his obit the entire city mourned his passing.

Born: 10 July 1812, Dublin City, County Dublin
Entered: 23 September 1829, Avignon, France (GALL)
Ordained: 24 September 1836, Stonyhurst, Lancashire, England
Died: 14 February1874, St Stanislaus, Tullabeg, County Offaly

◆ HIB Menologies SJ :
Older brother of Charles Lynch - RIP 1906. Uncle of Edmund Lynch - RIP 1890

Early education was at Clongowes.

He was a most distinguished man, remarkable for his keen intellect during studies in Philosophy at Rome and Theology at Stonyhurst, where he was Ordained by Dr Briggs 24/09/1836.
He spent 23 years as a Teacher at Clongowes, Belvedere and Tullabeg. he had also been a Prefect and Prefect of Studies for a time at Clongowes, whilst teaching Logic.
1862-1863 He was at Milltown Park giving Retreats.
He was a very able Preacher. His sermons were models of style and content.
He suffered for a long time with a delicate constitution. His death came very quickly, and he had only been confined to his bed for a couple of days. Provincial Nicholas Walshe anointed him before he died 14 February 1874 at Tullabeg. His funeral was attended by a large number of secular Priests. He is buried in the old Rahan Cemetery, the last Jesuit to be so.

Born: 21 July 1818, Dublin City, County Dublin
Entered: 29 September 1837, Drongen, Belgium (BELG)
Ordained: by 1851
Final Vows: 25 March 1859
Died: 09 May 1906, Tullabeg, Co Offaly

Younger brother of Henry Lynch - RIP 1874 and Uncle of Edmund Lynch - RIP 1890

by 1847 in Rome studying
by 1855 in Leuven Belgium (BELG) studying Theology
by 1856 at St Beuno’s Wales (ANG) studying Theology 4
by 1879 at Montauban France (TOLO) teaching
by 1881 at St Marys' Canterbury (FRA) teaching
by 1882 at Antwerp Institute Belgium (BELG) Regency
by 1891 at Pau, France (TOLO)

◆ HIB Menologies SJ :
Younger brother of Henry Lynch - RIP 1874 and Uncle of Edmund Lynch - RIP 1890
Early education was at Tullabeg, where he was brought by John Grene.
He studied Philosophy and Theology in France and was Ordained there.
He taught in various Colleges and was very proficient in French.
He taught English in Belgium for a while.
His older brother Henry was buried in the Old Cemetery at Rahan, and Charles was buried at the new College Cemetery there.

◆ The Clongownian, 1906

Father Charles Lynch SJ

We came across some notes written by Father Joseph Dalton SJ, under date of September 30, 1897. We take the following extract from them :

“Of the old Rhetoric (13) of 1836 the only survivors (as far as I know) are well within the sanctuary, viz: Dr Woodlock, Father Charles Lynch SJ, and the writer, Joseph Dalton SJ, and all are octogenarians. May we meet in heaven”. Since these words were written the three have passed away. Dr Woodlock died in 1903, Father Joseph Dalton was called away on January, 5, 1905, and Father Charles Lynch SJ, on May 9, 1906, when he touched the ripe age of 88. He was probably the oldest living Clongownian. Mr Martin J Madden,JP (Clongowes, 1835-37), and Dr Denis McVeagh (Clongowes, 1838-40) are still amongst us, hale and strong. These, to our knowledge, are now the eldest born of Clongowes.

We have mentioned three of the '36 Rhetoric. Three others were: Edward Synan, Thomas Ford, and Thomas Dwyer. Synan was Member of Parliament during many years for Limerick ; Ford finished Rhetoric at the phenomenally eariy age of thirteen; Dwyer was the poet and orator of the class. The latter 'studied for the law; but on his father's death, went out to Texas, and became a wealthy rancher.

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

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

Father Charles Lynch (1818-1906)

Born at Navan and educated at Clongowes, entered the Society in 1837. He was minister, master and in charge of public Masses at the Crescent in the days before the erection of the church, 1862-65. He had done a useful life's work as master, missioner or church worker, when in 1890 we find him in retirement at Tullabeg. Even after his three score and ten years, his superiors evidently thought he could be restored to his former usefulness. So, in 1891 he was sent out to Pau, in the Toulouse Province, where after two years of light church work and good air, he returned to Ireland ready for more service. He was at the Crescent once more, 1894-96 where he was able to take religious knowledge classes and do light work in the church. After another rest at Tullabeg, he was back again in 1900-03. He spent a last year at Limerick, at Mungret College, but under the weight of his years, retired once more to Tullabeg to await the final summons. Father Lynch's elder brother, also a Jesuit, predeceased him by some twenty years.

Born: 1605, Derry City, County Derry
Entered: 31 December 1622, Naples, Italy - Neapolitanae Province (NAP)
Died: 15 October 1633, Graz, Austria - Romanae Province (ROM)

Older brother of Bryan - RIP 1648

1633 Was in 4th year Theology at Graz (ASR)
Had been “Praeses Congreg et Catechista”
Prefect of Students in Roman College - Repetitor Logicae and Physicorum”

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Brother of Bryan MacDavet
A letter from Dr Magennis, Bishop of Down and Connor in 1620, asking the General to send both to their Theological studies

◆ Fr Francis Finegan SJ :
Older brother of Brian (Bryan or Bernard)
1624-1628 After First Vows he was transcribed to ROM and made studies in Rhetoric and Philosophy at the Roman College
1628-1630 Then he was sent to for two years Regency to Ancona.
1630 Sent to Austria for Theology, but he died at Graz 15 October 1633 before realising his desire for Ordination and to return to work in Ireland

Born: 15 February 1607, Derry City, County Derry
Entered: 25 February 1626, Messina, Sicily, Italy - Siculae Province (SIC)
Ordained: 1638, Palermo, Sicily
Final Vows: 1644
Died: 25 September 1648, Florence, Italy - Romanae Province (ROM)

Alias Davitt
Younger brother of Hugh - RIP 1633

1639 Came from SIC to BELG
1648 was in Rome 07/08/1648

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Two Entries (1)McDavitt (Davetti in Italian); (2 Bernard David

(1) Bryan McDavitt
Brother of Hugh RIP as Scholastic 15 October 1633
He had been Professor of Humanities and passed a brilliant public examination in universal Philosophy and Theology.
Bought the Printing Press for the Irish Mission which was confiscated by the Confederates for national purposes.
Came to Ireland with the Nuncio (Rinuccini) and was Chaplain to Eoghan Ruadh.
Sent to Rome on special Mission business and died on his way home.
He was a good Preacher and Confessor, liked by high and low.
1644 In Galway, much praised by his Superior as a worthy man and distinguished Theologian. His loss was felt much by his brethren.
A letter from Dr Magennis, Bishop of Down and Connor in 1620, asking the General to send both Bryan and Hugh to their Theological studies
(2) Bernard David
Ent 1625;
Studied in the Low Countries before Ent
1642 Sent from Belgium to Earl O’Neill.
After doing good work in Galway for a while, hen was sent on Irish Mission business to Rome
1648 He was returning with the Nuncio Rinuccini, but on his journey died at Florence 1648.

◆ Fr Francis Finegan SJ :
Older brother of Hugh
1626-1631 After First Vows he studied Philosophy at Noto and Messina where he made a public defence “de universa philosophica”
1631-1635 He then spent four years Regency in four different SIC Colleges.
1635-1638 He was then sent for to Messina (1634-1635), Caltagirone (1635-1636) and Palermo (1636-1638), where he was Ordained 1638, and also where he made a public defence.
1639 Tertianship at Trapani
1640 Sent to Ireland, but recommended by the General to stop in Flanders for a few months to practice his Irish language among fellow speakers there, after his long thirteen years in Siciily In fact he was detained there for three years as a Military Chaplain at Brussels,
1642 Arrived in Ireland at the end of 1642 and was sent to Galway to teach Humanities.
1645 Sent to Rome on business of the Mission and returned with the Nuncio Rinuccini’s travelling party. It was during his return journey from Rome that he bought, for the use of the Irish Mission, the printing press which was later seized by the Ormondist Supreme Council.
1648 MacDavet was acquainted with Eoin Ruadh, probably since his time as a Military Chaplain in Brussels. So, O’Neill on 04/02/1648 chose Brian as his special representative to Pope Innocent X - “Father Bernard MacDavet in my name will kiss your feet as the present war does not permit me to do so in person. He is well versed in public affairs of this kingdom and in my own private concerns and is so endowed with faith and prudence that I have entrusted him with all I wish communicated to your Holiness, and on which I have no doubt the salvation of this kingdom depends. I beg your Holiness, therefore, to treat with him as you would with myself.” At Rome, however, MacDavet, though received by the Pope, was received only in the same audience as was accorded the Bishop of Ferns and Sir Nicholas Plunket, both of whom were opposed to both Rinuccini and Eoin Ruadh. He had to be content with the mediation of one of the Cardinals to bring Eoin Ruadh's secret message to his Holiness.
On his homeward journey he fell from the carriage he was travelling in, and though he was keen to get to Ireland before the Bishop of Ferns and Plunket, before they would encourage the Supreme Council in its’ divisive policy, he never recovered from the serious illness brought about by his fractured his arm and died from the after-effects of the accident 25/09/1648 at the Jesuit Residence, Florence.

◆ James B Stephenson SJ Menologies 1973
Father Bryan McDavitt SJ 1606-1648
Fr Bryan McDavitt was one of the few Irishmen fro Ulster who entered the Society in the old days. He was born in Derry in 1606 and entered the Society in Belgium in 1624.

He came to Ireland in the retinue of the Nuncio Rinnuccini and was Chaplain to Owen Roe in the Confederate wars.

His importance for us lies in the fact that it was he who brought the printing-press from France for the Irish Jesuits, te press which was used in Kilkenny by the Confederation ro print its proclamations and pamphlets. It was operated by our Brother George Sarrazin.

Fr McDavitt was in Galway in 1644. He was sent on special business to Rome, and died at Florence on his way home in 1648.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
DAVID, BERNARD, studied in the Low Countries, and was aggregated to the Order in 1625. Towards the end of July, 1642, he was sent over from Belgium to Earl O’Neil, in Ireland; but certainly from November that year, till August following, was a resident at Galway, where he did good service. Shortly after this he was sent to Rome on the business of the Irish Mission* In October, 1648, he returned in company with the Nuncio Rinuccini. He died at Florence, in his journey to Rome, during the summer of 1648. The loss of his talents and services was deeply deplored by his Superior, F. William Malone, in his letter of 16th December that year.

• This Father purchased a press in France for the use of the Fathers at Kilkenny, but this was taken from them by Robert Bagot, Secretary of the Supreme Council, in virtue of an Order dated the 28th of May, 1648. Another press belonged to the Fathers at Waterford, to which some of the Irish Bishops subscribed.

Born: 09 March 1805, Dublin City, County Dublin
Entered: 19 October 1822, St Andrea, Rome - Romanae Province (ROM)
Ordained: 13 June1835, St Patrick's College, Maynooth, County Kildare
Final Vows: 02 February 1846
Died: 26 October 1866, St Francis Xavier, Gardiner St, Dublinn

James McDonnell
Ordained at St Patrick’s College Maynooth, 13 June 1826, having studied Theology at Clongowes.

by 1829 in Clongowes
by 1839 doing Tertianship in Stonyhurst (ANG)

◆ HIB Menologies SJ :
Early education was at Clongowes.

After First Vows he was sent for studies to Rome and France. he was said at this time to be a model of candour and innocence.
After studies he was sent for Regency to teach at Clongowes, and was a great success.
1830 He went to Rome again for Dogmatic Theology, and finished his Theology in England, where he was Ordained.
After Ordination he was sent again to Clongowes, where he taught Modern Languages and had charge of the Choir.
Later he was sent to Gardiner St, where he suffered a good deal during the remainder of his life. he suffered from a nervous debility as well as other physical problems, and this rendered him unfit for work. He died there, greatly regretted by his many friends 26 October 1866.

He was a man with an exceedingly quick mind, with a remarkable taste for musical knowledge, and was gifted with a very good voice. His zeal, lively faith and charity won him much admiration from the community in which he lived.

Born: 28 March 1858, Rathmines, Dublin
Entered: 15 February 1877, Milltown Park, Dublin
Ordained: 26 July 1891, St Francis Xavier, Gardiner Street, Dublin
Final Vows: 02 February 1897, St Francis Xavier, Gardiner St, Dublin
Died: 28 December 1928, Belvedere College SJ, Dublin

Early education at Clongowes Wood College SJ

Cousin of Robert I - RIP 1929 T Patrick - RIP 1918 and William Kane - RIP 1945

by 1896 at Chieri Italy (TAUR) making Tertianship

◆ HIB Menologies SJ :

Early education was at Clongowes.

After his Noviceship Joseph remained at Milltown for a further five years doing Juniorate and Philosophy, and then spent five years Regency at Clongowes Prefecting and Teaching.
He began his Theology at Mold, Wales (FRA), but the new Theologate opened at Milltown in 1889, so he moved there.
After Ordination he was sent to Mungret as Assistant Moderator of the Apostolic School, and the following year Moderator and Minister.
He was then sent to Chieri, Italy for Tertianship.
1898 On return to Ireland, he was sent to Belvedere for two years as Assistant Director to James Cullen at the Messenger.
1900 He was sent to Tullabeg as Minister of Juniors for two years, and then back to Mungret as Moderator of the Apostolics for four years. All during these years he continued to act as Assistant Director of the Messenger, and by 1900 he had begun to edit “Madonna”.
1906 He was sent to Gardiner St as Operarius for a year, then another year in Clongowes as Spiritual Father.
1908 He was sent to Belvedere, and he remained there until his death 28 December 1928. During his time at Belvedere he continued to edit the Messenger and Madonna publications, and continued as Assistant Director until 1914 when he was appointed Director. He was also Spiritual Father at Belvedere 1913-1921. The end came quickly and found him perfectly resigned.

As well as his formal work, he also wrote a number of spiritual books which were well received in Ireland and other parts of the world. However, it was his work as Editor of the Messenger that he had his biggest impact. He possessed all the qualities which suited him for this work, especially his own devotion to the Sacred Heart. Under his care the Messenger became the most popular publication in Ireland, and amongst the Irish abroad. He had a reals sense of the taste and needs of his readers, and so made the Messenger very attractive to a wide circle of readers. He also believed that the real soil for evangelisation was among the ordinary people, and so he catered chiefly for them. He tried to ensure that in the contents there was something that might appeal to the interests of each reader, and often someone who read only the article on natural history as their interest, ended up reading the whole issue. So there were readers across a wide spectrum of society. It was told that an English protestant bought several dozens of copies for hiw workers due to articles on farming! His own writings showed a keen literary taste. he was also an excellent community man, and he thoroughly enjoyed friendly banter on maters arising out of his work. He was considerate in his dealings with others, and despite his increasing blindness he was also very patient.

Father General, in his letter (p825) “de Cotedianis Pietatis Exercitis” of July 2nd 1934 refers thus to Father MacDonnell : “Anno 1925 in parvo nostro conventu Redactorum Nuntiorum SS Cordis Jesu et Apostolicus Orationis, P Josephus MacDonnell, Redactor Nuntii Hibernici ......”

Note from Edward Kelly Entry :
He was ill for a very short time, and died peacefully and happily at Gardiner St 07 February 1905. The Minister Father Bannon and Father Joe McDonnell were present at his death.

◆ Irish Province News

Irish Province News 2nd Year No 3 1927

Jubilee :

On February 15th Fr Joseph McDonnell completed his 50 years' work in the Society. He received numerous letters and telegrams from all parts of the world, the most valued being one from the General, commending him for the good example he had given, and for his 50 years' work. A week later a large gathering assembled at Belvedere to wish the Jubilarian many more years of devoted service.
Fr. McDonnell was Master and Prefect at Clongowes, he was Moderator of the Apostolics in Mungret, Superior of the Juniors in Tullabeg, Operarius in Gardiner Street ; but it is as Editor of the Messenger that his best work has been done. Under this personal care for the last 21 years the progress made and the good done by the Messenger is simply marvellous And the work was accomplished in spite of grave difficulties. For some years his sight has been Much impaired. But he is holding on and to-day takes as much interest in the work as he did 20 years ago. Fr McDonnell has written quite a number of devotional works that compare very favorably with the best of our day. He still edits the Madonna.
For many years he was Confessor at the Christian Brothers Novitiate, Marius. Lately the novitiate was changed to a place a considerable distance from Belvedere. But the Brother-General asked him to continue, and, at considerable inconvenience to himself, he consented.

Irish Province News 4th Year No 2 1929

Obituary :

Fr Joseph McDonnell

Fr. Joseph McDonnell died in Dublin on Friday, December 28th in his 70th year. For some years back he had been in very bad health, but, with characteristic energy and determination, he remained at his post in the Messenger office until a few days before his death.

He was born at Dublin on the 28th March 1858, educated at Clongowes, and on February 15th 1877 began his novitiate at Milltown. There he remained for seven years - novitiate, juniorate, philosophy, and was then sent to Clongowes, where, as prefect or master, he spent the next five years. He began his theology at Mold, but in 1889 the new theologate was opened at Milltown, and Fr McDonnell joined it. Theology over he went to Mungret as Assistant Moderator of the Apostolic School. Next year he become full Moderator as well as Minister of Mungret, and at its close went to Chieri for tertianship. In 1896 he began at Belvedere his long and most fruitful connection with the Messenger as Assistant Director, Fr J. Cullen being Director. Two years at Belvedere were succeeded by two others in Tullabeg, where he had charge of the Juniors, and then Mungret once more as Moderator of the Apostolics. He held this important office for four years. From 1898 to 1906 he continued at different periods to act, at a distance, as Assistant Director of the Messenger, and in 1900 began to edit the Madonna. On leaving Mungret he spent a year in Gardiner St. as Operarius, another in Clongowes as Spiritual Father, and in 1906 returned to Belvedere, not to leave it until his holy death. During the years that followed he continued to edit the Messenger and Madonna, but did not become full Director and Editor of the Messenger until 1914. From 1913 to 1921 he was Spiritual Father at Belvedere. In addition to his other occupations Fr McDonnell wrote a number of excellent spiritual books that are doing a great amount of good in Ireland, and many other countries, but it was as Editor of the “Irish Messenger” that his great work was done. He possessed to a marked degree those qualities which fitted him for this important post, and especially a great devotion to the Sacred Heart, and zeal for souls. Under his care the Messenger became the most popular publication in Ireland, and amongst the Irish abroad. He had a wonderful flair for the tastes and needs of his readers, and he made the pages of the Messenger attractive to a very varied circle. He realised that the most fertile soil for religion is the mass of the people. He therefore catered chiefly for them. Amongst the varied contents there was sure to be some item to appeal to every reader, and those who began to read because they took interest in natural history or astronomy ended up by reading the whole through. In every rank of life one found readers of the Messenger. For the simple people the little red book was a monthly library, and supplied matter for piety and for observation and discussion of the wholesome things of life. He was proud, for example, that an English protestant bought several dozen copies for his work-people on account of a series of articles on farming. He knew that it is possible to be “too good”!
In his own writings Fr. McDonald had a fine, forcible style, and showed excellent literary taste in “Meditations on the Sacred Heart” and other books. He was an excellent community man, and thoroughly enjoyed friendly banter on matters arising out of his work. He was considerate and gentlemanly in his dealings with others, and in spite of his blindness and
feeble health was most patient. The end came quietly and found him perfectly resigned. His hope was that on account of his affliction he would go straight to Heaven, and those who know how saintly was his life feel confident that his prayer has been heard.

◆ James B Stephenson SJ Menologies 1973

Father Joe McDonnell 1858-1928
Fr Joe McDonnell will always be remembered in the Irish Province as the man who made the “Irish Messenger” what it is. He possessed to an eminent degree, those qualities which fitted him for this important post, reinforced by and rooted in an all pervading devotion to the Sacred Heart of Jesus, and zeal for souls. He catered for the mass of the people, and under his direction, the Messenger increased in circulation under the Irish abroad.

He was also the author of a number of excellent spiritual books, the chief of which is his “Meditations n the Sacred Heart”.

He became the full editor of the Messenger in 1914 and remained at his post until a few days before his death, December 28th 1928

Towards the end of his life he was blind, and he expressed the hope that on account of this affliction, gladly borne, he would go straight to heaven on his death. Those who lived close to him and knew the saintlines of the man, had no doubt but that his hope would be translated into reality.

◆ The Belvederian, Dublin, 1929

Obituary

Father Joseph McDonnell SJ

The “Irish Messenger” is the only national periodical of Ireland at home and overseas, reminding the wanderer of the Faith of the homeland, reminding those at home of sons and daughters on Canadian farms and in American cities, to whom they send the little red book month by month: it achieves thus a kind of Irish Communion of Saints and so has become a national institution worthy of a jest in a Sean O'Casey play.

Belvedere has the honour of being the home of this institution, and thus, although its late guide and genius was not himself a Belvederian, it is but fitting that Belvederians should mourn his loss as a personal one. Old Belvederians will remember him as a kindly confessor, at one time director of the Sodality of the Blessed Virgin; past and present Belvederians will remember his generosity to the College Conference of St Vincent de Paul; even diminutive Belvederians will remember the free-day they celebrated two years ago in honour of Fr. McDonnell's golden jubilee as a Jesuit.

Father McDonnell was born in Dublin on the 28th March, 1858, educated at Clongowes, and on February 15th, 1877, entered the Jesuit Novitiate, which was at that time at Milltown Park. He studied philosophy at Milltown and pursued his theological studies at Mold and at Milltown. At two different periods he was Moderator of the Apostolic School of Mungret. From 1896 dates his connection with the “Irish Messenger”. He was at Belvedere from 1896-1898 as assistant director. Father Cullen being the director; from 1898-1906 be continued to act in this capacity, although occupying posts at Tullabeg, Mungret, Clongowes, Gardiner Street. In 1906 he began to edit. the “Madonna”. In 1906 be returned to Belvedere and there he spent his days until December 28th, 1928, in the achieving of his life's work, first as assistant-editor, then as editor of the “Irish Messenger” and director of the Messenger Office Publications. If one glances at a list of his published devotional works and pamphlets one will see that his was not an idle pen; if one studies the development of the “Irish Messenger” itself, of the “Madonna”, the coming into being of the “Gaelic Messenger”, the long list of books and pamphlets by distinguished authors published by the Messenger Office, one will get some idea of the gift of organisation, of the shrewd sense of needs and values that he possessed.

Fr. McDonnell was blessed with length of days, but these were not unclouded by sorrow. To a man of his keen interests his partial blindness must have meant many hopes unfulfilled, the narrowing in of experience and the limiting of friendships; to a man of his position one would have thought it an insurmountable obstacle. His character, however was unsoured by this severe decree of Providence, and, buoyed up with an edifying courage, he worked on till the end. He was not petulant, he liked social intercourse, charmed many by his courtesy and a sympathy born of experience, liked to be “chaffed”, liked better still to pretend that he did not know that he was being “chaffed”. He was never a shirker. Although in the last few years of his life he suffered much from bronchial troubles during the winter months, he nevertheless kept to his task, was punctilious in attendance at religious duties, said Mass often in pain, and was cheerful always. Even when in hospital he used transact business with his secretary; and on the evening before his death sent for the assistant-director, Father T Ryan, to discuss the great business of his life. If by their fruits shall men be recompensed, Father McDonnell merits a reward exceeding great.

Mr. G. K. Chesterton, in an introduction to the recent translation of Henri Ghéon's study of the Curé d'Ars, points out that each nation contributes a characteristic outlook on Christianity and on Christian action, and adds that the Irish contribution is a purity in love and in hate which seems to be capable of reducing things to their simplest expression Now I think that this is a quality that might be remembered in estimating Father McDonnell's character and in explaining, too. how he made the “Irish Messenger” a national institution. He was deeply and simply everything. He was sincerely and unsophistically devout. He was wholeheartedly and undividedly absorbed in the “Irish Messenger” and in its interests, He was stoutly and, at times, singularly convinced of his ideas and policies. His devotion to his Alma Mater was unassailable and child-like. He had thus the two qualities necessary to the make-up of a good editor - thoroughness and simplicity: simplicity, in order to feel with the people; thoroughness, in order to be able to supply their needs.

But I prefer to remember him as one who had to bear a cross which, of all others, seemed too heavy to bear and yet bore it cheerfully and with courage. RIP

T I M

◆ The Mungret Annual, 1929

Obituary

Father Joseph McDonnell SJ

(Mungret, 1892-1895 & 1900-1904)

On the last day of the year 1928, the mortal remains of a devoted friend of Mungret and its students were laid to rest in Glasnevin Cemetery, Dublin. Past Mungret students, especially those of the early nineties and of the first years of the present century will remember with affection and veneration Father Joseph McDonnell SJ.

Father McDonnell was born in Dublin seventy-one years ago, and spent over fifty years in the Society of Jesus. He was a first cousin of Father William Kane SJ, who is so well known as a teacher, a friend and a lovable personality to the Mungret students of the past thirty years.

Father McDonnell first came to Mungret in 1892 as a young priest, and for three years had charge of the Apostolic School, fulfilling besides in 1894-5 the additional office of Minister of the College. In 1895 he went to Chieri (in Piedmont), a beautifully situated town in the South-Eastern slopes of the Alps, for his Tertianship, or third year's noviceship. Returning to Ireland in 1896, he was appointed to the duty of assisting the late Father James Cullen SJ, in editing the Messenger of the Sacred Heart, and two years later was placed in charge of the Junior Scholastics of the Society of Jesus in Tullabeg College. In 1900 he was again transferred to Mungret College as Director of the Apostolic School, where he remained till 1904. After a few years he was again sent to Belvedere College, Dublin, to resume his former role of Assistant Editor of the “Messenger”. In this position he soon made himself indispensable, and when, in 1914, Father Cullen, then very old, had to relinquish finally the post of Editor, Father McDonnell took over the complete charge, which he retained till his holy death, in December, 1928.

Father McDonnell's work as Editor of the “Messenger” is well known. In the short sketch of his life which appears in the March number of the Messenger, we read :

Owing to his secluded life and dislike of appearing in public, Father McDonnell was personally known to only a small fraction of those who were familiar with his name, but by hundreds of thousands not merely in Ireland but also in foreign lands, he was regarded with love and respect for the comfort and courage which he had brought to them through his writings.

During his second term in Mungret, in the moments which he managed to spare from his regular work (besides being Director of the Apostolic School, he was also Spiritual Father of the Lay Boys, and taught several hours a day), he edited the “Madonna”, which he had founded in 1900, about the time of his coming to Mungret. This has gradually attained a circulation which is now probably as large as that which the “Messenger” had when Father McDonnell first took over the editorship.

In the work connected with the “Messenger” and the “Madonna”, Father McDonnell laboured unceasingly during the last twenty five years of his busy and fruitful life. His health was never robust, and he always worked up to the full measure of his strength. During the years he spent in Mungret it was a well-known and regular occurrence for Father McDonnell, after any short period of extra work or unusual strain, to become completely exhausted, and to be confined to bed, taking little or no food. He had, however, great recuperative power, on which he seemed rather to pride himself, and was usually at work again in full vigour after a day or two. During the last two years of his life his health gradually declined, and his sight, never good, failed so much that he was quite unable to read. Hence, for many years before his death he transacted all his editorial work with the aid of a secretary, who read letters, manuscripts, and proofs to him and put in writing his replies and criticisms. Yet, notwithstanding weakened health and failing sight, he worked unceasingly up to a week before his saintly death.

Father McDonnell never lost his courageous and hopeful spirit, his rare gentleness and courtesy of manner, his genial cheerfulness or his keen sense of humour. The spread of the devotion to the Sacred Heart was the passion of his life. “Few”, says the writer already quoted, “have spent themselves so unsparingly to make this devotion more known and appreciated, and few have done as much as he did to diffuse it through Ireland”. His apostleship was exercised mainly through the pages of the “Messenger” and the numerous pious publications of all kinds that gradually grew up around it as well as by his own numerous and excellent devotional books through which his name is principally known. Father McDonnell left his impress deeply in the customs and traditions of the Apostolic School. It was owing in no small part to his example and teaching that the spirit of piety and especially the devotion to the Sacred Heart, which has, since his time, been traditional among the Apostolic students, took such firm root in the College. Those who were privileged to be under his charge in Mungret will remember his fatherly kindness and patience, his gentleness of disposition, and the never-failing courtesy and respect with which he treated even the youngest and most thoughtless of the lads of whom he had charge. His zeal for souls communicated itself to the boys ; and there can be no doubt that his spirit and example have had a very important influence upon the lives of many who are now priests in different parts of the world. Although without skill in athletic exercises, and having little knowledge of boys' games, he entered into all the interests of the boys of whom he had charge, and it was amusing sometimes to see his excitement over a football match or an athletic contest in which his boys were competing against some other section of the College. He showed the same zeal in organising excursions, concerts and debates, and in the strenuous work of the College theatricals, all of which he regarded as important factors in the training and formation of the boys.

It was under Father McDonnell's direction that the “Rules and Customs of the Apostolic School” were first drawn up. It was for the students of the Apostolic School, too, that he wrote the excellent little handbook for young ecclesiastical students, called “Daily Duties”, which breathes such a spirit of solid piety, and inculcates so well the practice of prayer, self-denial and zeal, which must be at the foundation of the character of the truly apostolic priest. When leaving Mungret, Father McDonnell confessed to an intimate friend that he “felt broken-hearted” at parting from his lads and the work he loved so well. He would not trust himself to take leave of the boys, or even to drive off by the avenue in the usual way. He went round by the “Black Walk” a quarter of an hour before the appointed time, and waited for the car at the College gate.

To the end, even amid the absorbing work of his editorship and writings, he never relaxed in his love for all his own past pupils nor in his interest in the Apostolic School. He was always ready to utilise his position as editor in favour of Mungret and the work it is doing. By very many of his old pupils as by many of the readers of his works, his death will be felt as a personal loss; and though his life was blameless and spent in the service of the Master whom he loved, his many friends will not omit to pray for his speedy admittance to his eternal reward. RIP)

E Cahill SJ

Born: 23 March 1730, Scotland
Entered: 25 October 1749, St Andrea, Rome - Romanae Province (ROM)
Ordained: 1758
Final Vows: 02 February 1767
Died: 05 June 1800, Dublin City, County Dublin - Angliae Province (ANG)

Alias Clinton

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
He defended all the theses in Theology.
1756 Sent to London Mission, which he served for many years, and was distinguished for his attention to the poor, especially prisoners.
1773 ANG Catalogue he is named as Newgate Missioner.
1781 He became Chaplain at Lulworth Castle, Dorset.
1795 He retired to Ireland, where he died 05 June 1800 aged 70
He wrote :
1) An edition of Dunlevy’s Catechism
2) “The Spiritual Guide”
3) “Treatise on Communion” dedicated to Bishop Challoner, London 1780
4) A translation of Père Grou’s “Moral Instructions”, 2 Vols, Dublin 1792
5) “Characters of Real Devotion”, London 1791
6) “School of Christ”, Dublin 1801
Oliver, Stonyhurst MSS, asks if he was not also the author of “The Poor Prisoner’s Comforter”, London 1764
(cf de Backer “Biblioth. des Écrivains SJ”)

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CLINTON, ALEXANDER. His real name was Mac Kenzie : he was born 23rd of March, 1730, entered the Novitiate in 1749, and seven years later was sent to the London Mission. Here he had ample field for exertion, and was deservedly esteemed and admired for his fatherly attention to the poor, and especially to the unfortunate prisoners. In 1767 he was raised to the rank of a professed father. The late Thomas Weld, of Lullworth, Esqr. charmed with his merits and social qualities, engaged him for his chaplain in

1781. Retiring from that situation about 14 years later, he went to Ireland, where he died 5th June, 1800. We have from his pen
1782. An edition of Dunlevy s Catechism,
1783. The Spiritual Guide.
1784. A treatise on frequent Communion, (dedicated to the venerable bishop Challoner.) 12mo. 1780 London, pp. 406.
      He translated from the French of Pere Grou, “Morality of St. Augustin” “Characters of Real Devotion”. “The School of Christ” Was he not also the compiler of “The poor Prisoners Comforter”. 12mo. London. 1764. pp. 228.

Born: 1560, County Clare / Bodmin, Cornwall
Entered: July 1584
Ordained: September 1583
Died: 04 July 1594, Dorchester, Dorset, England (Martyr) - Angliae Province (ANG)

http://www.clarelibrary.ie/eolas/coclare/history/frost/chap5_east_corcabaskin.htm
In MacBrody’s Propugnaculum Catholiæ Veritatis it is stated that John, son of Conor MacMahon, of Knockalocha, by his wife Bridget Brody, daughter of “Darii” Mac Bruodin, of Mount Scot, was invited at the age of ten by his uncle Thomas MacMahon, who was living with the Earl of Arundel, to go over to England and live amongst the Earl’s pages. He was thence sent to Rome to study, and was there admitted into the Society of Jesus. He returned to England afterwards, and was hanged, drawn, and quartered, in 1594.[11]

11. Brody in mistake states that this M‘Mahon was of Tuath-na-farna.

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Two Entries John MacMahon and John Cornelius

DOB 1557 Clare or Bodmin, Cornwall of Irish parents; Ent shortly before execution RIP 04 July 1594
Known in England as John Cornelius and of ANG
Born of Irish parents; A man of extraordinary piety; Hanged, drawn and quartered at Dorchester

Studied at Oxford for several years by means of his kind patron, Sir John Arundell, Knight, of Laherne, Cornwall. “Misliking the new religion” he was sent to Rheims, and after a period there some say he entered the English College Rome for higher studies and Theology 01 April 1580. In his second year Theology, he was selected to make the usual Latin oration before the Pope in the Sistine Chapel, on the Feast of St Stephen the proto-martyr. He was Ordained there 1583 and went to England.
After working in England for a few years he was seized at Chideock Castle, Dorset, where he was Chaplain to Lady Arundell, the widow of Sir John, 14 April 1594. He was carried off to London, where he was examined and remanded to Dorchester for trial, and having been condemned to death for the priesthood, was admitted to the Society in prison, before execution 04 July 1594, with his three fellow captives, Thomas Bosgrove Esq, a relative of the Arundells and probably brother of James Bosgrove SJ, John Carey and Patrick Salmon - servants at Chideock.
(cf “Records SJ” Coil IV, and Vol iii pp 435 seq, and Vol vi p141; Foley’s Collectanea)

There is also a long note from Foley’s Collectanea regarding the possibility of finding relics of the Dorset Martyrs, specifically the heads, including those of John Cornelius.)

◆ James B Stephenson SJ Menologies 1973
Blessed John Cornelius (MacMahon) 1557-1594
Blessed John Cornelius, who crowned a life of sanctity with martyrdom on July 4th 1594, was born the only son of Irish parents at Bodmin in Cornewall in 1557.

His parents were not wealthy, but his aptitude for study aroused interest of Sir John Arundell of Lanherne, and he became his patron, sending him to Oxford, then to Dr Allen at Rheims and finally to the English College at Rome in 1580.

He returned to England a priest in 1583 and his first care was to bring back to the Church his widowed mother.

Taking little care of the priest-hunters, he evangelised the Catholics in different places, in all kinds of weather, and mostly in the dead of night. His sanctity gave him power over evil spirits and he was frequently rapt in divine contemplation.

After many vain attempts to capture him, he was finally taken prisoner in March 1594. He was allowed to take leave of his sorrow stricken mother before being taken to London and lodged in the Marshalsea. Here for two months he was subjected to inhuman torture. Finally he was brought to Dorchester for execution. On the evening before execution, he begged leave to be taken to the foot of the scaffold where he spent some time in contemplation.

At two o’clock on the following afternoon, July 4th 1594, he was led forth to the scaffold, with great reluctance it must be said on the part of the judge and executioner, so great an impression his holiness had made on all. Indeed, many petitions were made on his behalf to the Court, but he himself only aspired after eternal life. “Grant me” he cried “Sweet Jesus, that the alone may be the object of my words and actions”.

◆ http://www.clarelibrary.ie/eolas/coclare/history/frost/chap5_east_corcabaskin.htm
In MacBrody’s Propugnaculum Catholiæ Veritatis it is stated that John, son of Conor MacMahon, of Knockalocha, by his wife Bridget Brody, daughter of “Darii” Mac Bruodin, of Mount Scot, was invited at the age of ten by his uncle Thomas MacMahon, who was living with the Earl of Arundel, to go over to England and live amongst the Earl’s pages. He was thence sent to Rome to study, and was there admitted into the Society of Jesus. He returned to England afterwards, and was hanged, drawn, and quartered, in 1594.[11]

11. Brody in mistake states that this M‘Mahon was of Tuath-na-farna.

In Old/15 (1), Old/16, Old/18 and Old/19

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CORNELIUS, JOHN, was born at Bodmin, and became a protege of Sir John Arundell, of Lanheme, commonly called the Great Arundell (as More informs us, p. 165), who kindly defrayed the expences of his education at Oxford. The youth, to keep his conscience, left Oxford for the seminary at Rheims, with the approbation of his worthy Patron, and was favourably received by the incomparable Dr. Allen. With five others, viz. James Lomax, Christopher Southworth, John Tippet, Simon Swinburn, and Robert Charnock, he was sent by Dr. Gregory Martin, and the other Superiors of the House, to the English College at Rome, on 9th February, 1580, who testify to F. Agazzari “omnes nostro judicio idoneos, et ad vestram expectationem aetate, ingenio, moribus ac eruditione convenienter (quantum in nobis erat) electos atque approbatos”. After finishing Theology and receiving Priesthood, F. Cornelius re turned to England in September, 1583. His generous patron on his death-bed earnestly recommended to his wife (Anne, daughter of Edward, Earl of Derby, and relict of Charles the seventh Lord Stourton) the care of his rev. friend. From the pen of her daughter Dorothy Arundell, who afterwards became a Nun at Brussels, and employed him for ten years as her spiritual director, we learn most of the following particulars :
For some time he resided in London with the Arundell family. His fame for dispossessing obsessed persons becoming notorious, the Privy Council decided on apprehending him : a posse of thirty constables had actually invested the house of a Catholic gentleman at Mile End, where F. Cornelius happened to be : he was engaged in writing when apprised of their arrival : with perfect calmness he left his chamber, and passed through the midst of them unheeded, unsuspected, and unmolested.
Lady Arundell and her establishment quitting town for Chidiock Castle, F. Cornelius accompanied them. The fruits of his zeal soon appeared in the reconciliation of above thirty families. But we can be surprised at nothing, when we call to mind his seraphic charity, his uninterrupted union with Almighty God, and his very mortified life. And “he was so famous for his preaching”, says F. Gerard, “that all Catholics followed him, as children do their nurse, when they long for milk”.
This great and good man had for several years cherished a vehement desire of being incorporated with the Society of Jesus, and had applied to the General Aquaviva for admission. In a letter written to that Chief Superior about the year 1592, by F. Hen. Garnet, I read “Joannes Cornelius vir notae pietatis hoc de se asserit paratum se quidem esse in Flandriam ire, si jubeamus - vir vere humilis, pius et sanctus est, et demonibus, terribilis, quippe qui ejus nuper in Exorcismis mire exagitaverit; et ejus apud nostrates existimationis, dignys ut sit qui nostris humeris feratur. Votum Societatis ingrediendae emisit. Vestram Dominationem ed de re consuluit una cum D. Loo, praestanti jamdudum Martyre. Illc ejusmodi est, ut nullum timeri pericalum posst si tyrocinium differatur et hic admittatur; et praeterea fèrè sem per virit cum uno è nostris”. But his crown was preparing.
From pure benevolence Lady Arundell was induced to employ a miserable pauper in menial offices about the Castle. After some time the man, forgetful of his situation, grew enamoured, in his folly, of her Ladyship’s maid, a most respectable person, and annoyed her with his attentions and proposals. Complaint was made to the chaplain, who seriously remonstrated with him on the impropriety of his conduct. In the spirit of revenge the miscreant determined to betray the Priest, and for this purpose concerted measures with the high Sheriff of Dorset, Geo. Morton, Esq., and two Justices of the Peace, George Trenchard, and Ralph Horsey, Esqrs. Easter Sunday, 31st March, 1594, was fixed upon for the attempt, and for five miles round the castle the paths and roads were guarded with police. Suspicious of danger F. Cornelius said Mass for the family as early as one o’clock that morning, and notwithstanding their intreaties to the contrary, he then hurried away and lay prostrate on the ground, within a thick copse at some distance; the searchers came, but after two days of fruitless labour and expectation, retired dissatisfied and provoked with their informer. Unwilling to expose the family to a repetition of such vexatious visits, and to endanger their property, liberty, and lives, this considerate chaplain proposed to leave Chidiock, at least for some time, but Lady Arundell would not consent, and accordingly he resumed his usual ministry. His return was duly notified to the magistrate by the domestic enemy. On 14th April, the second Sunday after Easter, Cornelius said Mass at 5 o clock, and whilst making his thanksgiving, Mr. Trenchard and his satellites, having rapidly scaled the outer walls, and burst open the castle doors, entered with drawn swords and loud clamours, and dispersed themselves over the house in every direction, Cornelius had time to take refuge in his hiding hole. For five or six hours the search was conducted with eager diligence; but nothing was found except books and ornaments for the altar. The magistrate was then preparing to retire, when he was solicited to continue for some time longer : the faithless servant heading the party to the chamber where the hiding hole was. F. Gerard states, that the breathing or coughing of the Priest was the means indeed by which he was found out and apprehended; but unquestionably attention to the spot had been directed by the traitor. On forcing the secret entrance, the Father appeared absorpt in meditation. Their brutal shouts brought in Miss Dorothy : he appeared paler than usual, but refulgent with light, and the was so overcome with the scene as to be incapable of utterance. I am glad, said the magistrate, that we have caught you at last. “I am doubly contented”, said Cornelius. Leading him into the hall, he was subjected to an examination as to his profession : he begged them previously to understand, that he owed it to justice and charity to maintain an impenetrable silence as to points that might be detrimental to other persons; but as to his profession and his religion, he was prepared to defend it with zeal and modesty. The members of the family were then introduced one by one, and questioned as to their knowledge of the prisoner. They affected ignorance of his person, with the exception of Mr. Thomas Bosgrave, her ladyship’s kinsman (and probably connected with F. James Bosgrave), who manifested the most profound respect and veneration for this confessor of the faith. Miss Dorothy at last appeared, and with a sorrowful countenance took all the blame (if any) upon herself, of harbouring the gentleman : she had invited and concealed him; but under the conviction that instead of violating the law, she was performing an act of Humanity. His mother, a poor Irish woman, aged, decrepid, and bed-ridden, lived in the house, and had hoped for the consolation of beholding her son once more. Would a Barbarian refuse this tribute of natural piety and affection?
Commitments were made out for four, the Priest, Mr. Bosgrave, and two servant men, Patrick Salmon, and John (alias Terence) Cary. After bidding an affectionate adieu to his afflicted mother, and animating her to confidence in a Fatherly Providence, the good Priest mounted a horse, and rode by the side of the magistrate, like a companion and friend. At the venerable castle-gate about five hundred persons had collected. Cornelius saluted them courteously, and they returned the compliment with every mark of sympathy and respect. Trenchard was of a humane disposition : he allowed his prisoner during the fortnight he remained at his house, every accommodation compatible with safe custody. Many flocked to converse with him : amongst others, Charcke, the vanquished opponent of F. Persons, and Sir Walter Raleigh. The latter spent a whole night in discussing controversial topics, and departed with admiration of his talents, and with complimentary proffers of service,
On 30th April, orders arrived from the Privy Council to send up the prisoner to London. Here he was lodged in the Marshalsea, and most inhumanly tortured; but his constancy was immovable. His prison he regarded as a Paradise; for it furnished the long desired opportunity of entering into the Society of Jesus. He pronounced his vows before a Religious, commissioned by F. Hen. Garnet to receive them in the presence of two witnesses. He tells Dorothy in a letter, that his heart is now swimming with joy, for this favour of Almighty God : and when he was “going to die for a moment, that he might live for ever”, to use his own expression, he publicly professed himself to be a Jesuit.
Remanded to Dorchester, he approached the gibbet with all the joyful welcome of a St. Andrew. With his three companions, he suffered there on 4th July, 1594. In a memorandum of Richard Verstegan, the antiquary, I read, “they could not get a cauldron for any money to boyle his quarters, nor no man to quarter him : so that he hanged until he was dead; and was buried, being cut in quarters first”. It is certain, however, that the quarters were exposed for a time, and that the head was nailed to a gallows; and moreover, that by the management of the above-mentioned Lady Arundell, the quarters were by stealth conveyed away, “furtim sublata et honorificentius collata”. The head also came into the possession of Catholics. “Caput etiam venil in Catholicorum potestatem”.
The reader will be as much edified with his Biography in FF. More and Tanner’s History, and in Dr. Challoner s faithful Memoirs, as he will be disappointed with the meagre and defective narrative in p.73-4, of vol. ii. of Dodd s Church History.

• This conscientious Knight was summoned up to London early in 1581, and committed to close custody for a time by Queen Elizabeth. He died at Isleworth, as we learn from the parish register, 17th January. 1591, but was buried at St. Colombs. His servant Glynn, actually died a prisoner for religion.

• This most worthy Priest had suffered at Tyburn, as early as 8th October, 1586.

• F. Gerard was intimate, amongst others, with F. Cornelius. In a MS written about 1607, he stiles him the third martyr of the Society of Jesus in England, (Campian and Briant had suffered before him) adding, “The man was so full of the Apostle’s charity, that with one fervent speech (in imitation of the offer which St. Paul made to be anathema pro fratribus) he expelled a devil out of a person whom he was exorcising. I know the time and place where it was performed; and where another wicked spirit confessed in a possessed person, that this fellow was cast out by Cornelius charity”.

Born: 19 June 1737, Dublin City, County Dublin
Entered: 21 May 1760, Madrid, Spain - Toletanae Province (TOLE)
Ordained: before 1771
Died: 01 March 1771, Rome, Italy - Toletanae Province (TOLE)

◆ Fr Francis Finegan SJ :
Son of James and Maria née Humphreys
1762-1765 After First Vows he was sent to Philosophy at Murcia
1765-1767 Sent for Theology at Alcalà when the Society was expelled from Spain in 1767
Date of his Ordination is unknown, but he was a Priest at the time of his death 01 Marhc 1771 in Rome
According to TOLE CAT for 1767, which carries annotations for later careers of TOLE, Magill was said to have LFET the Society 11 February 1768, but that he died in the Society in Rome 01 March 1771.

Born: 06 February 1586, Dublin City, County 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.

Born: 09 May 1933, Dublin City, County Dublin
Entered: 07 September 1951, St Mary's, Emo, County Laois
Ordained: 28 July 1966, Milltown Park, Dublin
Final Vows: 28 May 1981, St Stanislaus College, Tullabeg, County Offaly
Died: 01 October 1989, University Hall SJ, Hatch Street, Dublin

Had been part of the Espinal, Gardiner Place, Dublin City community up to just before his death

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

Born: 22 March 1820, Dublin City, County Dublin
Entered: 21 September 1839, Drongen, Belgium - Belgicae Province (BELG)
Ordained: 1855
Final Vows: 08 December 1860
Died: 13 February 1897, St Ignatius, Richmond, Melbourne, Australia

by 1853 at Maastricht (NER) studying Theology
by1860 at St Eusebio, Rome Italy (ROM) making Tertianship
Early Australian Missioner 1866

◆ HIB Menologies SJ :
He first went to work in HIB Colleges having completed his studies in Holland and Rome.
1866 He was sent to Australia. Nearly al of his time there was spent at Richmond, and he was Superior there for a good number of years.
A very painful spinal disease, for which an operation proved unsuccessful brought him the loss of a lot of strength and final death at Richmond 13 February 1897.
He had remarkable energy and zeal in education, including founding the Convent of the FCJ’s for teaching girls in the school attached to the parish. He was also responsible for the completion of the St Ignatius Church at Richmond.

Note from Isaac Moore Entry :
1866 He accompanied Joseph Mulhall to Melbourne

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Joseph Mulhall entered the Society, 22 September 1839, and was ordained in 1850. He worked first in Jesuit colleges in Belgium and Holland, and spent a year at Milltown Park, 1865-66, as minister. He also gave retreats.
On 12 April 1867 he arrived in Melbourne and went to the parish of Richmond where he worked for 30 years. During those years he was minister, procurator and consulter, as well
superior and parish priest, 1878-93. He was also in charge of the sodalities for women and boys and was a consultor of the mission.
Mulhall developed a very painful spinal disease, for which a surgical operation proved unsuccessful. This resulted in loss of strength and finally, death. He displayed at all times
remarkable energy and zeal for the schools in his region and established the Convent of the Faithful Companions of Jesus within the parish of Richmond. It was during his time as pastor that the large parish Church was finally built.

Born: 17 April 1827, Youghal, County Cork
Entered: 05 September 1844, St Acheul, Amiens France - Franciae Province (FRA)
Ordained: 1856
Final Vows: 02 February 1864
Died: 28 October 1902, St Francis Xavier's, Upper Gardiner Street, Dublin

by 1847 in Namur (BELG) studying
by 1856 Studying at St Beuno’s Wales (ANG)
by 1863 at St Beuno’s, Wales (ANG) making Tertianship

◆ HIB Menologies SJ :
Early education was at Clongowes, where he even studied Philosophy under Henry Lynch. Always popular with students and Staff his nickname was “Steamer” largely attributed to his commanding stature and energetic gait, and it was intended as a compliment. Less complimentary was a later nickname of “The Handsome Scholastic” given him by the pupils of Belvedere!

After First Vows he remained in France for some studies.
He made his Theology studies at St Beuno’s, and a year in Dublin at the Theologate at Nth Frederick St which had Michael O’Ferrall as Rector, and William Kelly, Edmund O’Reilly and Daniel Jones as Professors.
He then made his tertianship in Rome.
He worked as a teacher for ten years, 2 at Belvedere and 8 at Clongowes. He was known to be teaching Rhetoric at Clongowes in 1859.
He was also Minister at Belvedere for a period.
1865-1870 He was Rector at Tullabeg. During his term, the tower of the Church was erected.
1870-1876 he was sent to Galway as Vice-Rector, and in 1872-1876 he became Rector.
1876 He was sent to Gardiner St, and remained there until his death. He worked very hard there, and exercised an apostolate of kindness and unwavering perseverance, especially in the Confessional. In the latter stages of his life it was noticed that his health was failing, and he gave great edification in his final illness. When his mind began to wander, he was focused on the work he had given a lot of his life to - and so he was found in the Confessional when the Church was empty, and he was still trying to arrange some convent Retreats for the Fathers. He received the Last Rites from Edward Kelly, who had just returned from the Procurators meeting in Rome. He died a happy death in Gardiner St 28 October 1902. His funeral was one of the first for many years in which he was not the celebrant. It was attended by the Archbishop of Dublin, and Dr Matthew Gaffney the Bishop of Meath, and a large number of Priests and Lay People.
He was a good organiser, and for many years was responsible for coordinating the many Retreats give by Ours in Convents. He required great diplomacy to manage the vagaries of ours and many Mothers Superior. He was a good writer, and this stood him well in the number of letters this task required of him.
He also occasionally contributed some musical verses to the “Irish Monthly”.
He served as Provincial Socius for several years up to 1884, and for six months was Vice-Provincial (1889-1890) while the Provincial Timothy Kenny was on Visitation in Australia.
On one occasion he was invited by a brilliant young Professor, who later became Dean Henry Neville of Cork, and accompanied by Robert Carbery, who was a Prefect of Juniors at Maynooth and a future Jesuit Peter Foley, to dine with the Professors at Maynooth, where he made a great impression on the Juniors there.
His Golden Jubilee was celebrated at Gardiner St, and at this celebration, a member of the community tried to capture his life in verse to the great amusement of the gathering. The poem was entitles “Alfredus Magnus”!
He was a good community man and loved conversation, taking a large - though not too large - share of it himself. He was invariably good-natures, good-humoured, friendly and truly charitable. he like a bit of news or gossip, especially if he was the one telling it.

◆ James B Stephenson SJ Menologies 1973

Father Alfred Murphy 1827-1902
Fr Alfred Murphy was born in Youghal on April 17th 1827. Educated at Clongowes, he entered the Society in 1844, doing his noviceship and early higher studies in France. He was one of those Jesuits who studied Theology at our house in North Frederick Street Dublin, where Fr Michael O’Ferrall was Rector, and Frs William Kelly, Edmund O’reilly and Daniel Jones were Professors.

In 1870, Fr Murphy, while Rector of Tullabeg, erected the tower on the Church and added the fine wing parallel to the front building. After a term of office as Rector in Galway, he spent the remaining years of his priestly life as an Operarius at Gardiner Street, in the course of which he acted as Socius to the Provincial, and also acted as Vice-Provincial in the absence of Fr Timothy Kenny when he was a Visitor to Australia.

He died a very happy and edifying death on October 28th 1902, in his 75th year.

◆ The Clongownian, 1897

Father Alfred Murphy SJ

The Last of the Munster Geraldines

Delivered by Patrick Mathews of the class of Rhetoric

Mononia, thy plains yet thrill with gladness,
As Minstrels sweep thy harps of fire;
Thy beauties still, though veiled in sadness,
Full many a song of pride inspire.
Thy hills, where Morning sits enthroned,
On mists that wreaths of glory twine,
Thy fairy.lakes with forests crowned,
Where the lingering ray,
Of pensive evening loves to play,
And brighten with hues of purple and gold,
The ballowed slirines and towers of old,
Mononia, ny country ! No land like thine.

So thought when first the Emerald Isle
Beamed on his gaze, the lordly Geraldine ;
His sires had basked in the radiant smile
Of fair Italia ; his Norman lance
Had flashed on the plainis of sunny France,
Yet he loved thee more, fair land of mine!
More true than many a purer vein,
He clung to the home he fought to gain;
His heart its bravest impulse gave,
For the faith and land he died to save;
And thy Minstrel's harp, will ever tell,
As with strings all steeped in sorrow's tears,
It thrills with the voice of byegone years,
How the last brave Desmond fell.

Night veils in storm MacCaura's hills,
And darkly broods o'er wood and glen;
The heaving air with terror thrills,
As sweeps in fury o'er the plain
The wild tempestuous swell. Alone
Mid the tempest's fearful moan,
An aged hero wenda his weary way.
His steps are tottering, his form
Bends in its weakness with the storm;
His hand is raised, his long loose hair,
Streams wild upon the midnight air,
And fiercely round his head the raging whirlwinds play.

Not thus of old when more than King,
The noble Desmond trod in pride,
These his own hills then wont to ring,
With shouts of thousands by his side;
Not thus, when the love of all the land,
Crowned the great Earl with truer praise,
Than kingly despots can command,
Or slave's reluctant homage raise.
But the wayward fate of the sad green Isle,
Had clouded the light of fortune's smile ; .
He scorned to crouch at a tyrant's nod,
And basely live a woman's slave;
His heart refused to forget his God,
And spurn the charms the old religion gave.
For this all mercy is denied
The humbled hero in his woe,
For this fell hate and vengeance guide
O'er the wild waste the ruthless foe,
And all the terrors tempest gives
Are braved while hated Desmond lives,
Save thee, ny Prince, for worse than Nature's wrath,.
Traitors and foes beset thy path;
E'en now shrill sounds the larum cry,
And shouts are heard and lights are seen along the sky.

An hour is past. Yon hut is won,
The last sad refuge from despair,
The storm still shrieks through the forest lone,
And swells upon the troubled air.
But Desmond sunk in calm repose,
In dreams forgets awhile his woes;
Blest sleep of peace that only virtue knows!
But hark! What spirit yoice of wail,
Mingles its moaning with the gale!
Now in plaintive breathings low,
Now swelling dire in notes of woe,
“Sleep on, last hero of a noble line,
Sleep on, while yet you may ;
Ah! soon will change that sleep of thine,
To one that knows not day.
My voice has warned thy Sires in their decline,
'Tis heard in thy decay”.

Hark! that piercing cry,
The murderer's shout, the victim's sigh;
“Spare, oh! spare” he cries in vain,
The noble Desmond never breathes again.
But his spirit all bright with virtue fies,
As angels wreaths of triumph wave,
To that home of the blest beyond the skies,
Where glory enshrines the good and brave.
Weep not for him ; 'tis a noble pride,
For country and creed to bave lived and died.

◆ The Clongownian, 1903

Obituary

Father Alfred Murphy SJ

We regret to announce the death of the Rev Alfred Murphy SJ, who was for many years as boy or master or priest connected with Clongowes and Tullabeg. For a year or so it was noticed that his health was failing, and the end came last October, when he was half way through his 76th year.

Father Murphy was born at Youghal, April 17th, 1827. In his thirteenth year he went to Congowes, 'Where he was always popular, both with his comrades and his masters. His schoolboy nickname of “Steamer: was a very covert compliment to his commanding stature and his energetic gait and deportment. At school, he went through the full course of studies, even the class of Philosophy, under Father Henry Lynch.

In 1844 he left Clongowes and entered the Society of Jesus, beginning his noviceship at St Acheul, near Amiens. In France also he went through some of his highest studies. Returning to Ireland he worked as a master for ten years, two at Belvedere and eight at Clongowes. He certainly had charge of the Rhetoric Class of his Alma Mater in July, 1859 - the only Clongowes Academy Day ever enjoyed by the present chronicler, who also remembers the very favourable impression made by Father Murphy on the Junior students of Maynooth, when he came over a few years earlier to the great Ecclesiastical College to dine with the Professors, on the invitation of the brilliant young Professor, who was afterwards Dean Neville of Cork.

Between 1852 and 1859, Father Murphy had made his Theological studies and became a priest. He studied at St Beuno's in North Wales, and for one year in Dublin, after which he spent a year in Rome. In 1863 he became Minister in Belvedere, from which he was changed after two years to Tullabeg, of which he was Rector till 1870. During his term of office the tower of the People's Church was erected, and the fine wing parallel to the front of the College was added. The same month in which he ceased to be Rector of Tullabeg saw him Rector of St Ignatius College, Galway, which office he filled till March, 1876. From that day till the day of his death he was a member of the Community of St Francis Xavier's, Upper Gardiner Street, where his kindness and prudence and unwearying perseverance met with marvellous success.

The Requiem Mass of Fr Murphy's obsequies was the first for many years in St Francis Xavier's of which he was not himself the celebrant. It was attended by the Archbishop of Dublin, and Dr Gaffney, Bishop of Meath, and by a very large number of priests and laity. His remains await the Resurrection beneath the shadow of the noble Celtic Cross that marks the burial-place of the Society of Jesus, in the Cemetery of Glasnevin. RIP

Born: 1564: Clonmel, County Tipperary
Entered: 1585: Coimbra, Portugal - Lusitaniae Province (LUS)
Ordained: by 1597: Coimbra, Portugal
Died: 13 April 1621, Galway Residence, Galway City, County Galway

1587-1593: At Coimbra Studying Arts and Theology
1593: At San Roque College Studying Arts and Theology (or Helping Fr Manoel de Gaes?)
1597: At Coimbra Finishes Arts and Theology, now a Confessor at S Fins.
1616: Catalogue Age 50 Soc 30 Mission 16. Was prefect at Connaught Residence. Minister and Consultor. Some years in Spain. Weak health, phlegmatic, very edifying, prudent and fit to be Superior. Learned in Scholastic Theology, Controversy and Moral Cases of Conscience. “Stays too much in room reading his Examen”. Was expected from Portugal but did not come.
1617: Catalogue Age 63 Soc 31. Is in Ireland.
1626: Catalogue there is an Andrew Morony Junior - ArcLed asks if he is the same as Nich Morony.

◆ Fr Edmund Hogan SJ “Catalogica Chronolgica” :
Had been a Minister and Consultor in Spain; Was a good Theologian and controversialist; Very fond of study; “doctus et gravis” and most edifying. Came to Ireland about 1600 and stationed in West Munster for many years. His learning and virtue was well known to General Aquaviva, says Holiwood (alias Lawndry, so he probably studied in Rome (Lawndrey’s Litterae 1611) - Fr Edmund Hogan SJ “Catalogica Chronolgica”.

◆ Fr Francis Finegan SJ :
Probably an uncle of “Francis” Mulroney, as in the 1626 list of Irish Mission there is an “Andreas Mulrony Junior”
Had studied Humanities at Lisbon before Ent 1585 Coimbra
After First Vows he stayed in Coimbra for studies. Unclear where he completed his Theology and was Ordained
1593 He was then appointed to assist Father Manuel de Gois in preparing his “Cursis Conimbricensis” for printing at the Casa San Roque
1597 Was Minister and Priest at Braga Residence, and Operarius at St Fins in Northern Portugal by 1598
1598 Fr Holywood was recruiting Irish Jesuits for Ireland and asked for Mulrony because of his fluency in Irish.
1601 Sent to Ireland, initially in Dublin, and then with Nicholas Leynach in Munster and Connaught (1605), and then conducted a Mission with Walter Wale in Ulster (probably means North Leinster and South Ulster) 1607.
1610 First Superior of Galway Residence and Consultor of Mission (he was mentioned as a possible Rector for Irish College Lisbon too, 1613). He spent the rest of his life in Galway, where he died 13 April 1621. Some five months before his death, the General advised Father Holywood to instruct Mulrony in the government of the mission in case death or other circumstances should make it impossible or Holywood to carry his duties

◆ James B Stephenson SJ Menologies 1973
Father Andrew Moroney SJ 1554-1620
On August 14th 1604, the Lord President of Munster, Brouncker, issued a decree that all Jesuits depart from the Kingdom before the last day of September. A reward was offered : £40 for the body of a Jesuit, £6.3.4 for every seminary priest, and £5 for every Massing priest. None were brought in, but some months later a spy sent in a list of all the priests still in Munster. Prominent among these was the name of Andrew Moroney SJ. His name is also given as Mulroney.

He was born in Clonmel in 1554 and became a Jesuit in 1591. He came on the Irish Mission in 1601, having been highly recommended for the work by Fr Henry Fitzsimon. He certainly lived up to his reputation, being over the next twenty years, one of the outstanding missioners in the country.

He came to Ireland along with Fr Nicholas Leynich, who was his constant companion on the Mission. Later he was transferred to Connaught where he was Superior of the Connaught Residence. Carrick-on-Suir also received a great deal of his ministrations.

Towards the end of his life he worked in Dublin. The early letters of his Superiors to Rome are loud of their praise of him as a virtuous and reliable man. He died some time after 1620.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
MORONY, ANDREW. As early as the 7th of September, 1599, F. Fitzsimon recommended him as a fit person to be employed as a Missionary in the south of Ireland. That he was so employed, is evident from F. Field s letter of the 25th of February, 1603. Four years later I meet him still at Munster.

Born: 26 December 1886, Cork City, County Cork
Entered: 07 September 1906, St Stanislaus College, Tullabeg, County Offaly
Ordained: 24 August 1920, St Mary's College, Hastings, England
Final Vows: 02 February 1925, Chiesa del Gesù, Rome Italy
Died: 15 August 1958, Cork City, County Cork

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

Younger Brother of John - RIP 1962

by 1910 at Leuven, Belgium (BELG) studying
Came to Australia for Regency 1912
by 1919 at St Mary’s, Kurseong, West Bengal, India (BELG) studying
by 1920 at Hastings, Sussex, England (LUGD) studying
by 1925 at Rome, Italy (ROM) studying
by 1930 at Rome, Italy (ROM) teaching

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Denis Nerney entered the Society at Tullabeg in 1906, and after philosophy at Louvain, 1909-12, arrived in Australia for regency at Xavier College as a teacher and director of debating, 1913- 14. He was moved to Riverview in 1915, teaching, debating, organising the junior boats and was assistant prefect of discipline. After tertianship, Nerney spent the rest of his life teaching theology, firstly at the Gregorian University in Rome, and then at Milltown Park, Dublin.

◆ Irish Province News
Irish Province News 34th Year No 1 1959
Obituary :
Fr Denis Nerney (1886-1958)
Fr. Denis Nerney entered the Society in 1906, did his noviceship in Tullabeg and then remained there for one year's juniorate. At this period he already gave evidence of that intellectual interest and scientific precision which characterised his work of later years. He began investigating the history and archaeology of the district around Rahan in order to increase the interest of the weekly walks of the novices and juniors. This work he continued during his tertianship and it resulted in an unpretentious typescript volume which bears the title Notes on the History of the Tullabeg District. This interest in precise and accurate information later led him to compose a masterly account of the sequence of events on the morning of the Milltown Park fire.
In 1909 Fr. Nerney was sent to Louvain for Philosophy. There he came in contact with the early stages of the Thomistic revival which was to lead quite soon to the abandonment by a large part of the Society of many of the traditionally held Suarezian positions. In due course, Fr. Nerney himself was very influential in introducing this type of philosophy into the Irish Province when, with Fr. Canavan, he taught Philosophy at Milltown Park. As a theologian too Fr. Nerney was a convinced Thomist with traces of the influence of Cardinal Billot.
In 1912 Fr. Nerney was sent to Australia, where he taught for six years; two years at Xavier College and four at Riverview. During his period at Riverview he was in charge of the rowing club and the debating society; and for one year was editor of the college annual Alma Mater. He brought back from Australia a keen interest in all kinds of sports and athletics, including Rugby football, This last was in later years eclipsed by his interest in Gaelic games, but it was never completely ousted. He was even known to inform some over-enthusiastic followers of Rugby that he had expert knowledge of both the amateur and professional game and that he was, as far as he was aware, the only Jesuit of the Irish Province who was an officially-recognised referee for championship matches. He always maintained a lively interest in Australia and was particularly kind to Australian scholastics who came to Ireland for their studies.
In September 1915 the following sonnet appeared in Studies over the name D. S. Nerney, S.J.; possibly a juniorate composition, although we have now no way of ascertaining the precise date at which it was written:

OUT OF THE NIGHT
And seeing them labouring . . . about the fourth watch of the night He cometh to them walking on the sea. ...

Our life were surely but an idle thing
If there were naught beneath the arch of years
But life and death - a little space of tears
And foolish laughter-a poor winnowing
Snatched from the idle promise of the spring;
If all our hope a cry that no god hears,
And we of the dead past the last compeers
That time from out the blackest night shall bring.
While thus I thought and sorrowed for a space
Where darkness lay like death upon the sea,
A vision came: I knew Him by his face
Of glory: “Stretch thou forth thy hands to Me”,
He said; and Christ was in the place,
The final hope of immortality.

In 1918 Fr. Nerney left Australia in order to begin his theology, the very year in which his brother, Fr. John Nerney, was assigned to the Australian mission. However, he did not reach Europe that year but did his first year's theology in Kurseong, the missionary theologate of the Belgian Province. It was in this period that he formed an opinion which he afterwards expressed in his tract De Deo Uno concerning the extent to which man unaided by revelation does in fact attain to some degree of knowledge of the true God. His observations of what occurred in the pagan shrines of India convinced him that, at least, the ordinary people were not worshipping some vaguely apprehended attribute of God symbolised by their idol but that they were practising pure fetishism, by which they adored the idol itself as though possessed of divine powers.
In 1919 he went to continue his theology in the theologate of the Lyons Province which was then at Hastings. He was ordained there in 1920 and remained there for his third and fourth years' theology. After tertianship in Tullabeg under Fr. T. V. Nolan he was sent to Rome to do a biennium in Theology and in 1926 returned to Milltown as Minister of Philosophers and Professor of Logic and Psychology. The philosophers of those days all retain the most pleasant memories of the kindness and consideration which he always showed in his dealings with them.
In 1930 he was summoned to Rome to teach Dogmatic Theology in the Gregorian University; and he remained there for three years. He made many friends there and also among the staff and students of the Irish College, where he was a frequent visitor. He had been assigned the tract De Sacramentis and did much personal study on the difficult question of the history of the administration of the Sacrament of Penance. He noted with regret that there was no account available of the Penitentiaries of the Irish Church and he always felt that an important contribution would be made by anyone who would undertake research in that neglected field.
In 1933 he returned to Ireland on account of ill health. At this time a decision had been made to bring the Dogma course in Milltown into line with the practice of other Provinces by introducing a separate Apologetics course for the first year and consequently reducing the old four-year cycle of Dogma to a three-year cycle. So Fr. Nerney was assigned to teach De Ecclesia and Fr. Gannon, taken from the short course, to teach De Vera Religione; and Fr. Canavan was brought back from Tullabeg to teach the short course. In 1936 Fr. Nerney was changed to long course Dogma and he remained at that post until his sudden death in 1968. He also acted as Prefect of Studies from 1953 to 1956.
An estimate of Fr. Nerney must be based primarily on his achievements as a Professor of Theology, because this was the principal work which was assigned to him by the Society. Of the value of this work. there can be very little doubt. It is generally accepted that he rendered incalculable service to the faculty in Milltown and so to many hundreds of Jesuits of many Provinces. He was an excellent lecturer; precise and methodical with a masterly command of Latin. He is not known ever to have pronounced a single sentence in English and yet his class invariably followed him with ease and pleasure. His lectures were based on one of his four codices which he followed closely but not slavishly, with the result that, reading a page or so of typescript, one found an accurate summary of his entire lecture. He kept strictly to the scholastic method of presentation and always indicated the difficult points of his position by a series of penetrating objections.
He was much liked as an examiner. He indicated clearly the precise point of a thesis he wished the candidate to treat, listened patiently to his exposition, brought him back over his exposition in order to secure expansion or correction of points which were unsatisfactory and then urged fair but telling objections in strict scholastic form. He always received the candidate's answers without violent reaction, no matter how bad they were; he seemed to be unwilling to influence the other examiners against him, preferring to leave them to form their own judgment on the basis of the evidence he had elicited concerning the state of the candidate's knowledge.
His treatment of scripture texts was a model of method. He always indicated clearly the precise argument he was drawing from the text he had quoted. He may not have had a very great interest in the results of modern scripture scholarship but the positions he adopted were always clearly defined and capable of strong defence. In general, he did not show much interest in patristic theology, although on many points he was extremely well informed, e.g., the early history of the Sacrament of Penance. His favourite amongst the Fathers was St. Ambrose, possibly on account of the connection existing between him and the Celtic church. He was sometimes criticised for over-simplifying theology. This is a permanent difficulty facing a Professor of Theology, viz., how to present a complex problem to a class without plunging into a mass of detail out of all proportion to the importance of the topic in question. If he erred on the side of over-simplification, his error was inspired by consideration for his class and was by no means a confession of ignorance nor a proof of lack of diligence. But it would be a rash conclusion that he did so err. His estimate of what constituted an adequate treatment of a particular subject was based on long years of teaching experience and cannot easily be challenged.
He could perhaps be more justly criticised for giving too much attention to purely scholastic discussions of such topics as the mode of the Real Presence in the Blessed Eucharist or the question of Natura and Persona in the Hypostatic Union. But he held that there was no better way of judging the quality of a theologian than by testing his ability to handle such problems with accuracy and confidence. Fr. Nerney was sometimes accused of marking time, or rather wasting time, in class; and it is true that when he was a little ahead of his timetable he reduced his rate of progress but many of his class found the respite very welcome. Towards the end of his life there were periods in which, due to poor health, his physical and mental vigour were below normal. This happened more frequently than was generally realised. One final point cannot be omitted, viz., his fairness and charity towards those whose opinions he felt he could not share. This was certainly the result of a conscious effort on his part, because it was widely felt that in some matters outside the realm of theology he could be very vehement and not always completely free from prejudice.
Fr. Nerney had many interests outside theology. These included motor engineering and wireless telegraphy; but undoubtedly the greatest of these was things Irish, games, history and language. He took up the serious study of Irish during his period as Professor of Philosophy in Milltown Park. He was a gifted linguist, speaking French and Italian with fluency and accuracy, so it is little wonder that he attained a proficiency in Irish, which was very remarkable in a man who began rather late in life. He spoke Irish with a slightly exaggerated precision of pronunciation and idiom but with genuine fluency and a great wealth of vocabulary. He was particularly interested in turns of phrase which were current in his native County of Cork but he was very observant of variations of pronunciation and idiom occurring in Connacht and Donegal. He prided himself on being able to define the precise locality of the origin of the Irish, spoken by the various announcers on Radio Eireann. For many years he spent part of the summer vacation in one or other of the Gaeltachts. Although he spoke Irish on all possible occasions, he was always most willing to speak English with those who were unable to fall in with his known desire to speak Irish.
The esteem in which Fr. Nerney was held by the Irish Province can be gauged by the number of occasions on which he was elected by provincial congregations to represent the Province in Rome. Hence it was with the most sincere regret that we heard the news of his sad and completely unexpected death. The whole Province owes him a very deep debt of gratitude and extends its sympathy to the surviving members of his family, and particularly to his brother, Fr. John Nerney from whom he had been separated for nearly forty years.

Born: 11 April 1718, Dublin City, County Dublin
Entered: 30 July 1746, St Andrea, Rome, Italy (ROM)
Ordained: 30 July 1744, Rome, Italy - pre Entry
Final Vows: 15 August 1756
Died: 03 December 1791, Townsend St, Dublin

Had been a student of the Irish College Rome before Ent and Ordained in 1744
1760-1766 Rector Irish College Rome - in 1762 was Irish Agent in Rome and in communication with Fr Ricci (cf Fr Ward letter to Fr Betagh)
1766 Living outside ROM

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1757 he was no doubt the “Enrico Nolan” who preached before the Pope (cf de Backer “Biblioth. des Écrivains SJ” under “Rome”) This view is confirmed by the fact that he was a friend of Father Thorpe, who went to Rome in 1756,
1773 In Dublin at the time of the Suppression, and one of the fifteen Irish Professed Fathers who signed an agreement on the Feast of Aloysius, 1776, to preserve the Mission funds for the Society, which they hoped to see restored.
1784 On 31/07/1754 he along with Richard O’Callaghan and Paul Power were named legatees and executors in John Fullam’s will.
1785 An Irish convert and friend of his, Thomas Smyth, writes from Angers to the “Rev H Nowlan, 20 Fleet St , Dublin” and says he “had a letter from father Thorpe, nothing new, ad if any thing, will let him know”. He writes again in 1788 to “Rev H Nowlan, 122 Townsend St, Dublin”, and says “Mr Thorpe was well when I heard. My children are at the Academy of Liège (probably Charles and Harry Smyth - cf “Records SJ”, Intro, Vol vii, p li and lii). My brother has a leaning towards Catholicity and wants me to join him in selling our property in Ireland and settling here. Please get my Pedigree done, as my son is going to be a Chevalier de Malte”.
1789 On 20/01/1789 - Henry Stanislaus Nowlan, of Townsend St in the city of Dublin, gent, in his will desires to be buried in his family burial place in St Peter’s Churchyard” and leaved his property to Father O’Halloran )ex-Jesuit) and Mr O’Callaghan, flour merchant, and brother of the Jesuit, no doubt for the Societatis Ressurrectura. (From HIB Archives and Bracken’s “Memoirs of the Suppression”)
Fr Betagh wrote to Father Stone that all the fathers in Ireland at the time of the Suppression were Professed, so I had put Father Nowland down as such, as he was in Ireland 1768 and 1772 (Hogan’s note)

◆ Fr Francis Finegan SJ :
Had studied at Irish College in Rome and was Ordained there 30 July 1744
1748-1752 After First Vows he was sent for Regency to Ascoli teaching Humanities
1752-1754 He was sent to hold a Chair of Philosophy at Ancona
1754-1757 Sent to Rome as Prefect of Studies at the Irish College, and a year later appointed to teach Philosophy at the Roman College
1757-1759 He was sent to the English College as Prefect of Studies
1759-1766 Rector Irish College Rome on 16 September 1759
1766 Hard to determine his movements. It was said in ROM Catalogue that he was in England, but this is questionable. He was back in Ireland at the time of the Suppression, and was one of the ex-Jesuit signatories who accepted on this on 07 January 1774 At the Dublin brief.
1774 He was then incardinated in the Dublin diocese where he served successively as Curate at Mary's Lane and Townsend Street Chapels. He died at the latter sometime between 20th January and 27th June 1789
Up to the time of his death he took an active part in the discussions and resolutions of the Dublin ex-Jesuits concerning the funds of the former Society which they administered in trust against the hoped-for day of the 'Society's Restoration

◆ James B Stephenson SJ Menologies 1973
Father Henry Nowlan SJ 1715-1791
Fr Henry Nowlan was one of the trustees of the Mission Funds after the Suppression.

He worked as a secular priest in St Michan’s Dublin and died in Townsend Street Dublin in 1791.

◆ MacErlean Cat Miss HIB SJ 1670-1770
Loose Note : Henry Nowlan
Those marked with were working in Dublin when on 07 February 1774 they subscribed their submission to the Brief of Suppression
John Ward was unavoidably absent and subscribed later
Michael Fitzgerald, John St Leger and Paul Power were stationed at Waterford
Nicholas Barron and Joseph Morony were stationed at Cork
Edward Keating was then PP in Wexford

Born: 10 January 1723, Dublin City, County Dublin
Entered: 05 November 1751, St Andrea, Rome, Italy - Romanae Province (ROM)
Final Vows: 02 February 1764
Died: 04 December 1771, College of Perugia, Perugia, Italy - Romanae Province (ROM)

1756 At Irish College Rome, seems to have been in charge (writer seems to think he was a Priest and Procurator. There are notes of items of clothing for various Irish Jesuits. His accounts are in English and Italian
1758-1762 At Irish College Poitiers - Rector being Stephen Usher

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1763 Was “dépensier” at Irish College Poitiers (Arrêt de la Cour 1763).

◆ Fr Francis Finegan SJ :
After First Vows he spent the next four years working at the Irish College and Professed Houses in Rome. He was then sent to the Irish College Poitiers until the dissolution of the Society in France.
1762-1767 He was recalled to ROM and once more at the Irish College there. He was later sent to Teramo and then to Perugia, where he died 04 December 1771

Born: 20 July 1580, Ballina, County Meath
Entered: 02 October 1601, Tournai, Belgium - Belgicae Province (BELG)
Ordained: 22 September 1601, Tournai - pre Entry
Final Vows: 04 September 1618
Died: 06 May 1652, Inishbofin, County Galway

Mission Superior 06 April 1627-1646

1603 At Tournai in Novitiate Age 27
1616 Age 39 Soc 15 Mission 9. Studied Theology at Louvain. Good theologian and Preacher. Choleric, but fit to be Superior
1621 Somewhat phlegmatic.
1626 Socius to Fr Holiwood
1636 Was Mission Superior in Ireland - In Dublin 1638
1649 At Kilkenny. By 1650 Vice Superior of Mission and previously Superior of Novitiate and Athlone Residence
1650 Catalogue Came on the Mission 1611. Studied Humanities in Ireland and 2 years at Douai, Philosophy and Theology at Douai. An MA and Priest on Entry
Letter of 27/08/1651 announced Fr Netterville’s death is at ARSI. Bishop Fleming writes of Robert Vester “hard worker” (Ossory Arch)
“Inisboffin surrendered 14 February 1652. Fr Nugent was not imprisoned there till then”. “Fr Hugent and his Harp - Coimbra I 319”
“Glamorgan in his letter signs himself “affectionate cousin” a reference to his relations to Inchiquin family

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Son of Oliver Nugent and Catherine née Plunkett. Brother of Nicholas (RIP 1656) Nephew of Lord Westmeath (Baron Delvin). Uncle of Lord Inchiquin
Had studied Humanities and two years Philosophy at Douai, graduating MA, before Ent and four years Theology after at Douai. He knew Irish, English, Latin and a little French. Admitted by Fr Olivereo FLA Provincial, he went to Tournai 02/10/1601 (Tournay Diary MS, n 1016, f 414, Archives de l’État, Brussels).
He was a distinguished and divine Preacher, a mathematician and musician (improving the Irish Harp, very much augmenting its power and capacity).
1611 Came to Ireland and was Superior of the Mission for about twenty-three years, Sent to Ireland and became Superior of the Irish Mission for up to twenty-six years (inc 1634 as per Irish Ecclesiastical Record), and then in 1650 for a second time as Vice-Superior;
Had been Superior at the Novitiate and of a Residence; A Preacher and Confressor for many years (HIB Catalogue 1650 - ARSI)
“Vir plane illustris” (Mercure Verdier in his Report to the General of the Irish Mission, 20/06/1649)
His enemy Peter Walsh calls him the “great mathematician”; Lynch in “Cambrensis Eversus” p 317, and “Alithinologia” p 113, praises his virtues and learning : “He had a singular knowledge of theology and mathematics, and a wonderful industry in relcaiming sinners, and extraordinary humility and self-contempt. In my own memory he made considerable improvement in the Irish Harp. He enclosed little pieces of wood in the open space between the trunk and the upper part, , making it a little box, and leaving on the right side of the box a sound-hole, which he covered with a lattice-work of wood, as in the clavicord. He then placed on both sides a double row of chords, and this increased very much the power and capacity of the instrument. The Fitzgerald Harp is probably his handiwork, or it is made according to his plan. According to Bunting, it has “in the row forty-five strings, and seven in the centre. It exceeds the ordinary harp by twenty-two strings, and the Brian-Boroimhe Harp by twenty-four; while in workmanship it is beyond comparison superior to it, both for the elegance of its crowded ornaments, and for the execution of those parts on which the correctness and perfection, it claims to be the ‘Queen of Harps’ - Ego sum Regina Cithararum - Buntings dissertation on the Irish Harp p27 (cf Foley’s Collectanea)
He is named in a letter from James Archer, Madrid 28/09/1607, and keenly sought after by Christopher Holiwood (alias Thomas Lawndry), the Irish Mission Superior. He was indeed sent, first as Socius to the Mission Superior, and then as Mission Superior. (Several of his letters are extant and Oliver, Stonyhurst MSS gives copious extracts, and he also notes Nugent’s resignation as Mission Superior 23/12/1646).
He is also mentioned in the Christopher Holiwood letter of 04 November 1611 (Irish Ecclesiastical Record April 1874), as having a district with Father Galwey under their care, both being assiduous in their labour.
He endured continuous persecution over seven years. As a result he generally only went out at night, and though the roads were always full of soldiers, with the aid of Providence, he managed to travel unharmed, and impelled by zeal.

◆ Fr Francis Finegan SJ :
Son of Oliver and Catherine née Plunket. Brother of Nicholas
Studied at Douai and was Ordained there the same year as Ent 02 October 1601 Tournai
After First Vows he was sent to Louvain for further studies
1608 Sent to Ireland working mostly in Meath and South Ulster, earning himself a reputation of an able Preacher in both Irish and English. He became secretary to Christopher Holywood and succeeded him as Vice-Superior or the Mission.
1627-1646 Superior of Mission 06 April 1627. For the next twenty years he carried on the policy of his predecessor with equal success so that the Mission became in all but name a Province of the Society. His first term of office came to an end in 1646 when the General acceded that he should be granted repose after so many years of government. In the later years in office he had resided in Kilkenny and Kilkea Castle which had been bequeathed to the Society by the Dowager Countess of Kildare. At the time of the Nuncio's “Censures”, he was at Waterford and with the community there observed the interdict. Yet he was accused (falsely) by Massari, auditor to Rinuccini, of having promoted the Ormondist faction and Rinuccini in turn reported the calumny to Rome. The Jesuit Visitor Mercure Verdier was able later to get Rinuccini to withdraw the charge but he, unfortunately, failed to correct the slanderous report even though he was himself heavily in debt financially to Nugent.
1651 After the death of George Dillon he was appointed Vice-Superior of the Mission until a new Superior could be chosen. He was now living in Galway, and his first care was to have shipped overseas for their studies the young scholastics, who had been evacuated from Kilkenny, and who were the future hope of the Mission.
On the approach of the Putians to Galway, because of the special hatred for him entertained by the Cromwellians, he withdrew to Inishboffin but was persuaded to set out for France, so that he could look after the interests of the Mission there . In spite of advanced years, he set sail on 11 April 1652, but his boat when within sight of France was blown back to Inishboffin. He was now ill from the hardships of such a voyage for one of his advanced years and six weeks later he died at Inishboffin 06 May 1652
He was beloved not only by his fellow Jesuits, but also by all who came in contact with him. He was regarded both within and outside the Jesuit Mission as one of the most prudent and inspiring Spiritual Directors.

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962
Robert Nugent (1627-1646)
Robert Nugent, son of Oliver Nugent, of Balena, in the diocese of Heath, and Catherine Plunkett, was born on 20th July, 1597. He completed the whole course of his studies at Douay, and having been ordained priest at Tournay on 22nd September, 1601, he entered the Novitiate of Tournay on 2nd October following. At the end of four years' theology he distinguished himself by a public defence of all philosophy and theology at Louvain. A year later (1608) he was sent on the Irish Mission, where he laboured in Meath and Ulster for many years, and obtained a high reputation
as a preacher both in Irish and in English. He acted as Secretary and Assistant to Fr Holywood, succeeded him as Vice-Superior on his death, and on 6th April, 1627, was formally appointed Superior. For the next twenty years he carried on the policy of his predecessor, with equal success, so that the Mission became in numbers, colleges, residences, and foundations a Province in everything but name, His first term of office came to an end in 1646, when the General acceded to his request that he should be given some repose for so many years of government.

Robert Nugent (1651-1652)

Fr Robert Nugent was ordered on 28th January, 1651, to act as Vice-Superior, until a new Superior should be appointed. He resided at Galway, one of the few places still held by the Catholics; but soon the approach of the Cromwellian armies forced him to retire to Inishbofin. While there he was requested to betake himself to the Continent, as the interests of the Society demanded his presence there. It was also known that the heretics bore him a peculiar hatred. In spite of his advanced years he obeyed promptly, and set sail about the 11th of April. The ship was driven back by contrary winds, when within sight of the French coast, and had to return to the port it had left. The tempestuous voyage was too much for the old man. He was put ashore, and carried to a poor hut, where he lingered on for six weeks. He died in Inishbofin on 6th May, 1652, and was buried on that island. His gentleness, gravity, prudence, learning, and skill as a director of souls endeared him to all. He was beloved not only by his fellow Jesuits, but by all who came in contact with him, especially by the nobility, the prelates, and the members of other religious Orders.

◆ James B Stephenson SJ Menologies 1973

Father Robert Nugent SJ 1597[1574]-1652
Fr Robert Nugent was the greatest and longest in office of the Superiors of the Irish Mission, with the exception of Fr Christopher Holywood.

He was born on the 20th July 1597 [1574], son of Robert Nugent of Balena in the diocese of Meath, and his mother being Catherine Plunkett. He was the uncle of Baron Inchiquin and cousin of Elizabeth, Countess of Kildare. He was already a priest when he entered the Society at Tournai in 1601.

He was sent on the Irish Mission in 1608, and he laboured in Meath and Ulster for many years, where he acquied a high reputation as a preacher in both English and irish. He acted as Socius to the ageing Superior Fr Holywood and succeeded him in office in 1627.

For the next twenty years he carried on the policy of his predecessor, so that the Mission became in numbers, Colleges and residences, a Province in everything but name.

In 1643 his cousin the Countess of Kildare donated Kilkea Castle, two miles NW of Athy, to the Jesuits for a noviceship. Here Fr Nugent entertained the Nuncio Fr Rinuccini for twenty days on his way to besiege Dublin. At the orders of the Supreme Council, he accepted charge of the Press at Kilkenny and also opened a noviceship there with six novices under Fr John Young.

On the collapse of the Confederate Cause Fr Nugent retired to Galway where he directed the Mission as Vice-Superior in 1651. He was ordered to the continent and set sail, but his ship was forced back and he died in Inisboffin on May 6th 1652, in a poor hut where he had lingered for six weeks.

It is interesting to recall that Fr Nugent, like Fr William Bath before him, was very interested in Irish Music. He actually improved the Harp in use in his time, by adding a double row of strings.

He suffered imprisonment in Dublin Castle for four years from 1616-1620, and during this period he composed Irish hymns set to old tunes which were popular in Ireland for years after his death.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
NUGENT, ROBERT, brother of F. Nicholas, and uncle to Baron Inchinquin, was a man of the highest merit, “Vir plane illustris, omnique exceptione major”, as Pere Verdier describes him in his Report of the 20th of June, 1649. The first time that I meet with him is in a letter of F. James Archer, dated from Madrid, 28th of September, 1607. to F. George Duras, the Assistant of Germany, at Rome. After signifying the departure of FF. James Everard and Thomas Shine for the Irish Mission, he adds the anxious wish of their Superior, F. Holiwood, that FF. William Bath and Robert Nugent may follow them, as he has a station ready for them in the North of Ireland. F. Robert was sent to the aged Superior, who entertained the greatest esteem for him and made him his Socius during the latter years of his government. In the sequel F. Nugent was appointed Superior of his Brethren, and held that office for at least twenty years. Several of his letters are fortunately extant, which bear ample testimony to his sound discretion, unaffected zeal and piety, and conciliatory conduct. In one letter, the 31st of October, 1615, he prays to be released from the duties of Superiority, alleging that he is now in his 70th year a fitter age to prepare himself for eternity, than to be continued in his painful responsibility, and during such critical and eventful times.
In another letter of the 20th of January, 1646-7, after stating the difficulty of conveying letters to Rome, acquaints the Vicar F. Charles Sangri, that in virtue of the injunction of the late General Mutius Vitelleschi, and with the advice of his consultors, he had some time since directed one of his Rev. Brethren to compile a General history of the Irish Mission of the Society - that this work had been brought down to nearly the present most troublesome period that it was admirably and faithfully executed from authentic documents; but before the finishing hand could be put to his labours, the author died. F. Nugent could not ascertain what had become of the Manuscripts : it was well known that for some time they were buried underground; but whether any one had removed them from the secret place, and had transferred them elsewhere, he had not been able to discover. He adds, that he carefully kept by him the points of information which he received annually from each Residence of his Brethren; but that it would be a service of extreme danger, if not of ruin to them, to attempt to forward the papers to Rome, should the Puritans intercept them. In this letter he mentions, that at the express desire and command of the Supreme Council, he had accepted the charge of the press at Kilkenny : and also that he had hired a house in that town for the Novitiate; and early in February, F. John Young, who was a man of approved learning, and prudence, and distinguished for sanctity of manners, would begin to train the six Novices already admitted in the spirit of the Institute of the Society, and that there were many postulants for admission. He concludes with regretting that all hopes of peace had now vanished, in consequence of the imprisonment of Edward Somerset the Earl of Glamorgan a most staunch Catholic, who had been sent to Ireland by King Charles I, with full powers (with private authority independent of the Viceroy) to grant favourable terms to the Catholics. After he had concluded his treaty with the confederated Chiefs of Kilkenny, and had obtained from them a vote of ten thousand troops to be transferred forthwith to England, of which he had been chosen and appointed General; he no sooner had returned to Dublin, than the Viceroy committed him to close custody on the 26th of December last, and thus the whole negotiation and expedition had evaporated, and that now nothing was thought of but war. Before he resigned office into the hands of F. Malone, 23rd of December, 1646, he had been required by the Nuncio Rinnccini, to lend him the greater part of the funds of the Mission : (quatuor aureorum millia). This was vainly reclaimed by subsequent Superiors, and the Missionaries experienced great inconvenience and injury in consequence, as F. Wm. St. Leger’s letter, bearing date 16th of January, 1663, too well demonstrates. The last time that F. Robert Nugent comes across me, is in a letter of the 31st of August, 1650, where he is described as “antiquissimus inter nos”, but still not incapable of labor.

• I have reason to suspect that the compiler was F Stephen White, of whom more in the sequel.
  *This Edward Somerset, was the eldest son of Henry, first Marquess of Worcester, the staunch Catholic Loyalist, who had suffered the loss of not less than three hundred thousand pounds in supporting the cause of Charles I!! In a letter now before me addressed by Earl Glamorgan to the General of the Jesuits, Vincent Caraffa, and dated from Limerick, 22nd of October, 1646, he expresses “impensissimum studium et amorem ergo, Societatem Jesu” and recommends his dearest Brother to the favourable attentions of his Reverend Paternity (Who was this Brother? John, Thomas, or Charles?) He ends thus : “Nihil magis invotis est, quam ut palam mortalibus omnibus testari mihi liceat quam vere et unice sim, &c. addictus planeque devotus GLAMORGAN”. He died in London on the 3rd of April, 1667.

Born: 25 December 1585, Delvin, County Westmeath
Entered: 17/05/1609, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: c 1614, Évora, Portugal
Final Vows: 18 September 1625
Died: 16 November 1656, Porto, Portugal

Had studied Philosophy before Entry
1614 At Évora LUS studying Theology
1617/1618 In Ireland
1621 Talent judgement, prudence and health good. Melancholic.
1622 Catalogue In Dublin; 1646 in Galway
1654 At Oporto Age 70 Soc 45 Mission 29 (as Coninator)
1655 in Oporto, good for everyday duty only he is stricken or worn out with old age
Fine and detention ordered by the Lords Justice against Earl Nugent for retaining Nicholas in contravention of a proclamation against Jesuits

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
A Writer, good Preacher and linguist, and a man of most innocent life.
While imprisoned for a while in Dublin Castle he composed Irish Hymns that were sung throughout Ireland
Superior in Porto where he died in the odour of sanctity.
Called a “nonagerian” in Franco’s Annales (cf Foley’s Collectanea for detailed sketches of Nicholas and Robert - his brother)
1615 Sent to Irish Mission, knew Latin, Irish and English, with some ability in Spanish and Italian. A Preacher, Confessor and Catechist for many years as well as Director of the Sodality of BVM (HIB CAT 1650 - ARSI)
RIP 22 November 1656 Porto
He belonged to a distinguished family and was trained in piety from his youth. He was struck when a child by a conversation with his elder brother on the enormity of mortal sin, he is said never to have offended God by a grievous fault during the whole of his long life. He made his Higher Studies at Antwerp, graduating MA, admissted to the Society in Rome and sent to Évora in Portugal for Theology.
He was sent to Dublin about 1615, where his apostolic zeal obtained for him an imprisonment of four years, and on discharge, he resumed his labours with great fervour.
In 1649 he appears in Galway, and in the following year at Oporto, where he died 02 November 1656
(Oliver, Stonyhurst MSS, where he cites Franco “Lusitania” p 315; Drew’s “Fasti” where he fixes his death as 22 November 1656.
As his near relatibe, Nugent, Baron of Delvin. who died in the Tower of London 1580 composed an exquisite Irish song on the loss of liberty, so Nicholas beguiled the weary honours of his four years confinement in the Castle of Dublin writing songs or hymns - in Irish no doubt - which were sung all through the island “pios quosdam ac passim postea cantatos ibi (in carcere) perscite composuit” (cf Nadasi and Franco.
Father Goswin Nickel, General, in a beautiful letter to the Provincial of Portugal, 01/06/1652, bears witness to Father Nugent’s successful missionary labours of thirty-three years (”Spicilegium Ossoriense” Vol i p 384)
Franco gives the RIP date as 02/11/1656 and the place - Nadasi and after him Drew gave 22 November 1656

◆ Fr Francis Finegan SJ :
Son of Oliver and Catherine née Plunket. Brother of Robert
He had already studied at Antwerp and Douai graduating MA before Ent 17 May 1609 Rome
1611-1614 After First Vows at St Andrea Rome he was sent to Évora for Theology and Ordained there 1614
1616-1619 Sent to Ireland. Shortly after his arrival in Dublin he was arrested and held in prison for the next three years. During his captivity he exercised his ministry amongst his fellow-prisoners and was visited by both the prison's Governor (Lord Deputy) and his wife who tried to shake his constancy. Like his brother he was a musician, and so he spent much of his time in his cell composing the hymns which he would later teach the people during his missionary tours.
1619-1641 On release sent to Dublin, but because of his fluency in Irish was often on the mission far from Dublin.
1641 After the fall of Dublin to the Puritans he went to Galway and was Superior of the Residence there before the arrival of the Visitor Mercure Verdier. Although he was of Anglo- Irish stock he kept clear of the Ormondist opposition to Rinuccini.
1651 He seems to have left Galway at the same time or in the company of John Young.
1652 He was in Rome and received from the General a letter of introduction to the LUS Provincial
In the dispersal of so many of the Jesuits at the triumph of Cromwell, Nicholas Nugent found refuge in Portugal and proved himself an able Operarius, as Preacher, Catechist and Confessor at Porto where he died 16 November 1656

◆ James B Stephenson SJ Menologies 1973
Father Nicholas Nugent 1585-1656
Nicholas Nugent, a brother of Fr Robert Nugent was born in Meath on December 25th 1585. It is said of him, that as a child, hearing his elder brother, Fr Robert, discoursing on the malice of mortal sin, he conceived such a horror of it, that during his whole life, he never offended God by any grievous sin.

He entered the Society in 1609 and came to Ireland in 1615. He worked with great success in Dublin and its environs. He is reported in one letter to Rome as “being now resident near Baggotstown County Dublin”. At last he was captured by priest-hunters in the house of his uncle, Lord Inchiquin, and confined to Dublin Castle. Here he spent four years until released on payment of a large fine by his uncle.

He was in Galway in 1649, but the following year he sailed for Oporto, where he continued to work for souls. Many miraculous cures were attributed to him, and after his death on November 2nd 1656, objects that belonged to him were eagerly sought as relics by the people and the nobility of Oporto.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
NUGENT, NICHOLAS. I meet with two Members of this name.
The first was of a distinguished family, and trained to piety from his cradle. It is said of him when a child, that hearing his elder brother discoursing once on the hideousness and the enormity of a mortal sin, he conceived such an horror and detestation of it, that during the subsequent course of a long life, he never offended his God in a grievous matter. Going to Antwerp, he there studied the Belles Lettres and Philosophy, and took the degree of Master of Arts. Proceeding thence to Rome, he was a Postulant for admission into the Society. After two years probation, he was sent to Evora to study Theology. When qualified for the Mission in his native country, he was placed by Superiors about the year 1615 in Dublin, where he displayed the zeal of an Apostle. An imprisonment for the space of four years was the reward of his services; but he was no sooner discharged, than he resumed his missionary functions with greater fervour. I find him in Galway in 1649. In the following year he sailed for Oporto, where he continued to promote the interests of Religion by his talents, and to edify all that approached him by his humility and sanctity. He died at Oporto on the 2nd of November, 1656, aet. 77.
See p. 315, Synopsis Annalium, S. J. in Lusitania, Auctore P. Ant. Franco, S. J. Fol. Aug. Vindelic, 1726, pp. 466. Drews fixes his death on the 22nd of November.

Born: 1598, County Meath
Entered: 17 November 1624, St Andrea, Rome, Italy - Romanae Province (ROM) / Paris, France (FRA) - Franciae Pronince
Ordained: - pre Entry
Final Vows: 09 April 1650
Died: 10 March 1653, County Galway - described as "Martyr"

Alias O’Kerolan

1625 Was at Paris novitiate
1650 Studied at Douai and taught Humanities

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Studied Humanities and Philosophy as a secular priest, and did a year of private study in Theology.
Taught Humanities for sixteen years (HIB Catalogue 1550 - ARSI)
Hunted by Cromwell’s soldiers (1652-1656), he died from starvation and exposure in the woods. A pious lady risked her life to rescue him, she had him brought to her house, but it was too late.
1649 Teaching in Galway. A worthy man of pious and joyous temper (cf Foley’s Collectanea)

◆ Fr Francis Finegan SJ :
Already a priest on Ent 17 November 1624 Rome
Sent to Paris for Noviceship, after First Vows he stayed in Paris for two years Theology at St Louis College - as his previous Priestly studies only composed Rhetoric and Philosophy.
1629 Sent to Ireland and the Dublin Residence, though worked mostly in Meath
1649 Sent to Galway to teach
According to the Visitor Fr Mercure Verdier, he spent many years teaching but there was no record of where. Verdier also reported that he was of ancient Irish stock, a cheerful, a good man and that he had strongly supported the “Censures” of the Nuncio both within the community and in his sermons. At the time of Verdier's visitation, he had not yet made his final religious profession although he was over twenty-five years a Jesuit. He seems to have received some harsh treatment from the Mission Superior, William Malone who had threatened to expel him from the Society for his defence of the censures at a meeting of Theologians. Following Verdier’s Report to Rome, Malone was ordered by the General to admit John to his final vows without more delay, 9 April, 1650.
After the fall of Galway he escaped arrest, but he suffered a lot from hunger and exposure, but in the end he found refuge with a charitable family and died in Galway 10 March 1653

◆ James B Stephenson SJ Menologies 1973
Father John Carolan SJ 1598-1653
In Ireland at a date unrecorded, died Fr John Carolan, having been hunted to death by the Cromwellians.

He was born in Meath in 1598, and having made his studies joined the Society as a priest on November 17th 1642. He was a good Latin and Irish scholar and taught Humanities in the Irish Jesuit Colleges for 16 years.

In 1649 he was stationed in Galway, being then 51 years of age. He was fiercely and relentlessly pursued by the Cromwellian soldiers, who would doubtless have conferred on him the martyrs crown, had the succeeded in capturing him. He may indeed be said to have won the palm of martyrdom, for he finally succumbed to the fury of his persecutors, and he died of exhaustion and hunger, a true confessor of the Faith, some time between the years 1652 and 1656.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CAROLAN, JOHN. In 1649, he was living at Galway, aet. 64, of which period he had passed twenty-four years in the Society; but was in Priest’s orders before his admission. The good old man was literally hunted to death by the Cromwellian Myrmidons between he years 1652 and 1656. Though not actually taken by his inveterate and savage pursuers, he died of exhaustion and hunger

Born: 14 July 1807, Dublin City, County Dublin
Entered: 18 September 1825, Chieri, Italy - Taurensis Province (TAUR)
Ordained: 20 December 1834, Stonyhurst
Final Vows: 02 February 1845
Died: 14 February 1858, St Francis Xavier, Liverpool, England, England - Angliae Province (ANG)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Early education at Stonyhurst

After First Vows spent two years studying Philosophy at at Dôle and Aix.
1834-1849 Taught at Stonyhurst, and was a Prefect. He was Ordained there 20 December 1834. He continued teaching at Stonyhurst, was Superior of the Seminary, and Missioner for a short time at Holywell, and then Superior of the Seminary again in 1845.
1849 Sent to St Francis Xavier, Liverpool. He became a distinguished Preacher, his religious and striking appearance in the pulpit adding weight to his impassioned addresses. Worn out by his work, he died there 14 February 1858, aged 51, and was buried at Gilmoss, attended by a great procession of the congregation by whom he was much beloved.

Born: 07 September 1920, Galway City, County Galway
Entered: 07 September 1938, St Stanislaus College, Tullabeg, County Offaly
Ordained: 08 September 1951, Heythrop College, Oxford, England
Final Vows: 02 February 1956, Milltown Park, Dublin
Died: 11 February 1997, St Vincent’s Hospital Dublin

Part of the Manresa, Dollymount, Dublin community at the time of death.

by 1949 at Heythrop, Oxfordshire (ANG) studying
by 1963 at Rome, Italy (ROM) studying
by 1972 at Rome, Italy (ROM) studying

◆ Interfuse
Interfuse No 92 : August 1996

Obituary

Fr Patrick (Paddy) O’Connell (1920-1997)

7th Sept. 1920: Born in Galway.
Early education: Presentation Brothers, Cork and Belvedere College
7th Sept. 1938: Entered the Society at Emo
1940 - 1944: Rathfarnham, studied Classics at UCD
1944 - 1947: Tullabeg, studied Philosophy
1947 - 1948: Belvedere College, Regency
1948 - 1952: Heythrop College, studied Theology
8th Sept. 1951: Ordained at Heythrop College
1952 - 1953: Rathfarnham, Tertianship
1953 - 1955: Gonzaga College, teaching
1955 - 1961: Milltown Park, teaching Dogma and Church History
1961 - 1963: Rome, Oriental Inst., Study : Oriental Church History
1963 - 1967; Milltown Park, Prof. Fundamental Theology
1967 - 1970: Rome, Gregorian - (Apr - Oct)
1970 - 1971: Sabbatical year
1971 - 1972: Milltown Park (Sem 1), Rome (Sem 2)
1973 - 1974: Rome: Dean, Faculty of Oriental Theology and Superior of the Community
1974 - 1984: Leeson St. - Editor of “Studies”
1984 - 1997: Manresa: Curate, St. Gabriel's Parish

Fr. Paddy O'Connell was born in Galway on the 7th September 1920. His father, who was from Kerry, was a school inspector. He began his schooling with the Presentation Brothers, Cork and finished in Belvedere College. In 1938 on his eighteenth birthday he joined the Jesuits. After two years noviceship in Emo, near Portarlington, his long years of study began. Four years at UCD obtaining an MA in Latin and Greek, three years philosophy in Rahan, Co. Offaly and four years theology in England where he was ordained in 1951. In the early sixties he obtained a doctorate in Theology in Rome.

Fr. Paddy was at home among books of all kinds, but they were not his only love. He was keen on sport and current affairs. He was very much himself in the company of young people; what interested them interested him. For a number of years while teaching theology in Milltown Park he was the rugby trainer of Presentation College, Bray. Apart from teaching in the Milltown Institute, where he served as Dean of the Faculty of Theology, he also taught briefly in Belvedere and Gonzaga in Dublin and at the Oriental Institute in Rome where he was Rector in 1973-74. In the ten years before coming to St. Gabriel's he was editor of the Jesuit Review Studies. Up until recently he acted as censor of several Jesuit magazines. He learned to read quickly!

When Fr. Paddy was appointed to St. Gabriel's he lived for a while in Manresa before he had a house in the parish. However, he always remained a member of the Manresa community and had his dinner there a few days a week.

Of all the jobs he had as a priest the one that made him happiest was his time in St. Gabriel's. There is no giving without receiving. As he gave himself tirelessly to young and old, Fr. Paddy received encouragement and support for his life as a Jesuit priest. His Jesuit brothers wish to thank all of you in the parish who helped him find happiness in serving in the parish in his final twelve years.

His younger brother John was priest of the Dublin diocese and died ten years ago while parish priest of Brackenstown. Fr. Paddy is survived by his sisters, Nora in England and Maureen in Canada, and his many nieces and nephews and their families.

Ar dheis Dé ar a anam.

Charlie Davy

-oOo-

It is not a case of what can one say about Fr. O'Connell, rather one wonders what can one leave out when writing about him. He was such a “Complete Human Being” in every sense of the word and a wonderful Priest. He truly lived his vocation and gave 200% all of the time, never thinking of himself.

Academically he had reached great heights yet he was a very humble man. He loved his work in this parish and he loved the people and was always concerned for them. He took unto himself a lot of the worries and problems of those he served.

There was another side to Fr. O'Connnell. Yes he always had a smile and a greeting whenever he met you, he was most gracious. Then he would start joking and pulling the leg and all in good fun; he was the best of company. One of his favourite television programmes was Taggart, and when Taggart actor Mark McManus died, Fr. O'Connell celebrated a Mass for him. This was his way of saying “Thank You” for the hours of pleasure and relaxation he had received.

There are so many wonderful memories of Fr. O'Connell, but the one I will hold onto is seeing him on a sunny morning sitting on the concrete parapet under the portico outside the sacristy, the jacket open, a cigarette in one hand and a cup of coffee in the other and delighted to chat to anyone who happened to come along.

We have lost a good friend and a wonderful character but as followers of Christ we must rejoice for him now and thank the good Lord for giving us the privilege of knowing him. He died on the feast of our Lady of Lourdes. May he rest in peace.

Focus 2000 Group

-oOo-

Fr. Paddy has been our much loved Spiritual Director almost since he came to the Parish more than 12 years ago. During all that time members of the branch and all parishioners who wished to attend, had the spiritual benefit of the Mass which he offered and a short talk before the monthly meetings he attended.

At the monthly meetings we had the benefit of his advice, encouragement and help in the recruitment of new members for whom he was always on the look-out, all of which has helped to ensure that our branch remains vibrant.

Over the years he arranged a number of Sunday "Afternoons of Prayer" at the Little Sisters of the Poor Church in Sybil Hill and in the Parish Church. His care for the problems of members, especially sick members, was much appreciated.

Ar dheis De go raibh a ainm dilis.

St. Joseph's Young Priest Society

-oOo-

For several years now Fr. O'Connell has been holding a Bible Class on Tuesday nights and all who attended feel so privileged to have participated.
The members of this group wish to acknowledge the tremendous amount of work and preparation he put into it each week and how much we have all learned. It was all very informal but he made all
the readings come to life for us.

Not only will we miss our Bible studies but we will miss the grand finale of each session when he celebrated Mass for us and then provided a couple of large pavlovas with the tea!

Bible Study Group

-oOo-

The people of Dollymount Grove are grieving the loss of a Neighbour and Friend as well as their priest. Fr. O'Connell was a familiar sight driving in and out, doing a wide U-turn to park in his usual spot, and God help anyone who got in the way! He was always ready to stop for à chat and knew everyone he met, down to their dislikes and failings, which he worked on to his advantage. But he also knew their good points and never missed an opportunity to offer praise and encouragement.

He was keen on gardening - especially watching other people - and was always quick to point out the weeds. He loved children and they returned his affection. He could not pass the boys playing football on the road without joining in, and indeed sadly he was seen out with then just a few short weeks ago.

Fr. O'Connell was welcomed in every house and brought consolation and comfort to the elderly and the lonely. He was new to parish work when he came to St. Gabriel's in 1983 and frequently became distressed after being with people in their last hours. He never lost this emotion and could empathise with those in grief and sorrow. But he did not dwell on sadness for long and used his ability and will to force a smile and lift a heart in even the darkest situations

Auaimhneas siorai ar a anam uasal.

Dollymount Grove

-oOo-

Fr. O'Connell was one of us yet he was also a man apart. His deep knowledge of theology was coupled with a childlike innocence of expression. He brought the comfort of Christ to many, particularly those he visited at home. His rare gift of heart-warming laughter brightened our days.

No trained journalist could have lowered barriers of reserve more quickly. He became both friend and pastor. When our family suffered a bereavement Fr. O'Connell suffered too. Yet he made us aware that death is a new beginning, that there is joy in Heaven, Fr. O'Connell was the epitome of Christianity. He was Christlike.

Ar dheis Dé go raibh a anam.

A Personal Tribute

◆ The Belvederian, Dublin, 1997

Obituary

Father Patrick O’Connell SJ (OB 1938)

Paddy O'Connell arrived in Belvedere in September 1938 [1936]. He had just finished his Inter Cert in another school, and joined us with the reputation of what we schoolboys called a “swot”. This meant that he would spend most of his time with his head in the books, and would consequently be somewhat anti-social. It was not long before we discovered how wrong we were. In no time he had got involved in all the extra-curricular activities, such as the Debating Society, the St Vincent de Paul Society, the Mission Society, and, of course, the rugby. He even made an abortive attempt to start a chess club. In about one month he must have learned the names of every boy in the school and he was so involved that one could have got the impression that he was a Belvederian of long standing. It was well known that he was a great reader and that he borrowed books from a number of city libraries. This fact tempted one of the boys to ask, “Paddy, is it true that you read four books before breakfast every morning?” With that O'Connell glint in the eye that we all came to know so well as time passed, he replied, “No. It is not true. I can only manage to read three”. I was told that on another occasion, when the same question was asked, Paddy replied, “Did you say read or write?” We all grew to like him as time passed, and when he pushed Gerry Victory into second place in his first house exam, we all believed that Paddy had achieved the impossible.

He was a lover of sport, and while rugby was new to him, he threw himself into the game with a gusto that was well-intentioned if some what lacking in finesse. He was a danger in the lineout, for as a schoolboy, he was a big boned second row forward, all elbows and knees, and one of his own team was just as likely to get a black eye as was one of the opponents. Coming off the field in Roscrea, I asked Seamus Henry, who was to captain the Senior team that won the Cup that year, what he thought of Paddy's performance in the lineout. He replied, briefly but tellingly, “Very effective, if somewhat unusual”. He carried his love of rugby right through his life and coached many school teams, even when much involved in the academic life later on. Although gifted in many ways, he had no musical ability, even if he had a great love for it. He never made the school opera, but displayed a knowledge of Gilbert and Sullivan lore that put us budding thespians to shame.

In September 1938, six Belvederians arrived in the Jesuit novitiate in Emo, with two or more of our year to follow at a later date. It was like Belvedere being moved to the midlands. At school, Paddy had distinguished himself in Fr Charlie Byrne's Latin and Greek classes. We were not surprised when the Master of Novices asked Paddy to help some of the other novices whose training in the classics had been some what limited. During our time in Emo, Paddy told me that he envied his brother, John, who was a student in Clonliffe College and who eventually became a priest in the Dublin dioceşes. John would have ample scope to do what Paddy called “specifically priestly work” in a parish, while he, as a Jesuit, might have limited opportunities to do so. During the last assignment of his life, his hopes of doing this type of pastoral work were granted.

As a Jesuit, he held many important positions. His love of books made him an automatic choice for the post of Librarian in Jesuit communities. He was the editor of the Jesuit quarterly, Studies, and lectured in Milltown Park and Heythrop College, the Irish and English Jesuit theologates. While resident in Dublin, between his many postings abroad, he was of immense help to the victims of alcoholism. His final assignment outside the country saw him occupy the position of Rector of the Oriental Institute in Rome.

His love of rugby brought him into contact with many schools, some run by Jesuits and some by other orders. While engaged in the study of theology at Heythrop before ordination, he did a little bit of coaching in his spare time, and even turned out and played with the local club, a thing that would not have been tolerated in Ireland at the time. But in spite of these contacts, he never lost his love for Belvedere. During the last decade of his life, when he was a curate in the parish of St Gabriel, Dollymount, he came in contact with many of his past pupils who lived in the area. They still regarded him as their old master and were grateful that he was always available to listen to their problems and rejoice in their successes. These were the happiest years of his life and the close proximity of his fellow Jesuits in Manresa House was a special bonus that added much to that happiness.

Paddy was always an optimist, and when I visited him in hospital three days before his death, he assured me that he would be back working in the parish in about two weeks. But that was not to be. His death came as a great shock to his many friends, and to the parishioners of St Gabriel's. One of them, Raymond O’Driscoll, penned a tribute to him in verse, two lines. of which I will quote, for they epitomise the Paddy we all knew so well, and now so sadly miss. May he rest in peace.

"For thirteen years he served us; his labours never ceased,
A humble man, a learned man, a dedicated priest.”

KAL SJ

Born: 04 February 1906, Dublin
Entered: 01 September 1924, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1938, Milltown Park, Dublin
Final Vows: 02 February 1941, Rathfarnham Castle, Dublin
Died: 30 March 1983, Cherryfield Lodge, Dublin

Part of Clongowes Wood College community, County Kildare at time of his death.

Early education at Belvedere College SJ and Castleknock College, Dublin

by 1929 at San Ignacio, Sarrià, Barcelona, Spain (ARA) studying
by 1946 at St Xavier’s, Bombay (ARA) teaching
by 1954 at Rome, Italy (ROM) - writing
by 1963 at Rome, Italy (ROM) Vatican Radio

◆ Irish Province News

Irish Province News 21st Year No 1 1946

Fr. Thomas O'Donnell left Liverpool on the Mauretania for Bombay on Saturday, October 20th, He arrived in Bombay on November 3rd. He writes :
“In the science faculty here (St. Xavier's College) one of the many departments is devoted to cinematography and sound. It has its own private cinema-theatre. I am lecturing on Roman History to a B.A. honours group, two lectures a week. I am taking charge of the College sodality, and am already booked for two sermons, one on St. Francis Xavier in the College, and the other on St. John Berchmans in our church here”.

Irish Province News 21st Year No 2 1946

IN ALIIS PROVINCIIS DEGENTES :

India :
Fr. T. O'Donnell gave the Lenten Sermons in St. Peter's Church. Bandra, Bombay, on “Christ Crucified in the World To-day."

◆ The Belvederian, Dublin, 1984
Obituary
Father Tom O’Donnell SJ
Fr Tom O'Donnell SJ, whose voice we heard for many years from Radio Vatican, died on 30th March 1983. For two years on and off Tom had been unwell and had spent quite a while in hospital on two or three occasions. But, when on the last visit it was at length discovered he had a tumour on the liver and cancer in a lung, we knew that Tom's. time was limited, and thank God, we were right. For we feared he might have to suffer great pain before his death for a fairly long period. But, his time was indeed limited and he faded away to a quiet and painless death.

De mortuis nihil nisi bonum means that we should pass over in silence the faults and emphasise only the virtues of the dead; well for me, who knew Tom pretty intimately for 58 years, I am glad to be able to say with sincerity that his death was the moment of truth, the moment when Tom's great virtues caused his failings to disappear or rather appear as the petty faults what enhanced rather than diminished his really exceptional virtues.

The first of his virtues was his charity in word and deed. He spoke no uncharitable word. There was no bitterness in his make-up. He felt kindly to all his brethern, and was always ready to oblige. I would like to emphasise this last quality. He had it to a quite exceptional degree, ready to put himself to great trouble at any time to relieve someone of a burdensome task or procure something in town for : someone, the procuring of which involved strenuous leg work.

As a priest he taught for some years in Rathmines Technical School as well as sharing in the teaching of the Juniors in Rathfarnham. From there he was sent to teach at our High School in Bombay from where he had to return after two years with severe stomach ulcers, and enter St Vincent's hospital immediately to undergo a major operation, involving the loss of half his stomach. Following the sudden death of one of the Clongowes community, he was called upon to fill the vacancy for half a year. After this he went to Emo as minister for a year and thence to Milltown to profess Church History for eight years. If one were cynical, one could say that superiors were using his humility and sincere spirit of obedience to plug holes they found difficult to fill.

His next appointment was a novel one - for the majority of us, ancients - and indeed an exciting, if exacting task. ie, news editor and broadcaster in English at Vatican Radio, and finally beggar-in-chief in the USA and Australia to raise funds for a more powerful Vatican Radio. After fifteen years on this last task, his health again began to give trouble and he had to return home. After a year giving retreats in Manresa, he came to Ciongowes where he spent fifteen years doing once again a variety of tasks, none of great note till his death.

I said earlier on that Tom's faults - for he had a few - rather enhanced that detracted from the solid virtues of the man, He was somewhat vain - a fault innocent indeed but one that laid him open to much leg pulling by brethern, but he never resented or showed anger to the jokers and was all the more liked by them. Of pride, that really nasty vice, Tom bad not a particle. He had, I might say, a child-like reverence for those in authority in the Church and in the Society, a virtue so unIrish that it too gave many a good natured laugh to us, his friends, who were very Irish in this matter. Before finishing I must remind his friends and inform the rest that Tom was above all a man of deep faith and trust in God, and a fruit and proof of this was the great patience he showed in his many illnesses and operations, and never so much as in his last illness; and in each hospital he was respected and loved by his nurses for his patience, of course, but especially for his gratitude to them all for their services to him. Rest in peace.

◆ The Clongownian, 1983 & ◆ Irish Province News 58th Year No 3 1983
Obituary

Father Tom O’Donnell SJ

Fr Tom O'Donnell died on the 30th of March. For two years, on and off, he had been unwell and had spent quite an amount of time in hospital on two or three occasions, But, when on the last visit it was discovered that he had a tumour on the liver and cancer in a lung, we knew that Fr Tom's time was limited, mercifully-so as over a fairly long period we feared he might have to suffer great pain before his death. But his time was indeed limited and he faded away to a quiet and painless death.

“De mortibus nihil nisi bonum”, meaning that we should pass over in silence the faults and stress only the virtues of the dead. For me, as someone who knew Fr Tom pretty intimately over fifty-eight years, I am glad to be able to say with sincerity that his death was the moment of truth; the moment when his great virtues and qualities appeared.

The first of his virtues was his charity in word and deed. He spoke no uncharitable word. There was no bitterness in his make-up. He felt kindly to all his brethren and was always ready to oblige. He was obliging to a quite exceptional degree, ready to put himself to great trouble at any time to relieve some one of a burdensome task or procure 'some thing in Dublin for someone, the procuring of which involved a lot of leg work. Fr Tom was also an obedient man. If one scans briefly his career in the Jesuit Order, those of us who know what a trial it can be to have to change course even once, can realize what a humble and truly obedient soul Fr Tom was for he had to change direction often. As a priest he taught for some years in Rathmines technical school as well as sharing in the teaching of Jesuit students in Rathfarnham. From there he was sent to teach at our High School in Bombay from where he had to return after two years with severe stomach ulcers and enter Vincent's Hospital immediately to undergo a major operation, involving the loss of half his stomach. He came to Clongowes then where he spent the first half of the year as study prefect and the second half as prefect of studies in place of Fr Charles Barrett who had died suddenly at a cup match. From Clongowes he went to Emo as minister for a year and thence to Milltown to profess Church History for eight years. His next appointment was a novel and indeed an exciting, if exacting task. He was appointed news editor and broadcaster in English on Vatican radio and finally beggar-in-chief in the USA and Australia to raise funds for a more powerful Vatican radio transmitter. After 15 years at this last task, his health again began to give trouble and he had to return home. After a year giving retreats in Manresa House, in Dollymount, he came to Clongowes where he spent the next 15 years doing a variety of tasks, including editing the Clongownian.

Of Fr Tom's faults - for he had a few - it can be said that these rather enhanced than detracted from the solid virtues of the man. He was somewhat vain - a fault innocent indeed but one that laid him open to much leg pulling by his brethren. But he never resented or showed anger at the teasing and was consequently all the more liked. Of pride, that really nasty vice, Fr Tom had not a particle.

He had, I might say, a child-like reverence for those in authority in the Church and in the Society of Jesus - a virtue so unIrish that it too gave many a good natured laugh to his friends, who were very Irish in this matter.

Above all, Fr Tom was a man of deep faith and trust in God and a proof of this was the great patience he showed in his many illnesses and operations, and never so much as in his last illness where he displayed great patience and especially gratitude to all those who served him.

May he rest in peace.

Gerard O'Beirne SJ

Born: 07 October 1832, Dublin City, County Dublin
Entered: 30 September 1850, Issenheim, France - Franciae Province (FRA)
Ordained: 1867, Rome, Italy
Final Vows: 02 February 1870
Died: 23 August 1910, St Ignatius College, Manresa, Norwood, Adelaide, Australia

by 1854 at Laval France (FRA) studying Philosophy 1
by 1862 at Stonyhurst England (ANG) studying Philosophy 1
by 1863 in Rome Italy (ROM) studying Philosophy and Theology
by 1869 at Paderborn Germany (GER) making Tertianship
Early Australian Missioner 1870 - first to New Zealand 1879

◆ HIB Menologies SJ :
He made his Noviceship in France with William Kelly, and then remained there for studies with E Browne and Edmund Hogan.
1855 He was sent for Regency to Tullabeg teaching Grammar and the Choir.
1858 He was sent as Fourth Prefect to Clongowes with Joseph Dalton (1st) and William Delaney (3rd)
1859 he was sent to Tullabeg as Lower Line Prefect with Andrew H Rorke as Higher Line
1860/61 He was back at Clongowes.
1861 He was sent to Rome for Philosophy and Theology, and he was Ordained there 1867. William Delaney was a fellow Theologian there
1868-1869 He was sent to Paderborn for Tertianship
1869-1870 He was sent to teach Grammar at Tullabeg, and after his Final Vows 02 February 1870, he was immediately sent to Australia with Frank Murphy
1870-1878 He was sent as Prefect of Studies and Spiritual Father at St Patrick’s Melbourne.
1878-1890 He went to New Zealand with Thomas McEnroe, to Dunedin, at the invitation of Bishop Patrick Moran. There was a College started there which was not a success, and he returned to Australia in 1885 and to Riverview until 1890.
1890 He was sent to St Patrick’s Melbourne again as Spiritual Father.
1892 He was sent to Hawthorn as Operarius.
1899-1903 He was sent to Richmond as Operarius.
1903 He was sent to Norwood, Adelaide and he died there 23 August 1910
He was a holy, learned and hardworking man, and with his death disappeared the last of the Pioneer Irish Jesuits of the Australian Mission. He spent forty years there, but he never forgot old Ireland, and loved to think and speak of “The friends he knew long ago, Where the Shannon and Barrow and Blackwater flow”.
He was a great friend of the working man everywhere, and wrote articles in Michael Davitt’s “Labour World”.

Note from Thomas McEnroe Entry :
1878 He was sent with Joseph O’Malley to found a house in New Zealand which ended up being closed. Joseph O’Malley lived at Dunedin and Thomas lived at Invercargill.

◆ Jesuits in Ireland : https://www.jesuit.ie/news/jesuitica-jesuits-in-new-zealand/

JESUITICA: Jesuits in New Zealand
There is no Jesuit house in New Zealand, though there have been false starts. There was a short-lived Jesuit mission in Invercargill, and Jesuits taught philosophy in the Christchurch seminary. Wicklow-born Bishop Moran of Dunedin wanted a Jesuit school, and in 1878 welcomed two Irish Jesuits, Joseph O’Malley and Thomas McEnroe, who opened St Aloysius’ College in Dunedin (pictured here), with fifteen boarders and six day-boys. But it was the bishop rather than the people who wanted the school, and it lasted only five years. The site became a golf course, in which the 14th hole is still called (incongruously for Jesuits) “the Monastery”.

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Joseph O'Malley was educated as a secondary student at St Stanislaus College Tullabeg, 1844-46, and entered the Society in France, 30 September 1850. He completed his juniorate there before regency which was done partly at Tullabeg and partly at Clongowes, 1855-61. He went to the Roman College for philosophy and theology, 1861-68, and to Paderborn, Germany, for tertianshdp. He returned to St Stanislaus College Tullabeg in 1869 teaching physics, and directing the choir. He arrived in Melbourne in May 1870, and until 1878 taught at St Patrick's College. He was also involved in pastoral work. In 1878 he was sent to New Zealand as superior of a college at Waikari, Dunedin. He remained there teaching until 1883 when he returned. He taught senior English at St Ignatius' College, Riverview, until 1890, organised a choir, instructed music and prefected the library. He was spiritual father for some years. In teaching he devised a system of mnemonics for the use of students. The system aimed at combining topical rhymes with catch words, each letter of which had a numerical value. He had a pamphlet printed for English history from the date of the Conquest, and another for European geography. Later, he was sent to St Patrick's College for two years, where he also helped the editor of the “Messenger”. Parish work followed at Hawthorn, 1892-98, Richmond, 1898-03, and Norwood, 1903-04. He returned to Riverview, 1904-5, and finally was in the parish of Norwood, 1905-10. From written accounts he seemed to have been a humorous, whimsical and original character, as well as a hardworking and self-sacrificing Jesuit. He wrote extensively about the education question in Victoria during the 1870s, and many articles in the Advocate. In 1875 he published a pamphlet Secular Education and Christian Civilization, and it would seem that this work had a large influence. It became something of a textbook for the Catholic protagonists pressing for a review of the Secular Education Act, a campaign that resulted in the second Royal Commission on Education. He was also an eloquent and vehement, not to say fiery, orator, and on at least one occasion displeased superiors for speaking too forcefully on some socio-political question. He was a great displeased superiors for speaking too forcefully on some socio-political question. He was a great friend of the working man everywhere, and wrote articles in Michael Davitt's Labour World. This did not please the Father General Anderledy or Father General Martin, the latter describing him as “Dyscolus turbulentusque”. However, this did not prevent him from being appreciated and loved by the faithful to whom he ministered. He was a popular retreat-giver for the clergy (by 1872 he had given the Melbourne priests retreat three times in a row. Apart from mnemonics, articles of his in the press covered the topics of temperance, smoking, “Modern Thought”, music, the Catholic Press, St Patrick, and the Catacombs. He attended the 1885 Plenary Council of Australasia as theologian to Bishop Moran of Dunedin - one of the seven Jesuits present at that Council in various capacities. O'Malley was a musician of real distinction, hence his involvement with choirs and music in whatever house he resided. He wrote a volume of compositions which was passed for publication, but which the publishers to whom it was offered - Sampson, Lord, Marston and Co - did not think would pay.

◆ Our Alma Mater, St Ignatius Riverview, Sydney, Australia, Golden Jubilee 1880-1930

Riverview in the ‘Eighties - A McDonnell (OR 1866-1888)

Fr Joseph O'Malley was like Fr Nolan, an old man. He was the Professor of English, History and Geography, and he was well qualified to discharge the duties of that office. He was a purist in English, but not a pedantic. one. He frequently pointed out that terms, which some considered “slang”, were perfectly legitimate words, which had become displaced by more unworthy ones. One Sunday at Religious Instruction class, one of the boys remarked that he would be satisfied if he had Fr. O'Malley's "show" of going to Heaven. Immediately one of the senior boys, who dearly loved to see a debate develop, broke in with: “Order penal studies for him, Sir, for using slang”, Fr. O'Malley said: “Tom, I should not make too certain of that. Many such words are perfectly classical. Take for instance the common expression “hard lines”, which most people would regard as slang, is a Scriptural expression, for we read of one whose “lot was cast in hard lines”. Fr, O'Malley devised a system of Mnemonics for the use of the students in the study of History and Geography. The boys rejected such aids with scorn, at first, but very soon they were convinced of the utility of the system, which aimed at combining topical rhymes with catch words, each letter of which had a numerical value. He had a pamphlet printed for English History, from the date of the Conquest, and another for European Geography. He forced into the service every letter of the alphabet, which gave a greater range in the formation of suit able catch words. The great advantage of this system was that its key could be mastered in about five minutes, and once mastered, was never for gotten. It was not intended to displace the ordinary text books on the above subjects, but to act as an aid to their study. For the purpose of teaching European History Fr O'Malley had special large sized, linen bound, exercise books, specially ruled and bound. Each page was divided into one hundred divisions, each of which represented a year. These were ruled with lines for the entry of important events of that year, with its catchword incorporated. The page was also divided into halves and quar ters by heavier boundaries. In addition each page had a strip of coloured paper pasted at the top, and this was different on each page. The idea was to form a mental record, or photograph, of each page, and of the facts recorded thereon. In class there was a competition in the forming of the most suitable catchword for each important event, and when the best avail able was ascertained, it was duly entered up. The system worked splendidly, and even those most opposed to it were soon forced to admit its merits.

Fr O'Malley was the best preacher of all the Fathers in the house in my time. He was indeed a most impressive preacher, of the quiet, restrained type, and he used no gestures. He had so thoroughly applied his memory system to his own work, that if, six months after he had delivered a sermon in the chapel, one of the students quoted a short passage of that sermon from a note made at the time of delivery, Fr O'Malley could supply the context, both before and after the extract quoted. I have known this to take place many times. As I remarked before, Fr O'Malley was at this time an old man, and a heavy one, and I was, therefore, very much surprised to see him put his hand on a fence, and vault over with the agility of a boy. His mental activity and vigour were even more striking. With us he enjoyed and merited the reputation of a saint. It was said that since his ordination, thirty-five years before, he had celebrated Mass every day with the exception of one day on the voyage to Australia, when the sea was too rough to attempt it. Like nearly all the Fathers he had a strong practical turn, and was an artificer, and possessed a fine set of tools. These he would willingly lend to those who understood the working of them, and would take care of them. On each tool, cut into the woodwork with an engraving tool, appeared the words “To be brought back”. If the tool was wholly of metal, the same words would appear, etched upon the metal with acid. When he inspected his kit there were no “absentees”.

Born: 1599, Dublin City, County Dublin
Entered: 06 September 1620, Tournai, Belgium - Belgicae Province (BELG)
Ordained: c 1626, Mons, Belgium
Died: 30 May 1650, Kilkenny Residence, Kilkenny City, County Kilkenny

Mother was Margaret Bagnall, clearly brother of John
Studied 5 years at Douai
1626 Catalogue In Ireland
1637 Catalogue Mediocre in all, able to teach Humanities
1649 Catalogue At Kilkenny (50 after name)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1626 or 160 Came to Ireland (HIB CATS 1626, 1637, 1646)
Sent to Belgium by Robert Nugent, Irish Mission Superior, as Agent accompanied by his brother Colonel Plunkett, to represent the persecution of the Catholic religion and the impoverished state of the country.
During the Interdict he was Superior of Kilkenny Residence and living there in 1649. Described as an energetic man and a Writer. (Oliver, Stonyhurst MSS)
He was an exile or already dead on 1650 (Hogan’s List)

◆ Fr Francis Finegan SJ :
Son of Christopher and Margaret née Bagnall and brother of John
Had made early education under the Jesuits at Douai
After First Vows he returned to Douai for Philosophy and then to Mons, Belgium for Theology and where he was Ordained 1626. He was Ordained without having completed his studies and for reasons of health was sent to Ireland
1626 Sent to Ireland and Dublin where he taught Humanities at Back Lane
1629-1630 Sent to Rome with Robert Bathe and was admitted to the Roman College to complete his Theology.
1630-1642 Sent back to Ireland and Dublin until the surrender of Dublin to the Parliamentarians
1642-1647 He was back in Europe, sent by Robert Nugent at the request of the Supreme Council, to treat with Irishmen abroad and the Catholic princes on the matter of help for the Catholic cause in Ireland. For safety's sake he brought with him only the headings of the report on the condition of the country and was entrusted with the task of supplying the details himself. His mission brought him to Paris, Brussels and Rome, where the General awaited his report on the Jesuit Mission in Ireland.
1647 Sent back to Ireland and appointed Rector of Kilkenny Residence. He did not observe the interdict imposed by the Nuncio and identified himself with the small group of Irish Jesuits of Ormondist leanings. The General wrote to him expressing his grief at the divisions among Irish Catholics and that the Jesuits at Kilkenny had failed to observe the interdict, unlike the other religious orders in that city. Mercure Verdier in a letter of 17 May 1649 to the General mentioned Plunket’s imprudence in having invited Peter Walsh to preach the panegyric of St Ignatius at the Jesuit Oratory. He was removed from Office some time after the General received Verdier’s letter, but was certainly at work in the Spring of 1649.
Still alive 24/06/1949, but nothing further on him

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
PLUNKET, HENRY, (or as his letters spell the name Plunquet) was born towards the close of the sixteenth century He was sent by his superior of the Irish Mission, F. Robert Nugent , at the desire of the confederated Chiefs, to Belgium and Rome, to represent the persecution of the Catholic Religion, and the impoverished state of the country. During the Interdict he was Superior of his Brethren at Kilkenny, and was actually living there in the summer of 1649.

Born: 29 June 1740, Dublin City, County Dublin
Entered: 17 September 1759, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1771, Rome, Italy
Died: 01 June 1810, Leghorn (Livorno) Italy - Romanae Province (ROM)

Studied 3 years Philosophy and 3 Theology
1770 At Roman College in 4th year Theology
1772 At Livorno College Operarius
“I stayed at Leghorn..... visited Mt Plunkett, ex-Jesuit now Prof of Moral Divinity in the public school of Leghorn” (Dr Troy’s Diary, 17 April 1777)
Fr P Plunkett was visited by Fr Glover in May 1810 (Glover’s letter to Fr Aylmer)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Aggregated to the Roman Province
After 1773 he lived chiefly at Leghorn (Livorno), and for some time was a Professor of Moral and Controversy. He died there post 1810 (Oliver, Stonyhurst MSS; Hogan’s List)
1777 Dr Troy, in his Diary 16/04/1777, says “I visited Mr Plunkett, ex-Jesuit, now Professor of Moral Divinity in the Public School of Leghorn”.
1780 “Suffering from asthma and other infirmities” (Letter of Father Thorpe)
1810 Father Glover, in a letter to Father Aylmer reports him as “still labouring in the vineyard”
He kept up a constant correspondence with his former brethren in Ireland.

◆ Fr Francis Finegan SJ :
1759-1763 After First Vows he remained in Rome for a year of study in Rhetoric.
1763-1766 He was sent to the Roman College for Philosophy
1766-1767 Sent to Perugia for Regency
1767-1771 Returned to the Roman College for Theology and was Ordained there 1771
1771 Sent to Leghorn (Livorno) as Operarius at the Church
1773 At the Suppression of the Society he was incardinated at Leghorn and appointed to teach Moral Theology at the Diocesan Seminary.
It is unclear if he was reaffiliated to the Society at restoration in the two Sicilies, but he died at Leghorn (Livorno) 1810

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
PLUNKET, PETER, born in Ireland : after finishing all his scholastic studies with reputation, he was aggregated to the Roman province, and was involved in the general destruction of the Society in 1773. In a letter of F. John Thorpe dated Rome 7th July, 1780, I read “that from the fatal period of the suppression F. Plunkett had always resided in Tuscany, and chiefly at Leghorn, where he is now a valetudinarian, under an asthma and other infirmities. For some time he was Professor of Controversy and Morals in a chair established at Leghorn by the Grand Duke. To the surprise of his friends the venerable Father was still living at Leghorn in the Spring of 1804. There he died.