Born: 29 June 1618, Carton, County Kildare / Malahide County Dublin
Entered: c May 1635, Portugal - Lusitaniae Province (LUS)
Ordained: 06 April 1647, Rome Italy
Died: 15 November 1680, Dublin Castle, Dublin, County Dublin

Left Society of Jesus: 29 June 1659

Consecrated Archbishop of Dublin 09 May 1669, Antwerp, Netherlands

Younger brother of John Talbot SJ - RIP 1667

https://www.dib.ie/biography/talbot-peter-a8452

DICTIONARY OF IRISH BIOGRAPHY

Talbot, Peter

Contributed by
Clarke, Aidan

Talbot, Peter (c.1618–1680), churchman, was sixth son of Sir William Talbot (qv), sometime recorder of the city of Dublin, and his wife, Alison Netterville. He entered the Society of Jesus in Portugal in May 1635 and completed his education in Rome, where he was ordained on 6 April 1647 and where he was said (by Oliver Plunkett (qv)) to have proved ‘so troublesome’ that he was sent to Florence for the tertian stage of his probation.

He returned to Portugal before long and went thence to the Spanish Netherlands, where he became involved in the politics, both high and low, of the royalist exiles. His conjoint aims were to secure support from catholic sources for the restoration of Charles II and to persuade Charles to court this support by promising concessions to his catholic subjects. In the early summer of 1653, probably at the prompting of his francophile Franciscan brother Thomas, he submitted proposals to the French ambassador in London and visited Ireland briefly in furtherance of them, but the venture proved fruitless. He returned to London in 1654, this time from Madrid as an agent from Philip IV to the Spanish ambassador, Cardenas. Late in the same year, in Cologne, he acted as an intermediary between the king and the papal nuncio, to whom he hinted that Charles might be prepared to convert to catholicism, and who declined to convey so improbable a message to Rome. In 1656 Talbot exploited his ready access to the Spanish court to advise Charles that a treaty with Spain would be assured if he were secretly to declare his conversion, but the subsequent treaty was concluded on other terms, without Talbot's assistance. From 1655, when his brothers Richard (qv) and Gilbert had been involved in a plot to kill Oliver Cromwell (qv), Talbot had become increasingly committed to promoting the extravagant schemes of the former Leveller Edward Sexby, which ranged from Spanish invasion to the assassination of Cromwell.

After Richard Talbot was admitted to the circle of James (qv), duke of York, Peter came under suspicion of transferring his allegiance to James. In the summer of 1658 he incurred the king's displeasure by making a mysterious visit to Spain on James's behalf, and even greater ambiguity surrounded a visit to England on the fall of the protectorate in April 1659. It appears that Talbot travelled at the instance of ministers of the Spanish government, who were persuaded that he could help to prevent the republicans from gaining control. However, his failure to inform Charles of his mission prompted suspicions that he was either exploring the possibility of a peace between the commonwealth and Spain or intriguing in the interests of York. This episode triggered a final breach with the Society of Jesus. Though Talbot had not yet been professed, a place had been found for him, teaching moral theology in Antwerp, and he had published a number of works of religious controversy, but his political activity had not met with the approval of his superiors. Almost certainly in response to representations from Charles or his advisers, the general instructed him to leave England and ‘dissevered’ him from the order in June when he did not obey. Talbot managed to recover the king's favour in the autumn when he travelled to Fuenterrabia to assist Charles in his efforts to have his interests accommodated in the Franco–Spanish treaty of the Pyrenees. He had returned to the Netherlands and was pursuing further possibilities of securing military backing in May 1660 when Charles was restored.

In September 1660 Talbot took up residence in London, where his involvement in the politics of court faction continued. The king's chief minister, Clarendon, was implacably hostile to him but he enjoyed the patronage of Ormond (qv) and supported the loyal remonstrance promoted by Peter Walsh (qv), with whom he had worked closely in 1659. Appointed queen's almoner shortly after the royal marriage in May 1662, he was dismissed and barred from court less than six months later at the behest of the king's mistress, Lady Castlemaine. As Richard Talbot became increasingly identified with catholic opposition to Ormond in Ireland, Peter became critical of both Ormond and Walsh: he opposed the adoption of the remonstrance in Ireland and associated himself with Clarendon's opponents in England, particularly Buckingham and Arlington, both of whom he had known well on the Continent. Clarendon's fall in August 1667 and Ormond's dismissal from the lord lieutenancy, announced by Charles in February 1669, prepared the way for Talbot's appointment to the archbishopric of Dublin, which coincided with the appointment of Lord Robartes (qv) in place of Ormond. Talbot was consecrated in Antwerp on 9 May and took up his position in Dublin in the autumn, having spent the intervening months in London arguing for an end to the established policy of favouring those clergy who supported the remonstrance. The expectation of a close working relationship with the new lord lieutenant was disappointed when Robartes resigned within six months of his arrival (September 1669) and was replaced by Lord Berkeley (qv). Berkeley, who had known and distrusted Talbot in exile, treated him with the wariness required by his influential connections and dealt so far as possible with Archbishop Plunkett instead. When a general synod of bishops convened in Dublin on 17 June 1670, Talbot pursued his advantage over Walsh and the remonstrants by proposing the adoption of an alternative declaration of temporal allegiance, closely resembling the address that had been rejected by Ormond in 1666; this initiative was accepted by the meeting and formally welcomed by Berkeley (who had approved the declaration in advance at the prompting of Richard Talbot). During the synod Peter Talbot openly challenged the authority of Plunkett, partly by denying the historic primacy of the see of Armagh but also by claiming a royal mandate to oversee the conduct of the Irish clergy. The practical difficulty was resolved by having the decisions issued in the name of the bishop of Ossory, as secretary of the meeting, rather than that of the primate. The jurisdictional dispute was considered by the congregation of Propaganda Fide on 2 August 1672, when judgement was reserved and the protagonists were bound to silence. Later in the year, Bishop John O'Molony (qv) of Killaloe brokered an uneasy reconciliation between the rivals.

For some years, Talbot exercised his pastoral charge openly, holding provincial synods in 1670 and 1671, conducting a visitation in the latter year, and convening a number of meetings of clergy after Berkeley's replacement in August 1672 by the earl of Essex (qv). In February 1671 he presided at a meeting of nobles convened to arrange financial support for Richard Talbot's representation of catholic interests in London and took the opportunity to propose that the clergy should be required to contribute. His struggle with the remonstrants continued: he was charged with exercising foreign jurisdiction by a number of Franciscans in January 1671 and successfully defended before the council by Sir Nicholas Plunkett (qv). In the late summer of 1672 he excommunicated the Dominican prior of Kilcock, John Byrne, placed the parish under interdict, and prevailed on his nephew, a justice of the peace, to have Byrne committed to jail. On 26 March 1673 the English commons, as part of its response to Charles's declaration of indulgence, demanded that Talbot should be banished ‘for his notorious disloyalty and disobedience and contempt of the laws’ and in the following month, with the encouragement of the administration, Fr Byrne charged him with exercising a foreign jurisdiction and with raising money contrary to law. A committee appointed by Essex took evidence of Talbot's conduct in May 1673. The charges were found to have been proven and his claim to have authority from England ‘for punishing and correcting the popish clergy’ was judged untrue on the testimony of Oliver Plunkett, who had been so assured by Talbot's successor as queen's almoner, Lord Philip Howard. Talbot had applied for and received a pass to travel to France in April; he left Ireland in June, secured letters of recommendation to Louis XIV from both Charles and the duke of York, and arrived in France by September.

Supported by a royal pension of £200, he wrote a number of works of religious controversy, published his statement of the case for Dublin's right to the primacy, and addressed a pastoral letter to his diocese in May 1674. By March 1676 he had moved to England, where he lived in declining health as a guest of Sir James Pool in Cheshire for two years before receiving permission from Ormond (again lord lieutenant) to return to Ireland in May 1678 on condition that he did not interfere in temporal matters. He lived privately in his brother Richard's house at Luttrellstown till 11 October, when he was arrested on foot of an accusation that he was implicated in the ‘popish plot’, with particular responsibility for the murder of the duke of Ormond. The charge was without foundation but there was an irony, not lost on Ormond, in the fact that Peter had been suspected of complicity in a threat to take Ormond's life for which Richard had been imprisoned in 1664. Peter remained in prison in Dublin without trial till his death (25 October × 22 November 1680), some weeks after he had received sacramental absolution from his erstwhile rival and fellow prisoner, Oliver Plunkett.

Sources
Bodl., Carte MS 38; Peter Walsh, The history and vindication of the loyal formulary or Irish remonstrance (1674); T. Carte, The life of James, duke of Ormond (1735–6); id., A collection of original letters and papers (1739); L. F. Renehan, Collections on Irish church history, i: Irish archbishops (1861); Calendar of the Clarendon state papers preserved in the Bodleian Library, ii–v (1869–1970); P. F. Moran (ed.), Spicilegium Ossoriense (1874); HMC, Rep. 10, app. 5, Jesuit archives (1885); P. F Moran, Memoir of the Ven. Oliver Plunkett (1895); CSPD, 1672–3, 1678; HMC, Ormonde MSS, ii; new ser., v (1908); Eva Scott, The travels of the king (1907); P. W. Sergeant, Little Jennings and Fighting Dick Talbot (1913); William P. Burke, The Irish priests in the penal times (1914); Benignus Millett, The Irish Franciscans, 1651–1665 (1964); id., Survival and reorganization, 1650–95 (1968); C. Petrie, The great Tyrconnell (1972); John Hanly (ed.), The letters of Saint Oliver Plunkett (1979)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :

DOB Carton, Kildare; Ent 1635 Portugal; RIP 1680 Newgate prison - LEFT 29/06/1659 “justis de causis”, but wished to return

Son of William 1st Baron of Carton and Alison née Netterville. Brother of John SJ. Brother of Richard, first Duke of Tyrconnell by James II and Viceroy of Ireland. Brother Sir Robert 2nd Baron of Carton. (HIB CATS and Dr Peter Talbot’s “Friar Disciplined”) Cousins of th Netterville’s SJ.

He rendered good service to Charles II while exiled, and a letter from the King to him is given in Thurloe’s State Papers Vol i p 662. He is also alluded to in another paper in the same volume, p 752.
On the death of Thomas Fleming Archbishop of Dublin, Pope Clement IX apointed Peter as Archbishop on 02/05/1669.

1638 Came to Irish Mission and was a good Preacher, Confessor and Professor of Humanities.

1658 On 30/041658 he arrived at the Professed House Antwerp from Ireland (BELG CAT)

1680 He died at Newgate prison Dublin for the faith. He wished to reenter the Society from which he had been dismissed “justis de causis”. “Father Peter Talbot in England, though he did not belong to the English Province, was dismissed by order of Father General 29/06/1659”. (CAT Tertius of ANG 1659-1660. (cf Hogan’s List)

Dr Talbot in his “Friar Disciplined” says to the famous Peter Walsh “Mr Walsh, Father John Talbot, of whom you said when he died (as if it were a rarity of kind of miracle) ‘There lies a honest Jesuit’ assured me, that, after his brother Sir Robert Talbot Had...”
Dr Talbot in his “Haeresis Blackloiana” p 250 says that he himself had studied in Rome with such gifted Jesuits (orbis miracula) as Tirrell, Maurus, Telin (an Irishman - Teeling?), and the younger Palavicino, and was appointed to teach Philosophy at Évora, which has given so many outstanding Theologians to England and Ireland, and amongst others, Father John Talbot, my brother, a distinguished defender of the Roman Faith”
In his treatise on “Religion adn Government” p 557, Dr Talbot says he saw the Martyr, Father Mastrilli, in Lisbon on his way to India, and heard him tell his story of his cure by St Xaverius.

(For his literary works see de Backer “Biblioth. des Écrivains SJ”, and for a fuller account see Oliver, Stonyhurst MSS)

Dr Talbot’s Letter to Peter Walsh in his “Friar Disciplined”
“As to Friar Walsh, his no less ridiculous than malicious observations and comments upon my devotion and respect to the Most reverend Father Oliva and the whole Society - I must own to the whole world I should be as ill as a man and as a great liar as Walsh himself (and that is the worst that can be said of any man), if I did not esteem very much and speak well of the virtues and learning of the Society. Few can speak with ore knowledge and none with less impartiality. I have lived in their most famous Colleges, and taught in some. I never was in any College or community of theirs where there was not one or more of known eminent sanctity, many of extraordinary virtue, and none that I knew vicious. I always found their Superiors charitable and sincere, their Procurators devout, their Professors humble though learned, their young Masters of Humanity and Students of Philosophy and Divinity very chaste, and if any gave the least suspicion of being otherwise, he was presently dismissed, It is my greatest admiration how so great a body, so generally employed and trusted by the greatest princes, so conversant in the world (according to their holy Institute) can savour so llittle of it and live so innocently as they do, and even forsake the best part of it, Europe their many conveniences and relations (who are illustrious) and banish themselves to Asia, Africa and America, upon no other account of saving souls. In their schools they teach not those infamous doctrines which that foul mouthed FW asperseth their authors with and says I do practice, but are very reserved in delivering any larger opinion, even of the most famous writers, for fear men should abuse an misapply their authority. This is the substance of what I have said and must say if I will speak truth of an Order, wherein I have lived many years in great content, and truly so innocently (through God’s grace and their example) that the greatest sin I can charge mnyself with during my abode among them, is the resolution I took of leaving them, though (perhaps erroneously) I framed then a judgement that the circumstances di excuse it from being mortal”... (Hogan’s note)

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
TALBOT, PETER, son of Sir William Talbot, and Brother of the Richard Talbot, who was created Duke of Tyrconnell by King James the Second, and Viceroy of Ireland. Peter was born in the County of Dublin, in 1620. At the age of 15 he enrolled himself in Portugal, amongst the children of St. Ignatius. After his promotion to the Priesthood, he was employed to teach Moral Theology at Antwerp. He had reached London in the spring of 1651, and was preparing to pass over to Ireland on some secret service and commission of Jean IV King of Portugal, and I find him described in a letter of the 29th of April that year as sapientia, pietate et zelo tanto oneri parem. His letter from Cologne, written on the 17th of November, 1654, shews how fully he possessed the confidence of his legitimate Sovereign Charles the Second, then a resident in that City. That his Majesty was then disposed to favour his Catholic subjects, whom he had found to be most faithful to his person and most zealously attached to Monarchial Government, is certain nay, that he was favourably disposed towards their religion is not improbable; but I see no cause for crediting the assertion of the learned author of the Hibcrnia Dominicana, p.711, that the King was reconciled to the Catholic Church by F. Peter Talbot, at Cologne, in the year 1656. There is too much reason to believe, that the King’s was but a death bed conversion.

About the period of the Restoration of his Sovereign, whose interests he had long and most diligently served, and promoted F. Talbot obtained “justis de causis” a dispensation from his vows; but his affection for the Society of Jesus continued unabated. On the death of Dr. Thomas Fleming, Archbishop of Dublin, Pope Clement IX named Dr. Talbot, on the 2nd of May, 1669, to fill that vacant see. His zeal for the advancement of Religion, and for his Country’s welfare (for he was a true patriot), procured him many enemies in those days of intolerance and bigotry. With his pen he was indefatigable, as the list of his works, which he himself supplied for insertion in Southwell’s Bibliotheca Scriptorum Societatis Jesu (p.702) abundantly proves. In consequence of K. Charles IInd’s Proclamation for the banishment of all Bishops and Religious from Ireland, his Grace repaired to the continent; and I find by his original letter, dated the 29th of December, 1673, from Paris, that his Sovereign, as well as James Duke of York, had recommended him to the most Christian King, and even in letters written with their own hands, to provide him with a Benefice becoming his station, and that he had then actually delivered them. How long he remained abroad I cannot determine; but I read in a Journal, formerly kept at Watten, near St. Omer, the following memorandum : “AD 1676, Feb. 24. My Lord Primate of Ireland, Lord Talbot came here from St. Omer, with F. Retor and F. Ireland”. Soon after his return to Ireland, whilst labouring under great bodily infirmity, he was seized in his brother s house at Carr Town, County Kildare, removed in a chair, and committed a close prisoner, as an accomplice in Oates Plot !!! Harris, (p.197, Book I. Writers of Ireland) with all his prejudices, admits that “nothing appeared against him from his examinations, nor from those of others”. Still the wicked policy of the Sovereign allowed this faithful subject* and old friend to linger for two years in confinement within the walls of Newgate, Dublin, where he died in 1680. See the honorable testimony, p. 131, of the Hibernia Dominicana, to this most injured character. Dr. Patrick Russell was elected his successor in the Archbishoprick on the 2nd of August, 1683.
Whilst a Father of the Society of Jesus, he published :

1. “A Treatise of the nature of Catholic Faith and Heresie, with Reflection upon the Nullitie of the English Protestant Church and Clergy” Svo Rouen, 1657. pp. 89.
2. “The Polititians Catechisme for his Instruction in Divine Faith and Morale Honesty”. Svo. Antwerp, 1658, pp.193. Dodd, p. 284, vol. iii. Church History might have improved his article, had he paid more attention to the spirit of F. Southwell’s Narrative, which lay open before him.

• This Luminary of the O.S.D. Dr. Thomas Burke was born in Dublin, in 1709, and succeeded Dr. James Dunne in the See of Ossory, in 1759. He was consecrated at Drogheda by the Primate Anthony Blake, on Low Sunday, the 22nd. of April, that year, and died at his house in Maudlin Street, Kilkenny, on Wednesday, the 25th of September, 1776. This compilation 4to. pp. 797, was actually printed at Kilkenny, from the press of James Stokes (although the title page sets out that it issued from the Metternick Print-office at Cologne) in 1762. Ten years later, a Supplement was printed at Kilkenny, I think by Edmund Finn, which increases the whole work to 949 pages. The Historical Part is valuable Indeed; but the political tendency of the work excited great uneasiness and alarm in the Bishops and Clergy of Ireland. Seven of the Prelates met at Thurles, and signed a declaration on the 28th day of July, 1775, expressive of their disapproval of the Publication as tending to weaken and subvert the fidelity and allegiance due to their gracious Sovereign George III. and to disturb the Public peace and tranquillity, and to give a handle to their opponents to impute principles that they utterly reject, and which are unfounded in the Doctrines of the Catholic Church. See the Anthologia Hibernica for February, 1793, p. 96

• The honour of the reconciliation is due to the Benedictines.That holy Missionary, Benedict Gibbon, (born at Westcliffe, in Kent; professed at Lambspring, on the 21st of March, 1672; deceased 1st of January, 1723), whilst dining with F. Mansuet, O.S.F., Confessor to James, Duke of York, desired him to go to his Royal Highness and advise him to propose to the King, then near his end, whether he did not desire to die in the Communion of the Catholic Church. The Duke did so; and the consequence was, that F. John Huddleston concluded this reconciliation. The seeds of this Conversion were probably sown at Mosely. During the King’s concealment there, he had much interesting conversation with F. Hudleston the Chaplain.

• To the Editor of the Catholic Miscellany for 1826, the public is indebted for reprinting the admirable Pastoral Letter of this loyl Archbishop of Dublin, dated Paris, May 2nd, 1674. See pp 66. 72.

Francis Finegan SJ Biographical Dictionary 1598-1773

He was the yonger brother of Father John Talbot SJ, and was born June 29, 1618, and entered the Society at Lisbon, c May 1635. Before his admission to the Novitiate he had already begun his Philosophical studies.

After his Noviceship he resumed his Philosophy course at Coimbra, and according to the Portuguese triennian Catalogus of 1642, was reading Theology, but that source does not say where. In 1645 he was teaching Latin in Lisbon and was not yet a Priest, and it is possible that he interrupted his Theological studies to make his Regency. In any event, he was not ordained Priest until April 1648. The following year he was sent to the Roman Province to make his tertianship at Florence. Thereafter he identified himself with the cause of Charles II.

He was in Ireland in 1652, and for some time the following year. Afterward, his name appears in only one Catalogue, that of Flanders in 1655, when he was a Military Chaplain. The contemporary correspondence shows that his journeyings and negotiations for the Royalist cause earned him the disapproval of the General. He was finally dismissed from the Society on June 29, 1659.

His departure from the Society, however, was friendly, and ever after, his relations with his former colleagues in Ireland were most amicable. he eventually became Archbishop of Dublin, 1669, and died a prisoner for the Faith on November 15, 1680, at Dublin Castle.

The cause for his beatification is before the Holy See.

https://en.wikipedia.org/wiki/Peter_Talbot_(bishop)

Portrait of Peter Talbot, c. 1660, located in Malahide Castle
Church Catholic Church
Archdiocese Archdiocese of Dublin
Appointed 1669
Orders
Ordination c. 1647
Consecration 9 May 1669
Personal details
Born 1618/1620
Malahide, County Dublin, Ireland
Died 15 November 1680
Dublin Castle, Dublin, Ireland
Peter Talbot (1618/1620 – 15 November 1680) was the Roman Catholic Archbishop of Dublin from 1669 to his death in prison. He was a victim of the Popish Plot.

Early life
Talbot was born at Malahide in 1618[1][2] or 1620[3][4][5] to Sir William Talbot and his wife Alison (née Netterville).[2][3][5] In May 1635, he entered the Society of Jesus in Portugal.[3][2][5] He was ordained a priest at Rome on either 6 April 1647[2] or 6 June 1648.[1]

According to archbishop Oliver Plunkett, Talbot proved ‘so troublesome’ that he was made to carry out the tertian stage of his probation in Florence.[2]

Talbot held the chair of theology at the College of Antwerp.[3][4][5] In the meantime during the Commonwealth period, Charles II and the royal family were compelled to seek refuge in Europe. Throughout the period of the king's exile, Talbot's brothers were attached to the royal court. The eldest brother, Sir Robert Talbot, 2nd Baronet, had held a high commission under James Butler, 1st Duke of Ormond in the army in Ireland and was reckoned among the king's most confidential advisers. A younger brother, Richard Talbot, later 1st Earl of Tyrconnell, was also devoted to the cause of the exiled monarch and stood high in royal favour.[4]

Appointments
Peter Talbot himself was constantly in attendance on Charles II and his court. On account of his knowledge of the continental languages, he was repeatedly dispatched to private embassies in Lisbon, Madrid, and Paris. On the return of the king to London, Talbot received an appointment as Queen's Almoner, but the Clarendon and Ormond faction, which was then predominant, feared his influence with the king. He was accused of conspiring with four Jesuits to assassinate the Duke of Ormond, and he was forced to seek safety by resigning his position at Court and retiring to continent Europe. The king allowed him a pension of three hundred pounds a year. Before his return to England, Talbot had, with the approval of the General of the Jesuits, severed his connection with the Society.[4]

He was appointed Archbishop of Dublin in 1669. Sources differ on the exact date - 11 January,[4] 8 March[1] or 2 May.[3] Talbot was consecrated in Antwerp on 9 May 1669,[2][5] assisted by the Bishops of Ghent and Ferns.[4][5]

Catholic persecution
During this period, the English treatment of Catholics in Ireland was more lenient than usual, owing to the known sympathies of the King (who entered the Catholic Church on his deathbed). In August 1670, Talbot held his first Diocesan Synod in Dublin. It was opened with High Mass, which for forty years many of the faithful had not witnessed. In the same year, an assembly of the archbishops and bishops and representatives of the clergy was held in Dublin. At this assembly, the question of precedence and of the primatial authority gave rise to considerable discussion and led to an embittered controversy between the Archbishop of Dublin and Oliver Plunkett, Archbishop of Armagh.[4] The subject had been one of great controversy in the Middle Ages, but had been in abeyance for some time.[citation needed] Both prelates considered that they were asserting the rights of their respective sees, and each published a treatise on the subject. Another meeting of the Catholic gentry was convened by Talbot, at which it was resolved to send to the Court at London a representative who would seek redress for some of the grievances to which the Catholics of Ireland were subjected. This alarmed the Protestants in Ireland, who feared that the balance of power might shift to the Catholic majority. They protested to King Charles, and in 1673 some of the repressive measures against Irish Catholics were reinstated, and Talbot was compelled to seek safety in exile.[4]

Exile, arrest and death
During his banishment, he resided generally in Paris. In 1675, Talbot, in poor health, obtained permission to return to England, and for two years he resided with a family friend at Poole Hall in Cheshire. Towards the end of 1677, he petitioned the Crown for leave "to come to Ireland to die in his own country", and through the influence of James, Duke of York his request was granted.[4]

Shortly after that, the Popish Plot was hatched by Titus Oates, and information was forwarded to James Butler, 1st Duke of Ormond as Lord Lieutenant of Ireland, to the effect that a rebellion was being planned in Ireland, that Peter Talbot was one of the accomplices, and that assassins had been hired to murder the Duke himself. Ormond was in private deeply sceptical of the Popish Plot's existence, remarking that Talbot was too ill to carry it out.[4] Of the alleged assassins, Ormond stated that they were such "silly drunken vagabonds" that "no schoolboy would trust them to rob an orchard"; but he thought it politically unwise to show his doubts publicly. Though he was sympathetic to Oliver Plunkett, who was also arrested in connection with the alleged Plot and was later to die on the scaffold, he had always been hostile to Talbot.[6]

On 8 October 1678, Ormond signed a warrant for Talbot's arrest.[6][4] He was arrested at Cartown near Maynooth at the house of his brother, Colonel Richard Talbot, and was then moved to Dublin Castle.[4]

For two years Talbot remained in prison without trial, where he fell ill.[4][2] Despite their long friendship, Charles II, fearful of the political repercussions, made no effort to save him.[6] Talbot was held in an adjoining cell to Oliver Plunkett. The two archbishops reconciled as fellow prisoners, setting aside their disagreements as expressed in their treatises.[4]

From his prison cell, Talbot had written on 12 April 1679, petitioning that a priest be allowed to visit him, as he was bedridden for months and was now in imminent danger of death. The petition was refused, but Plunkett, on hearing of Talbot's dying condition, forced his way through the warders and administered to the dying prelate the last consolations of the sacraments.[4][2] Talbot died in prison on 15 November 1680.[6][1][2][4]

Legacy
Talbot is said to have been interred in the churchyard of St. Audoen's Church, close by the tomb of Rowland FitzEustace, 1st Baron Portlester.[4]

(1) Cheney, David M. "Archbishop Peter Talbot". www.catholic-hierarchy.org. Retrieved 1 January 2024.

(2) Clarke, Aidan. "Talbot, Peter". Dictionary of Irish Biography.

(3) Oliver, George (1838). Collections towards illustrating the biography of the Scotch, English, and Irish members, of the Society of Jesus. C. Dolman. ISBN 978-1333240035.

(4) Moran, Francis (1912). "Peter Talbot" . Catholic Encyclopedia. Vol. 14.

(5) Bagwell, Richard (1898). "Talbot, Peter" . Dictionary of National Biography. Vol. 55. pp. 327–329.

(6) Kenyon, J.P. (2000). The Popish Plot. Phoenix Press Reissue. p. 225.

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
TALBOT, PETER, Father (Irish), born at Carton, in Kildare, 1620; entered the Society in Portugal, 1635. (Hogan's list.) He was son of Sir William Talbot, and brother of Richard Talbot, who was created first Duke of Tyrconnell by King James II.
This Father rendered good service to Charles II, when an exile, and a letter from the King to him is given in Thurloe's State Papers, vol. i. p. 662. He is also alluded to in another paper in p. 752 of the same vol. Upon the death of Dr. Thomas Fleming, Archbishop of Dublin, Pope Clement IX, appointed Father Peter Talbot to fill the vacant Archbishopric on May 2, 1669. For his literary works see Father Southwell's Bibl. Scriptorum .7., and Father de Backer's Biblioth. des Ecrivains 5.7., and for a fuller account see Oliver, from Stonyhurst MSS. On April 30, 1658, he arrived from Ireland at the Professed House, Antwerp. (Belgian Catalogue.) He died in Newgate Prison, Dublin, for the Catholic faith, in 1680. He wished to re-enter the Society, from which he had been dismissed, justis de causis. (Hogan's list) " Father Peter Talbot in England, although he did not belong to the English Province, was dismissed by order of the Rev. Father General, June 29, 1659."-Catalogus Tertius of the English Province for 1659-60. See Hogan's Irish list for further particulars. (1)

Talbot, John, born in 1611, in county Killare, probably at Carton, the seat of his father, Sir W. Talbot, Bart. ; entered the Socięty in 1632; came to the Irish Mission in 1638; was a good preacher, Confessarius and Professor of Humanities; was brother of Sir Robert Talbot, Bart., Richard, Duke of Tyrconnell, Viceroy of Ireland, and Peter, Archbishop of Dublin. (Irish Catalogues S.J. Dr. Talbot's Friar Disciplined,) He dieel between 1666 and 1674 ; since Dr. Talbot, in his Friar Disciplined, published in 1674, says to the famous Peter Walsh : “Jr. Walsh, Father John Talbot, of whom you said when he died (as if it yere & rarity or kind of miracle). There lies a honest Jesuit,' assuredi me, that, after his brother, Sir Robert Talbot, hari," etc. Again, Dr. Talbot, in his Horosis Blackloiana, says he himself had studied in Konie with such gifted Jesuits (orbis miracula) as Tirrell, Maurus, Telin (an Irishman), and the younger Palavicino, and was appointed to reach philosophy at the University of Evora, which has given so many orthodox theologians to England and Ireland, and amongst others Father John Talbot, my brother, a distinguished defender of the Roman Faith." (Hurusis Blacklinna, P. 250.) In his Treatise on Religion and Goernment, p. 557, Dr. Talbot says he saw the martyr, Father Mastrilli, in Lislxon, on his way to India, and heard him tell the story of his cure by St. Xavcrius. All these Talbots were cousins of the Fathers Netterville, S.).

The Gilbert Talbot of the Society, who cannot be identified in the English Catalogues, was perhaps a brother of Peter's, who had been a Colonel in the Irish army in the “Forty-one Wars" (1641), and, says Clarendon, was looked upon as a man of courage, having fought a dud or trvo with stond men. I think there were three John Talbots S.J., as follows: (1) John Tallxot, born 1609; entered 1626, in Portugal. (2) John Talbot, born in Kildare, 1611; entered 1632; came to mission in 1638. (3) John Talbot, born 1619; entererl circ. 1637; one of them was a brother of Peter's, the two others were probably an uncle and a cousin of his.

Dr. Talbot's Laler to Peter Walsh in the " Friar Disciplined,"
As to Friar Walsh, his no less ridiculous than malicious observations and comments upon my devotion and respect to the most Reverend Father Oliva and the whole Society--I must own to the whole world I should be as ill a man and as great a liar as Walsh himself (and that is the worst that can le said of any man), if I did not cstcem very much and speak Hell of the virtue and learning of the society. Fow can speak with more knowledge, and none with less impartiality. I have been in most of their Provinces of Europe. I have lived in their most famous Colleges, and taught in some. I never was in any College or community of theirs where there was not ne or more of known eminent sanctity, inany of extraordinary virtue, wul none that I know vicious. I always found their Superiors charitable and sincere, their l'rocurators (levout, their l'rofessors humble though learnul, their young Masters of Ifumarity and Students of Philosophy and Divinity very chasic, and if any pare the least suspicion of being utlicrwise, he was presently dismissed. It is ny greatest aclınira tion how so great a lody, so generally employed and trusted by the greatest princes, so einversant in the world (according to their holy Institute). can savour so little of it and live so innocently as they do: and cten forsake the best part of it, kurope, their many conveniences and relations (who are illustrious), and lanish themselves to Asia, Africa, and America, tupun no other account but that of Sving souls. In their schools they tanch not those infanious (loctrines which that foul-momhed F. . asperseth their authors with, and says I do practise, frut are very reserved in delivering any larger opinion even of the most famous writers, for fear men should alsuse and misapply their authority. This is the substance of what I always said and must say if I will speak truth of an Order wherein I have lived many years in great content, and truly so innocently (through God's grace and their example!, that the greatest sin I can charge myself with during my alade among them, is the resolution I took of leaving them, thouyl (perhaps erroneously) I framed then a judgment that the circumstances did excuse it from being inorlal," etc. (This note is furnished by I'r. Hogan.)

Born: 29 November 1624, Cashel, County Tipperary
Entered: 08 November 1641, Villagarcía, Galicia, Spain (CAST)
Ordained: 1648/9
Final Vows: 08 September 1658
Died: 07 April 1682, Dublin, County Dublin

Left Society of Jesus: 17 May 1674

Nephew of James Sall - RIP 1646; cousin of Andrew Fitzbennet Sall, RIP - 1686; Uncle of Stephen Sall - RIP 1722

Francis Finegan SJ Biographical Dictionary 1598-1773

Andrew Sall

According to most historians, Andrew Sall was the “Provincial” of the Jesuits who became a Protestant! here happened to be two comntemporary Irish Jesuit cousins. Society correspondence distinguishes between the two : Andrewas Sall Benedicti and Andreas Sall Joannis. Thes names, are, since Father Hogan’s time, rendered : Andrew Fitzbennet Sall and Andrew Fitzjohn Sall. The form FutzBennet has contemporary warrant outside the Society. I have not yet met with the form FitzJohn in contemporary documents.

The reader wikll be able to distinguish between the two and make up his mind that the Superior of the Mission did not apostasise.

-oOo-

Andrew Fitzjohn Sall

he was born in Cashel November 29, 1624, and he studied Philosophy for two years before he entered the Society at Villagarcía on November 8, 1640.

After his Noviceship he completed his Philosophy (the sources do not state where) and taught Humaniteis for two years at the Jesuit College of Compostella, he entered on his Theological studies in 1645 at the College of St AMbrose, Valladolid, and was ordained Priest there 1648/1649. Whether he made his tertianship at the end of his studies is uncertain.

By October 9, 1650, he was already Rector of the Irish College, Salamanca, and remained in office there until at least May 25, 1652. While at Salamanca he lectured in Controversial Theollgy. His next assignmant after Salamanca was that of Operarius at Oviedo (1655) and Pamplona (1658), where he was teaching Philosophy. Two years later he was teaching Philosophy or Theology at the College of Palencia, and was still, for all we know, at Palencia when he was recalled to the Irish Mission in 1664. He exercised his ministry in his native Cashel. Before he returned from Spain he had been admitted to the ranks of the solemnly professed of the Society on September 8, 1658.

In Cashel he proved himself an able Preacher, and is described in the Catalogues of 1666 as In confiutandis Jansenistis et heterodoxis potens. The General, however, in a letter of October 12, 1669 to the Superior of the Mission, Father Francis White, comunicated his apprehensiosn with regard to Fitzjohn Sall; “Keep Andrew Sall junior to his duty, and make him follow the example of Father Sall senior”.

It is a matter of general knowledge that Sall apostasised in the Church of St John, Cashel, on May 17, 1674. The following Jul 5, he preached before the Lord Lieutenant and Council a sermon in Christ Church, Dublin, giving his reasons for entering the established Protestant Church in Ireland.

His later history is of no concern to the Society, it has been dealt with in varius articles and pamphlets. It is enough to state here that the General issued directives that while members of the Irish Mission might answeer Sall’s doctrinal errors, no word should be used against him, likely to confirm him in his obduracy. The General hoped against hope that Sall would return to the Church.

He died unexpectedly in Dublin, April 7, 1862, and was buried at St Patrick’s Cathedral. Of his unhappy end, news was communicated by Archbishop John Brennan to Propaganda on May 1, 1682:-

Ne mese prossimo passato mori in Dublino Andrea Sll gesuita della diocesi Casselense, apostata dela fede. Si dice che volesse l’assistenza d’un sacerdote alla morte, ma non gli riusci, morendo subitamente.

(The article on Sall in the DNB (by R Bagwell) is quite untrustworthy so far as concerns Sall’s career in the Society. Foley, surprisingly, translates Andrew Fitzbennet Sall from Liège to Spain to make him Rector at Salamanca. he doesn’t make him leave the Church, however. It is to Hogan’s credit, in spite of the fact that he worked very mucg at second-hand and leaned heavily on Foley, that he keeps distinct the careers of the two Andrews.)

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
F. Andrew Sall - This unfortunate man was born at Cashell, in 1612, and at the age of 23 joined the Society in the English Province. In 1642 he was studying the fourth year of Theology at Liege College. Re turning to Ireland, he so conducted himself as to he reported to the General of the Order, by Pere Verdier, who had met him in the course of his Visitation at Cashell, as “valde bonus et candidi animi”. When the Parliamentary supplanted the Royal Authority in Ireland, and many of the Regular and Secular Clergy fled from their savage persecutors, F. Sall remained behind, and did good service to Religion, chiefly at Waterford. But, at length, he was hunted out by the Priest Catchers From his own letter I learn, that after saying Mass, he was apprehended on the 22nd of January 1658, in the house of a respectable widow in Watetford. After thirteen months imprisonment, he was discharged from jail at the intercession of the Portuguese Ambassador; but condemned to perpetual exile. He reached Nantz in June, 1659 and was certainly there with F Thomas Quin on the 24th of February, 1660. Subsequently he went to Spain; and on his return to Ireland in 1663 was appointed Superior to his Brethren. This promotion, I fear, turned his head. A letter of F. Nicholas Netterville, a Jesuit of superior merit, to Fr. J. P. Oliva, dated Amiens, the 8th of February, 1667, satisfies me that F. Sall was then an altered man. No one becomes wicked on a sudden; and F Sall must have resisted many graces and warnings, before he publicly abjured the Catholic Faith in his native City, on the 17th of May, 1674. F. Stephen Rice, the Superior in Ireland, after stating to the said General the joy afforded to the Irish Mission by the erection of the new Seminary at Poitiers, observes, that their joy was clouded by the fall of this Brother, the first instance of apostacy of an Irish Jesuit. He adds that F. Sall had grown weary of the vows of poverty - had studied self-ease - had been addicted to vain glory, and much too fond of popular applause. Heresy showered on the miserable old man a profusion of titles and Church Preferments, of all which death deprived him, on the 6th of April, 1682. “Si Sal infatuatuin fuerit, &c.” If the salt have lost its savour, it is good for nothing, but to be cast out, and trodden under the foot of men. Yet in Peter Walsh he found an Advocate, if not an Admirer.

We may remark, that Harris’ account of this poor Renegade may, in many respects, be refuted by original documents, now extant.
A letter to me (Oliver) from the learned William Talbot Esq, dated Rool=klands, Wexford, 12 April, 1824, says “The Renegade Sall, in his last moments, called for a Cath clergyman, but none were allowed to see him”.

https://www.dib.ie/biography/sall-andrew-fitzjohn-a7901

DICTIONARY OF IRISH BIOGRAPHY

Sall, Andrew Fitzjohn

Contributed by
McCaughey, Terence

Sall, Andrew Fitzjohn (1624–82), scholar and sometime Jesuit, was born into an Old English family in the city of Cashel, Co. Tipperary; nothing is known of his parents. More than five Jesuits bore the name Sall (Sál, Sale). With such a background it is not surprising to find the young Andrew Fitzjohn Sall setting off in 1638 to study in Spain. He was to be there for seventeen years. His period on the staff of the college at Numacia and Villagarcia was probably routine. But not so his appointment to Pamplona, where he became advisor to El Conde de San Stephano and made his first acquaintance with Bishop Nicholas French (qv). He became rector of the Irish College in 1652 and was professor of controversial theology. An intention to change the direction of his career is suggested by the fact that he was serving as a pastoral substitute in Oviedo in 1655. Three years later, however, he was back in Pamplona teaching.

He returned to Ireland not later than 1665, and is not to be confused with his older cousin, and namesake, the superior of the order. As late as 12 October 1669 the general of the order in a letter says: ‘Keep Andrew Sall junior to his duty and make him follow the example of Fr Sall senior’, i.e. his cousin. The Ireland to which he returned was riven with the controversy associated with the loyal remonstrance of the Franciscan Peter Walsh (qv) and others, into which he readily entered. Association with the protestant archbishop Thomas Price (qv) aroused in him many misgivings about aspects of Roman catholic doctrine and practice. Later he acknowledged that he entertained the thought of separation from the Roman catholic church but resolved to spend the remnant of his days ‘retired and unknown to prepare better for the long day of eternity’ (Sall, True catholic and apostolic faith, preface). Later he prepared a paper, not for publication, which ‘dropped from me and fell into the hands of some’ (ibid.) who concluded that he had already become a protestant minister. The exchange of letters that took place between Fr Sall and Fr Stephen Rice in Dundalk is a sad one, Fr Rice offering to make amends for any offence so that ‘union at least of Christianity if not of religion may be entire among us’ (ibid.). For a variety of reasons the breach was not healed.

Sometime in the summer of 1674 Andrew Sall took up residence in TCD. Here he prepared and successfully defended his DD thesis. Here too he came under the protection of Dr John Fell (1625–86), who facilitated the work of scripture translation into various languages then being undertaken in Oxford. In July 1675 Sall took refuge in Oxford, where he remained till 1680. He saw no less than three books of a theological and polemical nature through the press during this period, but it can be no accident that on his return to Ireland he was drawn into translation work.

Sall's return to Ireland was prompted by a desire to assist Robert Boyle (qv) and his sister in their various translation activities. But one last activity he had to leave unfinished was the publication of the translation of the Old Testament by Murtagh King (qv) (Muircheartach Ó Cionga) and Séamas de Nógla (James Nangle), which had been made under the aegis of William Bedell (qv) in the 1630s. The translation had been rescued and preserved by Denis Sheridan (qv) (Donnchadh Ó Sioradáin), a protégé of Bedell, by whom it was given to Henry Jones (qv), bishop of Meath. Sall had already seen the text at Jones's house, and he expressed the view that ‘the Irish version of the Old Testament should be revised’. On the question of register, for instance, he had this to say: ‘This much in general I shall insinuate, that if I were fit to be a translator, of two ends men may aim at in such a work, the one of getting the credit of skill in the primitive ancient Irish, the other of benefiting common readers by expressions now in use, I would choose the latter . . .’ When he first came to examine the manuscript, Sall discovered it to be ‘a confused heap’, had it rebound, and hoped ‘to make up a complete Old Testament with the help of God and Mr Higgin’, i.e. Pól Ó hUigínn (qv), the Irish lecturer at Trinity College. He goes on to speak of what a labour it ‘will be to draw up a clear copy of the whole’.

Sall worked at the text of Bedell's Old Testament during the early months of 1682, and by 7 February he reported that eight chapters of Genesis had been written out from the manuscript ‘in very fair letter as clear as any print’. The scribe Mr Mullan, a bachelor of physic, had agreed to the rate of eleven pence a sheet, with the acquiescence of Dr Narcissus Marsh (qv), provost of Trinity College, and Ó hUigínn. Mullan supplied the first transcriptions under Sall's supervision. He also stayed at Sall's house, and Dr Sall says of himself that he would lay aside other duties so as to attend to this work. Actually he had just over two months left; he never returned to his other work, nor did he finish this work either. But for the time that was left he threw himself into it, both the work on the text and the administration of a subscription list.

In the course of all this Andrew Sall discovered – rather to his surprise at first, it would seem – that the project of making the scriptures available in Irish, and the scheme of proselytisation of which it was an essential instrument, were actually opposed by some within the protestant camp, while others remained at least ambivalent. ‘One of them had the gallantry to tell me in my face, and at my own table, that while I went about to gain the Irish (to God, I mean), I should lose the English.’

From November 1680 till his death (5 April 1682) he lived in Oxmanstown on the north bank of the River Liffey in Young's Castle (Michael Hunter and Edward B. Davis (ed.), The works of Robert Boyle (14 vols, 1999–2000), v, 608).

More information on this entry is available at the National Database of Irish-language biographies (Ainm.ie).

Sources
The doleful fall of Andrew Sall, a Jesuit of the fourth vow, from the Roman Catholick apostolic faith, lamented by his constant friend, Nicholas French (Douai, 1674); The unerring and unerrable church; or, An answer to a sermon preached by Mr Andrew Sall, formerly a Jesuit and now a minister of the protestant church, written by I. S. (1675); Andrew Sall, True catholic and apostolic faith, maintained in the Church of England . . . (1676); id., A sermon preached at Christ-Church in Dublin before the lord lieutenant and council, July 5, 1674; Michael Hunter, Antonio Clericuzio, and Lawrence M. Principe (ed.), The correspondence of Robert Boyle (6 vols, 2001)

Born: 14 December 1862, London, England
Entered: 29 November 1884, Loyola House, Dromore, County Down
Ordained: 1897, Tortosa, Spain
Final vows: 15 August 1901
Died: 08 January 1951, Loyola College, Watsonia, Melbourne, Victoria, Australia - Australiae Province (ASL)

Transcribed : HIB to ASL 05 April 1931

by 1896 at Deusto Bilbao, Spain (ARA) studying
by 1900 at Drongen Belgium (BELG) making Tertianship
Came to Australia 1901

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
He was born in England and received his early education from the Benedictines at St Augustine’s Abbey, Ramsgate, Kent. In spite of this, he Entered the Society in the Irish Province at Dromore, County Down.

1886-1890 After First Vows he made a Juniorate at Milltown Park Dublin and St Stanislaus College Tullabeg, and then did a year of Philosophy at Milltown Park.
1890-1893 He was sent for Regency to Clongowes Wood College
1893-1895 He continued his regency at Mungret College Limerick.
1895 He began his Theology studies at Milltown Park, and was then sent to Tortosa in Spain, in the Aragon Province, and was Ordained there after two years, receiving a special dispensation due to health.
1897-1899 He was sent to Mungret teaching
1899-1900 He made tertianship at Drongen.
1900-1902 He was sent teaching to Belvedere College Dublin, where he was also Minister and Prefect of the Church.
1902-1908 He arrived in November and was sent to teach at Xavier College Kew, where he also served as Minister.
1908-1913 He was sent to the Lavender Bay Parish
1913-1918 and 1922-1923 He was sent to St Mary’s Parish in North Sydney, where he was also Superior for a while.
1918-1922 He was sent to the Hawthorn Parish
1923-1931 He was sent to the Norwood Parish where he was also Superior for a time.
1931-1934 He returned to St Mary’s in North Sydney. While there he turned a former factory into Manresa Hall
1934-1940 He returned to the Hawthorn Parish. Hawthorn parishioners spoke of his kindness and fine social gifts.
1940-1948 He was sent to Canisius College Pymble as Spiritual Father and examiner of candidates. Whilst here he also gave a monthly day of recollection to Cardinal Gilroy
1948 His final mission was to Loyola Watsonia, for care and prayer.

His early ill health accounts for the sporadic nature of his studies in Philosophy and Theology. In Australia no one would have thought that he had suffered from ill health. He was a most zealous man, a whirlwind of activity, throwing himself heart and soul into any work that he was given to do, and doing it very well.

He was a kind and charitable man always willing to give a helping hand to others. As a Superior he probably did not allow the men enough scope and was inclined to very fixed views, and he struggled when dealing with others who had equally fixed but opposing views. he did great work especially at North Sydney and Norwood. He had a fine old gentlemanly manner,

◆ Irish Province News
Irish Province News 1st Year No 2 1926
Residence. SS. CORDIS, SYDNEY :

In 1878 Archbishop Vaughan handed over the Parish of North Shore to the Society. The church was exceedingly small, had very little church furniture and the Fathers were obliged to hire a Presbytery at 16s. a week. The Residence S.S. Cordis completed by Fr D Connell in 1923. The parish now numbers some 3,000 souls. It has two splendid primary schools, with an attendance of about 740 children. These schools. the Brothers' residence and the hall capable of holding 1,000 people, owe their existence to the energy of Fr Corish. In 1924 there were 45,000 Confessions heard, and about 50,000 Communions given. Attached to the church are two Sodalities, a Catholic club, a debating club, an athletic club a tennis club, and a branch of the Society of St. Vincent de Paul.

Born: 20 March 1855, County Kilkenny
Entered: 29 January 1878, Milltown Park, Dublin

Left Society of Jesus: 26 October 1884

by 1884 at Oña Spain (ARA) studying

Born: 10 June 1906, South Circular Road, Dublin, County Dublin
Entered: 20 September 1924, St Stanislaus College, Tullabeg, County Offaly

Left Society of Jesus: 10 May 1938

1928 He was sent to Granada, Spain for Philosophy but was unable to continue on account of Latin

Born: 14 February 1907, Fethard, County Tiopperary
Entered: 01 September 1924, St Stanislaus College, Tullabeg, County Offaly

Left Society of Jesus: 31 October 1934

Early education at Mungret College SJ

by 1929 at San Ignacio, Sarrià, Barcelona, Spain (ARA) studying

Born: 14 October 1613, Dublin City, County Dublin
Entered: 23 October 1632, Tournai, Belgium - Belgicae Province (BELG)
Ordained: c 1638, Bourges, France
Final Vows: 14 October 1652
Died: 14 December 1698, Dublin Residence, Dublin City, County Dublin - Romanae Province

Alias Walterson
Granduncle of Stephen - RIP 1762
Grandnephew of Anglican Bishop Henry Ussher and second cousin of Anglican Primate James Ussher
(Coll HIB ROM XII 36); RIP 14 December 1698 Dublin
Parents William and Mary Kennedy (cf Memoirs of the Usher families” Rev William Wright, Dublin 1689)
Studied Grammar and Humanities in Dublin under Jesuits, and Philosophy at Douai
1636 At Bourges FRA studying Theology
1650 Catalogue Ent 1629 Taught Humanities and Philosophy. Age 37. Came to Mission in 1639 and now teaching Grammar
1655 At Irish College Seville (The Rector is Spanish). Master of Conferences
1666 Consult of Dublin Residence. Preaches often and administers the Sacraments. Imprisoned for 2 months. Exiled to Spain for 4 years. On Mission 27 years.
John Usher writes from Ossuna 09 May 1657 to Fr Young, Rector Irish College Rome and mentions Fr Quin’s imprisonment and desires to be remembered to Br Howyard, Richard Quin etc

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Cousin of Ignatius Gough and of James Ussher’s family
Early education was in Humanities and two years Philosophy before Ent, and then four years Theology in the Society.
Imprisoned and deported for the Catholic faith.
Taught Humanities for four years and Philosophy; Prefect of a Sodality and Prefect of Studies (HIB CATS - ARSI);
1649 At Kilkenny, aged 35 and 18 years in the Society,and was teaching Rhetoric (Oliver, Stonyhurst MSS)
1666 Living at Dublin Residence and a Consultor there, engaged in Preaching and administering the Sacraments.
After two months imprisonment he was deported to Spain for four years (HIB CAT 1666 - ARSI)
Ignorant of Irish language, as were three others of the eleven native Dublin Jesuits of his day

◆ Fr Francis Finegan SJ :
Son of Walter and Mary née Kenedy. Granduncle of Stephen.
Had received classical education at the Jesuit School Dublin and then Philosophy at Douai before Ent 23 October 1632 Tournai
1634-1638 After First Vows he was sent to Bourges for Theology and was Ordained there c 1638
1638-1654 He was then sent to Ireland and Kilkenny where he taught Humanities. He became a member of a group who defended the “Supreme Council” against the “censures” issued by the Nuncio Rinuccini.
1654-1658 After the fall of Kilkenny he found his way back to Dublin but was arrested and deported, 1654, to Spain. With William Malone he found refuge at the Irish College, Seville where Malone was appointed Rector and Ussher himself, Prefect of Studies. On the death of Malone he was appointed Rector but the local Provincial refused to carry out the orders of the General and intruded a Spaniard in Ussher's place.
1658 Ussher sent back to Ireland and worked in Galway until Restoration, after which he came back to Dublin, and where he held various posts over a long period of time : Socius to the Mission Superior; Consultor of the Mission; Procurator of the Mission. He died in Dublin 07 December 1698 and was buried in St. Catherine's churchyard.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
USHER, JOHN. This Father was living in the early part of 1649, at Kilkenny : he was then 35 years old, of which he had spent 18 years in the Society. He was actually teaching Rhetoric. He was still living in the winter of 1663.

Born: 01 October 1621, Meelick, County Clare
Entered: 21 June 1640, Spain - Castellanae Province (CAST)
Final Vows: 25 April 1659, Salamanca, Spain
Died: 27 January 1694, Irish College, Poitiers, France - Castellanae Province (CAST)

Alias de Burgo Arévalo
Superior of Irish Mission 13 July, 1669-08 October 1672 and 07 December 1687 to 30 April 1689

Nephew of Most Rev John Burke, Archbishop of Tuam

1651 was in 1st year Theology in Salamanca. Name is mentioned as one who might be Superior of Irish Seminary in Spain.
1655 Operarius at College of Salamanca
1666 ROM Catalogue : Is near Galway, Consultor of the Mission, helping his uncle Archbishop of Tuam; successful in reconciling enemies, on Mission for 4 years
1672 Was Superior of Irish Mission March 1672
1679-87 Spiritual Father at Irish College Poitiers
1690-1694 at Poitiers where he died
Fr Richard Burk RIP in 1693 (Arch Coll Rom XXVI)

◆ Fr Francis Finegan SJ :
Nephew of John de Burgo, Archbishop of Tuam
1644-1648 After First Vows he was sent for studies which were interrupted due to ill health, so back in Ireland 1644-1648 teaching Humanities
Having completed his studies at the Royal College, Salamanca, he was Ordained priest and for a time engaged in preaching Parish missions. His later years in Spain were devoted to teaching at the College of Arévalo.
1659 He joined his uncle, the exiled Archbishop, in Brittany and returned with him to Ireland in 1662
1662 He took up residence at Portumna and worked as a missioner in Connaught until his appointment as Superior of the Mission, 13 July, 1669. His term of Office only lasted until 08 October 1672 as his health did not allow him to carry out his duties
During the Titus Oates Plot he was exiled to France and served as Procurator at the Irish College in Poitiers, until he returned to Ireland in 1685.
1687-1689 Superior of Irish Mission for a second time, 07 December 1687 to 30 April 1689, when he was relieved of office at his own request.
1690 He returned to the Irish College, Poitiers where he died in 27 January 1694

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962

Richard Burke (1669-1672)

Richard Burke, nephew of John Burke, Archbishop of Tuam, was born at Meelick in September, 1621. He entered the Society of Jesus in Spain on 21st June, 1640. His course of study was interrupted owing to ill-health, and he had to return to Ireland, where he taught humanities for four years (1644-48). He returned then to Spain, and completed his philosophy and theology at the Royal College of Salamanca. He gave many missions throughout Castile in the years that followed, but a haemorrhage of the throat forced him to withdraw to the less strenuous occupation of teaching grammar in the College of Arevalo, where he made his solemn profession of four vows on 25th April, 1659. At the end of that year he joined his uncle, the exiled Archbishop of Tuam, in Brittany, and returned. with him to Ireland in October, 1662. He was stationed at Portumna, and worked as missioner in Connacht until his appointment as Superior of the Irish Mission on 13th July, 1669. He organised several Residences and opened schools in many towns. His health continued poor, and his request to be allowed to resign was acceded to on 8th October, 1672.

Richard Burke (1687-1689)

When banished in 1679, Fr. Richard Burke acted as Procurator of the Irish College at Poitiers, until he was recalled to Ireland in 1685, He was appointed Superior of the Mission for the second time on 7th December, 1687. He continued Fr, Relly's work of opening schools and reorganising the Mission, in spite of his advanced age and many infirmities. His repeated petition to be relieved of the burden was at last heard on 30th April, 1689. A year later, in the midst of the turmoil of war, he retired to the Irish College of Poitiers, where he died on 27th January, 1694.

◆ James B Stephenson SJ Menologies 1973

Father Richard Bourke 1621-1694
Richard Bourke, nephew of John Burke, Archbishop of Tuam, was born at Meelick County Galway in 1621. Most of his studies were carried out in Spain, where for some years he was engaged as a Missioner in Castille. In 1659 he joined his uncle in Brittany and returned with him to Ireland in 1662. He was stationed at Portumna, and he worked as a Missioner in Connaught until his appointment as Mission Superior in 1669.

He organised several residences and opened schools in many towns. Arrested in 1679 in connection with the Titus Oates’ Plot, he was banished to Poitiers. Returning to Ireland in 1685, he was again Mission Superior in 1687. In spite of his age an infrmities, he continues opening schools.

On relinquishing office, he retired to Poitiers, where he died on January 27th 1694, aged 73 years.

He did valiant work for the Mission in trying and perilous times and richly deserves to be commemorated in our menology.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BURKE, RICHARD, nephew to Dr. John Burke, Archbishop of Tuam, joined the Order in Spain, where I meet him in January, 1659. On 20th January, 1670, he reached Dublin as Superior of his BB. in Ireland, then 33 in number. After the 20th of May, 1679, when he was out on bail and daily expecting banishment, I lose sight of him. He is described as a religious, prudent, affable Superior, and a general favourite.

Born: 01 February 1715, Clonmel, County Tipperary
Entered: 04 May 1741, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: Salamanca, Spain - pre Entry
Final Vows: 15 August 1755
Died: 13 September 1791, John’s Lane, Dublin

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
He died in the Augustinian House at John’s Lane
Great Preacher; Professor of Humanities
1752 In Dungarvan
1761-1766 Rector at Salamanca
Note from Gaspar Stafford Entry :
1739 One of the Examiners of Father Lisward (Dr McDonald and de Backer “Biblioth. des Écrivains SJ”)

◆ Fr Francis Finegan SJ :
Son of Hugo and Kathleen née Norris
Had studied at the Irish Colleges of Santiago and Salamanca where he was Ordained before Ent 04 May 1741 Villagarcía
1743-1745 After First Vows sent to Royal College Salamanca for further studies
1745-1750 Taught Humanities at León and for a time was Minister
1750-1761 Sent to Ireland and Dungarvan where he worked for eleven years
1761-1765 Rector of Irish College Salamanca
1765 Sent to Cadiz to arrange the business of the Mission and then to Ireland and the Dublin Residence. There is little record of his work in Ireland after his return until the suppression of the Society.
He was one of the signatories to the instrument accepting the suppression and became incardinated in Dublin diocese. he was a Curate at St. James's parish but in consequence of some difference with the PP he went to live with the Augustinians in John's Lane and ministered at their chapel, where his sermons attracted large numbers, until his death 13 September 1791

◆ James B Stephenson SJ Menologies 1973

Father Edward Lisward 1715-1791
Fr Edward Lisward was the pioneer of devotion to the Sacred Heart of Jesus in Ireland. He was Parish priest of our parish in Waterford from 1750-1761. There he founded a Confraternity of the Sacred Heart, the first in Ireland, anticipating by more than fifty years the Confraternity founded in Dublin by Archbishop Murray in 1816.

Fr Lisward had done his studies in Spain, and there he had drank in the devotion from Fr Bernard de Hoyas, who in turn had imbibed it from Fr Gilifret in France, who himself was a disciple of Blessed Calude la Colombière. So, the devotion came to Ireland in a direct line from its original sources.

Fr Lisward was born in Clonmel, the son of Hugh Lisward and Kathleen Morris. He entered the Society in 1741, and was Rector of Salamanca after his period in Waterford from 1761-1766.

He died in Dublin on September or December 13th 1791, in the Augustinian House at John’s Lane.

◆ Clongowes Wood College SJ HIB Archive Collection - SC/CLON/142

Edward Lisward 1715-1791
Edward visward, son of Hugo and Kathleen née Morris was born in Clonmel in February, 1715 and made his ecclesiastical studies at Santiago and Salamanca He was already a priest when he was received into the Society at Villagarcia, 4 May 1741. After his noviceship he was sent to complete his theological studies at the Royal College,Salamanca. From 1745 to 1750 he taught humanities and was also Minister at the College of Leon. On his return to Ireland he was assigned to work in Dungarvan and district and exercised his ministry there until summer 1761 when he was appointed rector of the Irish College Salamanca. Three years later he returned to Ireland. On his return to Ireland he seems to have settled in Dublin, certainly after the suppression he lived and died at the Augustinian monastery at John's Lane. He had already officiated at St James’ Parish but he left it in consequence of some difference with the Parish Priest.

Note, St James's Parish registers C of I “Burials: September 15 Rev. Mr Lisworth, Thomas St”.

◆ MacErlean Cat Miss HIB SJ 1670-1770

Loose Note : Edward Lisward
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
LISWARD, EDWARD, was born at Clonmel on the 1st of February, 1715, and joined the Society at Salamanca, on the 5th of May, 1741. Nine years later he revisited his native Country as a Missionary, and was placed by Superiors at Dungarvan. After his Profession of the Four Vows, on the l5th of August, 1755, I can no longer trace him.

Born: 1583, County Waterford City, County Waterford
Entered: 1605, Seville, Spain - Baeticae Province (BAE)
Ordained: 1611, Salamanca, Spain
Final Vows: 15 September 1622
Died: 19 September 1625, Irish College, Santiago de Compostela, Spain - Castellanae Province (BAE)

Cousin of Thomas White - RIP 1622 and Stephen White - RIP 1647; Relative of Peter White - RIP 1678 and Thomas White - Ent 30/09/1612, LEFT 12/11/1618

Had read Theology
1614 At Santiago Missioner and Confessor
1617 In Ireland Age 34 Soc 13
1621 In Ireland Age 39 Soc 17 Mission 8. Now Valetudinarian
1622 In East Munster
1625 At Compostella Age 41 Soc 23. Missionary and Superior of Irish Seminary at Compostella
In Carlow College there is a book marked “Missio HIB SJ Waterford Guliemus White”

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
A Writer; Brough up in Andalusia;
In the company of Thomas White and Richard Conway he took possession of Irish College at Santiago de Compostella, April 1613, the King having ordered that it should be place under the care of Irish Jesuits.
1613-1622 In East Munster
A good Theologian and Preacher
He is named in a letter of Christopher Holywood (alias Thomas Lawndry) Superior of the Irish Mission 04 November 1611 (Irish Ecclesiastical Record January 1874)

◆ Fr Francis Finegan SJ :
Son of John and Anastatia née Comerton. Cousin of Thomas White (RIP 1622),
Had studied Humanities and Philosophy under John Flahy in Ireland, and then he entered the Irish College Salamanca 06 March 1602 before Ent 1605 Seville
1607-1611 After First Vows he was sent to studies at Royal College Salamanca, was Ordained there c 1611 and then sent to the Irish College Salamanca as Confessor.
After that he was sent to the Irish College Santiago as Minister and on the Missions in Parishes locally
1615-1622 Sent to Ireland and Waterford where he worked as Operarius for seven years.
1623 Sent to Irish College Santiago to succeed his cousin Thomas White as Rector following his death September 1623. He was in declining health and the General decided he should go back to Ireland as soon as his successor could be nominated, but he died in Office 19 September 1625
His Spanish Superiors regarded him as endowed beyond the ordinary for government and preaching .

Born: 1608, Waterford City, County Waterford
Entered: 10 January 1627, Seville, Spain - Baeticae Province (BAE)
Ordained: 1635, Granada, Spain
Final Vows 18 October 1643
Died: 08 July 1678, Jerez de la Frontera, Spain - Baeticae Province (BAE)

Brother of Thomas White - Ent 30/09/1612, LEFT 12/11/1618; Nephew of Thomas White - RIP 1622; and Stephen White - RIP 1647; relative of William White - RIP 1625

Had studied Logic before Entry
1629 First Vows at Seville College
1633 At Granada College in 3rd year Theology
1648 Rector of Irish College Seville
1651 In Carmona College BAE Age 45 Soc 25. Taught Humanities, was Operarius, Minister, Procurator and Rector
1655 At Cadiz Confessor

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Nephew of Thomas White. Relative or Archbishop Walsh and Wise (the Grand Prior)
1661-1666 Rector at Seville - “well known through Europe for his splendid qualities” says Father de Leon
His letters 1642-1646 are in Salamanca
He was a favourite Spiritual Director in Madrid.

◆ Fr Francis Finegan SJ :
Nephew of Thomas White (RIP 1622) and a near relative of Archbishop Thomas Walsh of Cashel.
He had received his early education at Irish College Santiago before Ent 10 January 1627 Seville
1628+1635After First Vows he was sent for studies to Seville (1628-1631) and then to Granada where he was Ordained 1635. he finished his studies with a “Grand Act”
1635-1638 He did a year of Tertianship and was then sent to teach at BAE Colleges
1638-1645 He was sent to Madrid as Procurator of the Irish Seminaries and the Irish Mission
1645-1647 He returned to BAE
1647-1650 Rector Irish College Seville
1650-1656 He was sent to Cadiz as Operarius and Prefect of the Church
1656-1666 he was reappointed Rector of Irish College Seville
1666 He was sent to Jerez as Operarius and died there 08 July 1678
He was originally designated for the Irish Mission and was actually sent there in 1638, but then it was decided that the best work he could do for the Irish Mission was at Madrid and the Irish College in Seville.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
WHITE, PETER. All that I can glean of him is from a letter of F. John Young, written from the Irish College at Rome, the 26th of October, 1661, in which he states that F. Peter White was then the Rector of the Irish College at Seville.

Born: 1575, Clonmel, County Tipperary
Entered: 13 October 1596, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: c 1601, Salamanca, Spain
Final Vows: 06 January 1613, Dilingen, Germany
Died: 23 April 1647, Galway Residence, Galway City, County Galway

Younger Brother of Thomas - RIP 1622; Uncle of Peter White - RIP 1678; Thomas White - Ent 30/09/1612, LEFT 12/11/1618; Cousin of William White - RIP 1625

His name appears on a list of 8 who got a BA from Salamanca University in 1595 and then entered
1597 At Villagarcía College Age 22 Soc 6. Already a BA and studying Theology
1600 At Salamanca studying Theology Age 25 Soc 3
1603 Age 29 Soc 7. Professor of Arts at Salamanca University
1605 Came from CAST to GER SUP
1606-1609 At Ingolstadt lecturing in Theology. Age 32 Soc 10 and a Doctor of Divinity. Confessor and “Oreses Religiosorum in Convictu”
1610-1323 At Dilingen teaching Sacred Scripture “vires mediocres”
1612 Professor of Scholastic Theology at Dillingen and Pres of Casus. Confessor
1623-1627 Went to Pont-á-Mousson (CAMP) - Confessor and Spiritual Father to Germans
1628-1630 At Metz Confessor, Spiritual Father and Prefect of Cases
1630 Came to Irish Mission
Usher praised White in his Collectanea 1621 Tom V & VI)

◆ Fr Edmund Hogan SJ “Catalogica Chronolgica”:
c1617 he was in Bavaria
1634 Distinguished Professor of Theology (IER)
The Protestant Archbishop Ussher in “Primordia” p 400 calls him a man of exquisite knowledge in the antiquities, not only of Ireland, but also of other nations.
Robert Nugent, Superior of Irish Mission in a letter from Kilkenny 10 January 1646 to Charles Sangri, speaks of his works which he had sent to censors for examination.
Professor of Theology at Dillingen, Ingolstadt and Pont-à-Mousson etc.; Writer; Antiquarian;
Called a “Polyhistor” by Raderus, Colgan and others on account of his extraordinary learning.
(cf Oliver Stonyhurts MSS; Dean Reeves “Memoir of Stephen White”; de Backer “Biblioth. des Écrivains SJ”; De Buck “Archéologie Irlandaise”)

◆ Fr Francis Finegan SJ :
Had already graduated with a BA in Arts and in Theology abroad before Ent 13 October 1596 Villagarcía
1598-1601 After First Vows he was sent to Royal College Salamanca for studies and was Ordained there c 1601
1601-1605 Taught Philosophy at Irish College Salamanca
1605-1609 To the disappointment of his Spanish Superiors he was withdrawn by the General from CAST and appointed to a Chair of Theology at the College of Ingolstadt in the Upper German Province (GER SUP). At the end of two years here he was reported to the General as having departed from the ratio studiorum in his teaching. His lectures were represented to the General as “partly temerarious, partly dangerous and in great part to be retracted”,
1609 In September 1609 General ordered that Stephen be dismissed from his post and sent back to Ireland. But his health was never robust and his physician decided against the return journey to the Irish Mission. Later the General was to learn that White had not been so unorthodox, he had merely been expounding the opinions of Vasquez and was not the only Jesuit who approved of that scholar's teaching.
1610-1622 He was sent to the College of Dilingen, and he was not reinstated as a professor of Theology for the next two years. But this temporary disgrace incurred at Ingolstadt proved to be providential. The two years of freedom from the lecture-hall were not spent idly by Stephen. From this time dates his interest in the rich manuscript materials for Irish history and hagiography buried away in German monastic libraries. By Autumn, 1612, he had composed a work on the lives of Irish Saints but the General ordered that the book be submitted to rigid censorship in case it might cause offence to people of other countries. That same Autumn, he resumed his theology lectures in Dilingen, and was congratulated by the General who warned him, however, not to deflect from the 'sententia ordinaria". During these years he was professor, for a time, of Sacred Scripture. He remained in Dilingen as professor of dogmatic theology until 1622
1622-1627 Ever since 1620 White was anxious to leave the Upper German province and in 1622 was allowed to pass to CAMP where he was assigned to the University of Pont-à-Mousson. Although he had been advised in advance that he could not expect a Chair in that University, he taught Theology in fact there over the next three years, although his status might be better described, perhaps, as coach and not professor. But the five years, 1622/27, spent by him at Pont-à-Mousson were mostly taken up with historical research. For within a year of his arrival, 1623, he had ready for the press his celebrated “Apologia pro Hibernia”. But the General stopped the printing of this work at Antwerp.
1627-1630 He was transferred to Metz but held no teaching post there.
1630-1644 The General in response to requests from the Irish Mission allowed White to return to Ireland. Very little is known with certainty about his career on the Irish Mission. There is no mention of his name again in the sources until 1637 when the CATS simply recapitulated his past career but gave no hint of his address or occupation that year. It also said that his was in poor health. That Winter he wrote to the General asking that the Will which he had made at Dilingen before his final profession should be implemented to the benefit of the Irish Mission. His well-known letter to John Colgan O.F.M., 31 January 1640, implies that he had been engaged in research work ever since his return to Ireland and that he had spent the previous decade for the most part at Dublin where he had access to the library or Archbishop James Ussher.
1640 His later years, after the Puritan occupation of Dublin were spent in Galway. Correspondence of 1644 and 1646 indicates that he had a work approved for publication. He died sometime in or after 1646. Stephen White was one of the most remarkable Irish scholars of his time. His ability as philosopher and theologian was widely acknowledged in Spain, Germany and France. But his enduring fame rests upon his pioneering work in unearthing the manuscript treasures that preserved so much of the story of Ireland's past. He transcribed manuscripts for the Bollandists, for John Colgan, for James Ussher. Both the latter acknowledged their indebtedness to him. His magnum opus, the “Apologia pro Hibernia”, did not see the light until two centuries after his death but Lynch had a precis of the work before him when he was writing his “Cambrensis Eversus”.
White was the first Irish writer to voice the national tradition which rejected as spurious the grant of Ireland by Pope Adrian IV to Henry II of England. Though his troubles at Ingolstadt gave him the heaven-sent opportunity of turning to historical research, it is to be noted that his contemporary Irish fellow- Jesuits seem to have had no appreciation whatever of his contributions to Irish historical scholarship. Indeed there is plenty of evidence to hand that he was plagued by members of the Irish Mission with invitations to return during his years at Ingolstadt, Dilingen and Pont-à-Mousson. When he returned to Ireland in 1630 he had very probably little facility in speaking either Irish or English after his forty years abroad. The mission itself was unable to furnish him with the library facilities needed for his research work. Yet taking into account all the successes, misunderstandings and disappointments that mark his career, he will always be regarded as the most eminent Irish Jesuit produced in the Old Society. He died at Galway 23 April 1647.

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

White, Stephen (1574?–1646/7), Jesuit priest, academic, and antiquary, was born in Clonmel, the son of Pierce White. His was a remarkable family, two of his brothers also being priests: James was vicar apostolic of Waterford and Lismore and Thomas White (qv), a Jesuit, was the founder of the first Irish college on the continent. Another brother was deposed as mayor of Clonmel in 1606 for refusing to take the oath of supremacy. He was probably educated in the catholic school at Clonmel before travelling to study at the Irish college at Salamanca founded by his brother about 1590. After graduating BA, he entered the Society of Jesus on 13 October 1596 at Villagarcia. He remained at Salamanca, continuing his studies in theology, and obtained a doctorate of divinity about 1605.

In 1602 he taught a one-year course in humanities at Salamanca, marking the start of a distinguished academic career, and followed this up with a three-year course in mental philosophy. Such was his reputation that he was appointed to the chair of scholastic theology in the University of Ingoldstadt, one of the most distinguished universities in Germany, inaugurating his lectureship on 7 January 1606. In 1609 he went to lecture in the University of Dilingen on the Danube, being first professor of scholastic theology, and librarian of the university, and by 1612 confessor of the religious orders. He remained there for fourteen years, becoming one of the most accomplished theologians in Germany. After departing Dilingen he retired from academic life, being confessor to the Germans at Pont-à-Mousson, Champagne (1623–7), and spiritual father at the college of Metz (1627–9).

After 1611 two factors led him towards the study of Irish history. First, there had been little contact between Ireland and continental Europe since the early middle ages; the little that was known about Ireland tended to be from invariably hostile English sources. Second, Scottish antiquarians, capitalising on the fact that prior to the late middle ages the inhabitants of Ireland had been called Scots, claimed the Irish scholars and missionaries, who were a ubiquitous presence across the continent in the early medieval period, as their own. This opportunistic attempt to deprive Ireland of its saints and scholars, and of its best case for being a civilised Christian nation, did not go unchallenged, not least from White. He was aided in his scholarly labours by his academic contacts. Dilingen received students from abbeys and monasteries all over Germany and beyond, facilitating his access to vast reservoirs of ancient manuscripts relating to Ireland.

White wrote his Apologia pro Hibernia adversus Cambri calumnias between 1611 and 1613, declaring ‘The sole purpose of my writing is to defend the injured reputation of the old Irish whom I, and my fathers, for four hundred years have shared a common fatherland.’ He refuted the allegations of the twelfth-century Welsh author Gerald (qv) of Wales whose Expugnatio Hibernica justified the Norman conquest of Ireland through portraying the natives as barbaric and semi-pagan. The Apologia demolished such allegations but was marred slightly by his highly personalised attacks on Gerald. Although White was of Norman ancestry, he identified with the Gaelic Irish. During his career he wrote many works glorifying Ireland's past and refuting the Scots’ claims. He also transcribed a number of manuscripts on the lives of early Irish saints. However, none of his works was published during his lifetime, partly because of a lack of funds but also because of the politically sensitive nature of the material. A generous scholar, he freely shared his writings and discoveries with his contemporaries; others prospered from his unselfish spadework while he remained in comparative obscurity. His knowledge was such that he was accorded the title of ‘polyhistor’, or walking library.

The Irish Jesuits had frequently requested his transfer to Ireland, and in late 1628 he returned to his homeland, after an absence of thirty-eight years, to teach in a Jesuit college just established in Dublin. However, in January 1629 it was suppressed by the government. He returned to his native diocese of Waterford and Lismore, where the teacher who had lectured in some of Europe's most renowned academic institutions spent his autumn years teaching street children. During the late 1630s he was based in Dublin, and at this time embarked on his most celebrated and remarkable antiquarian collaboration. He several times met James Ussher (qv), Church of Ireland primate of Ireland and one of the most brilliant scholars of his age, who shared White's passion for Irish history. Ussher showed him his library and praised his learning. In return White gave Ussher his manuscripts on the lives of the early Irish saints.

After the start of the 1641 rebellion he fled Dublin to settle in Galway city. By then he was too infirm to carry out any more work or to become involved in the turbulent events of the 1640s. While in Galway he met John Lynch (qv), whose Cambrensis eversus was based on White's Apologia. His most likely date of death is shortly after January 1646 but some accounts have him alive in April 1647.

Burgundian Library, Brussels, xxi, nos. 7658–61; The whole works of Sir James Ware concerning Ireland, ed. and trans. W. Harris (1745–6), ii, 103; John Lynch, Cambrensis eversus, ed. Matthew Kelly (Dublin Celtic Society, 1848–52), ii, 394; Stephen White, Apologia pro Hibernia adversus Cambri calumnias, ed. Matthew Kelly (1849); William Reeves, ‘Memoir of Stephen White’, RIA Proc., xiii (1861); DNB; Edmund Hogan, ‘Worthies of Waterford and Tipperary’, Waterford ASJ, iii (1897), 119–34; William Burke, History of Clonmel (1983), 457–64

◆ James B Stephenson SJ Menologies 1973
Father Stephen White 1576-1646
In the estimation of historians and antiquarians, both Catholic and Protestant, Irish and continental, Fr Stephen White was a scholar of the first order. He was a nan of encyclopaedic knowledge, with a bent for antiquities. His contribution to the Annals of the Four Masters and their invaluable help in their compilation is attested warmly and generously by Michael Colgan, the greatest of them.

Born in Clonmel of a family which gave many illustrious sons to the Jesuits, he joined the Society at Villagarcia in 1596, and having pursued a brilliant course in the various continental colleges, professed Philosophy and Theology for many years in Germany and France.

A long wished for project in education, an Irish University, was started in Back Lane Dublin in 1629. Fr Stephen was sent home to profess in it. Its life span was short. For the next ten years Fr White spent most of his time teaching young boys in Waterford.

On the outbreak of the Confederate War he went to Galway, where he died an old man of 72 in 1646.

His works include : “Apologia pro Hibernia’, “Geste Dei”, “De Sanctis et Antiquitate Hiberniae” together with numerous philosophical and theological tracts. A great deal of these works are lost, indeed were never published through fear of exacerbating the English authorities.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
WHITE, STEPHEN. This Irish Father deserves a fuller eulogium than I am able to supply. He was the author of some historical pieces relating to Ireland, in confutation of the assertions of Giraldus Cambrensis. The Rev. John Lynch, who had the custody of this valuable MS mentions it in Chapter I and XIV of his “Cambrensis Evcrsus”, printed in 1662, and expresses his deep regret that a considerable part of it was lost during the Civil Wars. Archbishop Usher, an excellent judge of these matters, in p. 400 of his Primordia, gives F. White the character of being “a man of exquisite knowledge in the Antiquities, not only of Ireland, but also of other nations”. In a letter of F. Robert Nugent, Superior of his brethren in Ireland, and addressed from Kilkenny, the 10th of January, 1646, to F. Charles Sangri, I read what follows.
“I have given the commission to four of our Fathers diligently to examine the works of F. Stephen White, and to forward their judgment to your paternity, conformably to the directions you have recently sent us. His works are various, and as our Fathers live in places very distant from each other, and notwithstanding the most Reverend Bishops, (who are ready to defray the expenses of the printing), as also the supreme Council very earnestly insist, that a certain work of his, “De sanctis et Antiqititate Ibcrniae” be instantly sent to the Press, I find it difficult and next to impossible to resist their reasonable demand, since the Manuscript itself has been perused by several them, and has been pronounced not only worthy of being printed, but highly necessary for the credit and advantage of this Kingdom. Therefore I have written again to the Examiners, that each would privately report their opinion on this work as soon as possible to your Paternity; though all in their letters to me greatly extol it, and declare it most worthy to issue from the Press. But 1 am unwilling to allow any work to be printed that can give just cause of offence to any person : and yet there is less cause of apprehension in this case, as this book merely treats on the Saints and Antiquity of the Kingdom of Ireland”.

Born: 1556, Clonmel, County Tipperary
Entered: 11 June 1593, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: pre Entry Valladolid, Spain
Died: 07 May 1622, Irish College, Santiago de Compostela, Spain - Castellanae Province (CAST)

Older Brother of Stephen - RIP 1647; Uncle of Peter White - RIP 1678; and Thomas White - Ent 30/09/1612, LEFT 12/11/1618; Cousin of William White - RIP 1625

Brother was Mayor of Clonmel
Before he entered he was Rector of Irish Seminary (Salamanca??). Salamanca SAT 1592 “Este Padre es Irlandes y està fuera “T or Y”)??) no se sabe lo particular del” C 08/09/1601
Studied 3 years Casus.
1606 Age 50 Soc 12 - was 9 years Rector of Irish Seminary Salamanca. Helps in Irish, English and Scotch business
1617 Ib CAST Age 60 Soc 24
His portrait is at Irish College Salamanca
In Irish Ecclesiastical Record 1922 pp578-597 there is an article on Fr Thomas White and the Irish College Salamanca. It appears to contain some first hand information and would be read to advantage by anyone wishing to give a life of him (JPR)

◆ Fr Edmund Hogan SJ “Catalogica Chronolgica” :
First Rector Irish College Lisbon 1593
With William White and Richard Conway he took possession of Santiago, Compostella (cf IER September 1874)
Mentioned honourably in a letter of Henry Fitzsimon 26 October 1611 (Irish Ecclesiastical Record March 1873)
Founder of Irish College Salamanca 1592, which was the first, or one of the first establishments the Irish Catholics obtained on the Continent after the Reformation
Juvencius (“Hist SJ” xiii p215) says he was an elderly secular priest at the time, and that he entered the Society, after putting the College (Salamanca) under the charge of our Fathers, under whose charge it remained until 1762 (expulsion of Jesuits from Spain). He was a man of great piety and zeal, and a great pillar of the Irish Church.
(cf his life by William McDonald DD in IER 1873)

Note from Bl Dominic Collins Entry
About a year after he arrived in Spain, he met Fr Thomas White, Rector of Salamanca, and by his advice entered the Society. Two of his fellow novices were Richard Walsh and John Lee

◆ Fr Francis Finegan SJ :
Priestly education seems to have been provided mostly by an unknown Bishop uncle at Santiago and otherwise at Valladolid (according to Luis de Valdivia who wrote his obituary).
What seems certain is that members of White's family had settled in or near Santiago, e.g. Baiona. The year of Thomas's ordination cannot be determined but if we can trust all the details in the obituary notice it was the Bishop uncle who Ordained him. It was at Valladolid that White first conceived the idea of organising a regime of life for wandering Irish scholars who wished to study for the priesthood. But it was at Salamanca 22 August 1592 that his work was placed on a permanent basis by the generous foundation effected by the King of Spain. All this before Ent 11 June 1593 Villagarcía.

After First Vows the whole of his life as a Jesuit was to be devoted to the education of Priests for Ireland.
1596-1603 First Rector Irish College Salamanca
1604 He visited the General at Rome to discuss the future of Salamanca and ways and means of promoting the Jesuit mission in Ireland. It seems he also visited Ireland that year but his stay cannot have been for more than a few weeks
1606-1608 Rector Irish College Lisbon
1612 Acting Superior at Santiago
1619 Acting Superior at Santiago until his death there 07 May 1622

The foregoing summary of his periods of offices seems almost to indicate periods of enforced leisure after his extensive journeyings in quest of alms for the support of his students or for that matter of any needy Irish student who wished to pursue his Priestly studies. His success as an organiser was known to Dr. Christopher Cusack who repeatedly asked the General to send White to help him with his own work for Irish seminarians in Belgium.

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

White, Thomas (1556–1622), Jesuit and founder of Irish colleges in Europe, was the son of Pierce White of Clonmel and was born into one of the most staunchly catholic families in Ireland. A younger brother Stephen (qv) was a celebrated Jesuit antiquarian. His uncle Peter ran a famous catholic school in Waterford, where Thomas White was probably first taught. By 1582 he was studying theology in Valladolid and in 1593 he became a Jesuit. The city had a small community of Irish scholars at the time, most of whom were in great want. White took them into his house, providing for them out of his own resources. In the summer of 1592 he brought the students before King Phillip II at the royal villa of St Laurence; the king granted them some money. However, White sought another audience with the king, petitioning that he endow the Irish with a college. On 2 August 1592 the first Irish college on the continent was established at Salamanca, with White as its vice-rector and spiritual director.

Thereafter White dedicated himself to organising and furthering Irish academic life in Spanish territory, being also greatly pre-occupied with the Irish colleges founded in Lisbon, Santiago and Seville, acting as rector for the latter two. His stewardship of the college in Salamanca provoked controversy in May 1602 when ‘Red’ Hugh O’Donnell (qv) and Florence Conroy (qv) petitioned on behalf of the provinces of Ulster and Connaught against him. The northerners won out and in 1605 a Spanish superior was appointed. But the new system was not a success and in 1613 White was reinstated as head of the college. Although he never returned to Ireland, he received a steady stream of reports from missionaries there, many of whom were educated in his colleges, who constantly drew attention to the persecution of Irish catholics. He died 28 May 1622 at Santiago.

John Coppinger, Mnemosynion to the catholics of Ireland (1608); Edmund Hogan, Distinguished Irishmen of the 17th century (1894), 48–70; Patrick Power, Waterford and Lismore (1937), 25; T. Corcoran, ‘Early Irish Jesuit educators’, Studies, xxix (1940), 545–60; William Burke, History of Clonmel (1983 ed.), 464–9

Note from Paul Sherlock (Sherlog) Entry
Like many of his contemporaries, he left Ireland for Spain, aged 16, to study at the Jesuit-run Irish College at Salamanca. He landed in Bilbao in May 1612 and reached Salamanca at the beginning of July. Together with Thomas Vitus (Wyse), a fellow-student from Waterford, he was admitted to the Society of Jesus at Salamanca on 30 September 1612

Note from Bl Dominic Collins Entry
He moved to Spain, where he met an Irish Jesuit, Fr Thomas White (qv), at Corunna and, experiencing a change of heart of truly Ignatian proportions, he applied to enter the Society of Jesus. Due to his age and previous career, he was initially refused but was finally accepted as a brother-novice at the Jesuit College at Santiago de Compostela in late 1598

◆ James B Stephenson SJ The Irish Jesuits Vol 1I 1962
EARLY IRISH JESUIT EDUCATORS
Thomas White of Clonmel (1556-1622)

The outstanding figure in the constructive work for Irish Education, done by Irish Jesuits within the century 1540-1640 either within Ireland or abroad, was that of Father Thomas White of Clonmel. The two historians of his birthplace and of his diocese, Canon William Burke (History of Clonmel, 1907, pages 457-469) and Canon Patrick Power (Waterford and Lismore, 1937, page 24), following up the researches of Dr Edmond Hogan SJ, agree in giving the year of Thomas White's birth as 1556, the year of the death of St. Ignatius of Loyola. They also concur in stating that Thomas White and the more celebrated Father Stephen White SJ, (born 1574) were brothers, sons of Pierce White and brothers of James White, Vicar-Apostolic of Waterford; another brother, chief magistrate of Clonmel, was deposed from that civil office in 1606 as being a recusant Catholic. Near relatives, Patrick and Nicholas White, were heavily fined in Castle Chamber, at Dublin Castle, for refusal to attend Anglican services. In the entry lists (1601 1619) of the Irish College, Salamanca, more than one White is set down as a Waterford diocese student, coming from the school of Master John Flahy, who sent some fourteen students to the University of Salamanca in those years. In 1608 John Coppinger (Mnemosynion to the Catholics of Ireland) tells of how Father Thomas White, a Jesuit since 1593, devoted himself to the most practical academic service of organising Irish student life at Valladolid, Salamanca, Lisbon, Seville, and St. James of Compostella.
Was it not great charitie of Father Thomas White, naturall of Clonmel, seeing so many poor scholars of his nation in great miserie at Valladolid, having no means to continue their studie nor language to begge, having given over his private commoditie, did remcollect and reduce them to one place, which he maintained by his industrie and begging ?

Thomas White, as Canon Burke notes, was at Valladolid by 1582. Having in the summer of 1592 presented his assembled students to King Philip II at his Royal Villa of St. Laurence beside the city, he got from the King a large initial sum for housing, an annual grant for maintenance, and this Royal letter :

To the Rector, the Masters, and the Members of the University of Salamanca.

The young Irishmen who have been forming a kind of community in the city of Valladolid have decided to go to your city, in order to avail of the advantages there placed at their service for progress in Letters and Languages. A house has been prepared for them, in which they purpose to live under the direction of the Jesuit Fathers.

Besides providing for them a substantial annual grant, I desire them to deliver to you this letter, to charge you, as I now hereby do, to regard them as highly recommended to you. Favour and assist them to the utmost of your power. They have left their own country and all dear to them there for the service of God our Lord and for the preservation of the Catholic Faith; they declare their determination to return there to preach it and, if need be, to suffer martyrdom for it. They are to have in your University the good reception that they promise themselves. I am certain that you will see to this being done. With your aid and with what I feel sure of from the City of Salamanca (to which also I now write), these young Irishmen will be enabled to pursue their studies in content and freedom, and so will give full effect to their purpose.

Given at Valladolid, this second day of August 1592
Yo el Rey
Hieronimo de Cassell
A Secretis

Over the following thirty years (1592-1622) Thomas White laboured indefatigably at this great Catholic and national service. He was thus the initiator of the Irish Colleges in Spain, rapidly succeeded by those of France, Italy, Flanders, Bohemia. Always associated with the great Catholic Universities, they secured for our students, that fine university training, general and professional, which easily enabled them to outrank over all Europe, as at Paris, Louvain, Salamanca, Prague, the work essayed at the decadent Universities of Oxford, Cambridge, and other heretical centres. The prestige thus everywhere achieved for Catholic Irish students, both in academic training and office, as well as through published works, on the lines initiated and on the foundations well laid by Thomas White or Clonmel and his Irish collaborators in Spain, was expanded and enhanced down to the destructive years of the French Revolution. Fr White's death at Santiago, on 28 May 1622, was thus most fittingly recorded by a Spanish pen “

This day, Sunday, at seven in the morning, Our Lord called to the reward of his labours and merits Father Thomas White. He died of fever, at the age of sixty-four and in the thirty-fourth year of his religious life. During that period he had worked with apostolic spirit in the service of God and of the Catholic faith, which, through the means of the Colleges which he had founded in Spain, has been preserved in Ireland. His life and virtues, so well known in the Society of Jesus, cannot receive full justice in this brief letter, His thoughts and desires were all for the glory of God and for the progress of the Colleges for which he toiled unceasingly. On the road and in the duties of an external character on which he was almost constantly engaged, Father White was a singularly recollected man, assiduous in prayer and meditation. Always resigned to the will of God, he never asked Him for anything (so he said shortly before his death) which was not accorded to him. God always blessed his petitions by moving the minds of Chapters, Prelates, and Princes with whom he was brought into contact to aid his work by their alms and gifts; they knew him well for a man of great zeal and rare virtue. He practised great mortification, and even in advanced years kept in use every day the hair shirt and discipline.

He was most simple both in dress and in manner; his usual food every day was a little bread and cheese, which he ate while journeying along the roads. To the lay fold whom he met he gave great edification; to his students he was a living model of piety. Through his efforts many religious institutes were filled with excellent members, and his native country received many holy priests and bishops, who acknowledge that under God they owe everything to Thomas White.

In his last illness he gave great evidence of the holiness of his life; and though death came unexpectedly while he was still organising this College of Santiago, he made very perfect acts of
conformity to God's will, bewailing his not having served Him more fervently. In the fifteen days of his illness he received Holy Communion three times and had Extreme Unction in good time. As we closed the commendation of his soul to God, he peacefully breathed his. last; his countenance retained all the appearance of life, All this gives us a special pledge of heaven; but we are greatly grieved for the loss to the Colleges of this Father, the Protector of his country. His death has caused a profound sensation in this City, where it is deeply lamented.

Father White's opening period of work for the new Irish College at Salamanca extended almost continuously from 1594 to 1605; it was often varied by his apostolic questings, described in this letter of Father de Castro SJ, composed and despatched from Santiago de Compostella on the very day of his holy and happy death. He was again Rector at Salamanca from 1617, and was constantly concerned with the sister Irish foundations : Lisbon stabilised by 1593, Santiago founded in 1612, Séville founded 1619. Midway in those three decades of unremitting toil, King Philip III had given its full formal rank as a foundation of the Spanish Crown to the “Royal College of Irish Nobles” (El Real Colegio de Nobles Irlandeses), the title borne to this day by this ancient and most fruitful foundation for our race and faith.

Timothy Corcoran SJ

◆ James B Stephenson SJ Menologies 1973
Father Thomas White 1558-1622
Fr Thomas White was born in 1558 of a family in Clonmel which gave many priests to the Church. His brother James was Vicar-Apostolic of Waterford, and another brother was the famous Fr Stephen White SJ. Thomas entered the Society when already a priest at 30 years of age.

His name should ever be held in benediction, for it was he who first started the idea of founding Colleges for the Irish on the Continent. In this way, he was instrumental in founding Valladolid, Salamanca, Lisbon, Seville and Santiago. It was he too who petitioned the General to establish the office of Procurator General for the Irish Mission, which post Fr James Archer was first to fill.

Fr Thomas died on Sunday May 28th 1622, 64 years of age after 34 spent as a Jesuit. In his obituary by Fr de Castro we read : “we are left overwhelmed with grief for what all the Colleges have lost in this Father and Protector of his country, and his death has created a profound sensation in this seminary and city, where it is bewailed with tears.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
WHITE, THOMAS.The only occasion that I find this Father mentioned is in a letter of the 22nd of August, 1607. He was then in Spain, with F. James Archer. I cross him again six weeks later. F. Fitzsimon, in the Preface to his Treatise on the Mass, printed in 1611, mentions him.

Born: 28 September 1660, An Daingean, County Offaly
Entered: 08 March 1680, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: c 1685, Salamanca, Spain
Final Vows: 28 August 1693
Died: 05 October 1722, St Ignatius College, Valladolid, Spain - Castellanae Province (CAST)

Uncle of James Evers (White) - Ent 06/03/1703; LEFT 01/11/1716

1690 At Logroño CAST teaching Philosophy
1715-1716 Prefect at Irish College Poitiers (With, Witus)
1720 A St Ignatius College Valladolid, Operarius
Was a Doctor of Divinity, taught Grammar, Philosophy and Theology 19 years

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1703-1709 At Salamanca
1721 At Valladolid
He was in CAST when Hugh Thaly, in a letter of 20 February 1686 earnestly requests that he be sent to the Irish Mission
A letter of his in 1720 is preserved at Salamanca.

◆ Fr Francis Finegan SJ :
Son of Patrick and Isabel née Wafer
Born Sragh, near Philipstown
Had studied at Santiago and begun Theology at Salamanca before Ent 08 March 1680 Villagarcía
1682-1686 After First Vows he was sent on a brief Regency and then to Royal College Salamanca for Theology where he was was Ordained c 1685
1686-1696 After his Tertianship representations were made to have him sent back to the Irish mission but his Spanish superiors, who appreciated White's exceptional ability, detained him. So he was sent to teach at Logroño and then to take a Chair in Theology at Valladolid
1696-1711 He was sent to Compostella, where he held a Chair in Theology and graduated DD
1711-1720 Because there was some dispute between the Cathedral Chapter and the University (where he was teaching) he returned to Valladolid again to a Chair of Theology.
1720 He resigned from teaching and was sent as Operarius to the Jesuit Church at Valladolid where he died 05 October 1722

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
WHITE, JAMES, was in the Province of Castile, in the early part of 1686, as I find in F. Hugh Thaly’s letter of the 20th of February that year. His services were then urgently demanded for the Irish Mission.

Born: 16 January 1693, County Waterford
Entered: 22 September 1724, Peru Province - Peruvian Province (PER)
Final Vows: 23 September 1741
Died: 20 December 1772, El Puerto de Santa María, Spain - Peruvian Province (PER)

Cousin of Marcus O’Phelan (PER) Entered 21/09/1725; LEFT 24/11/1745

◆ Fr John MacErlean Sj :
1726-1772 After his noviceship he taught the lower classes in St Paul’s College for twelve years.
After that he was engaged in domestic duties till his health broke down in 1758.
His whole life seems to have been passed in the Collegium Maximum of St. Paul at Lima, where he was living old and infirm in 1767, when the order of expulsion arrived from Spain.
In spite of his feeble state, he survived the hardships of the voyage, and arrived in Spain, where he was put ashore at Puerto de Santa Maria. He died there a few years later, on 20th December, 1772, in his eightieth year.

◆ James B Stephenson SJ Menologies 1973
Brother Maurice O’Phelan 1693-1772
Br Maurice O’Phelan was born in Waterford in 1693, and became a Jesuit in Lima in 1724.

After his noviceship he taught in the lower classes in the school for 12 years. From that time on he was engaged in domestic duties until his health broke down in 1758.

His whole life seems to have been spent in the Collegium Maximum of St Paul at Lima, where he was living old and inform in 1767 when the order of expulsion arrived from Spain. In spite of his feeble health, he survived the voyage and came to Puerto de Santa Maria.

He died there a few years later on December 20th 1772 in his 80th year.

Born: 17 March 1703, San Sebastian, Spain
Entered: 14 October 1717, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: 21 September 1726, Salamanca, Spain
Final Vows; 08 September 1736
Died: 20 September 1772, Bologna, Italy - Castellanae Province (CAST)

Older brother of Daniel RIP 1772

◆ Fr Francis Finegan SJ :
Son of John and Julia née Cruise (de la Cruz) brother of Daniel
Received a special dispensation for Ent 14 October 1717 Villagarcía, as he was only 14 years old
After First Vows he remained for Juniorate at Villagarcía and then he was sent to Salamanca for studies and was Ordained there 1727.
1730-1733 Taught Philosophy at Compostela
1733-1737 Prefect of Studies first at Royal College Salamanca and then San Ambrose Valladolid
1737-1742 Taught Theology at Valladolid
For reasons of health he had then to be relieved of his scholastic posts but he served his Province well as an Operarius at Oñati and San Sebastián until the expulsion of the Society from Spain, 1767
He found refuge at Bologna, Italy and died there 20 September 1772 on the eve of the Suppression
The superior of the Irish Mission, Ignatius Kelly, asked the General to have the Meagher brothers assigned to the Irish Mission but Spanish Superiors determined to hold on to these brilliant brothers

Born: 23 May 1907, Rathmines, Dublin
Entered: 20 September 1924, St Stanislaus College, Tullabeg, County Offaly
Ordained: 24 June 1937, Milltown Park, Dublin
Final Vows: 08 September 1942, Wah Yan College, Hong Kong
Died: 07 March 1976, St Francis Xavier Church, Phoenix, Arizona, USA

Older Brother of John (Jack) O’Brien - Ent 01/09/1927; LEFT 18 June 1935

by 1929 at Eegenhoven, Leuven Belgium (BELG) studying
by 1932 fifth wave Hong Kong Missioners - Regency
by 1939 at St Beuno’s, Wales (ANG) making Tertianship
by 1960 at St Francis Xavier, Phoenix AZ (CAL) working

◆ Hong Kong Catholic Archives :
Father Harry O’Brien, S.J.
R.I.P.

Prefect of Studies at Wah Yan College, Hong Kong, before and after World War II and at St. Louis Gonzaga, Macau, during the war, died at Phoenix, Arizona, U.S.A., on 7 March 1976, aged 68.

Note from Timothy Doody Entry
Another passage in this book also describes Mr. Doody busy amid shelling and bombing. During a lull in his billeting work he found a new apostolate. Two priests were sheltered in the M.E.P. Procure on Battery Path. Mr. Doody took up his position outside the Procure and boldly enquired of all who passed if they were Catholics, and, if they were, did they wish to go to confession. The results were almost startling. The most unexpected persons turned out to be Catholics, from bright young things to old China hands, and after the first start of surprise at the question in the open street in staid, pleasure-loving Hong Kong, they generally took the turn indicated by Mr. Doody and found Father Grogan of Father Fitzgerald of Father O’Brien ready to meet them inside.

◆ Irish Province News

Irish Province News 21st Year No 4 1946

Leeson St :
We were very glad to have several members of the Hong Kong mission with us for some time: Frs. P. Joy, T. Fitzgerald, and H. O'Brien, while Fr. George Byrne has joined us as one of the community.

Irish Province News 22nd Year No 1 1947

Departures for Mission Fields in 1946 :
4th January : Frs. P. J. O'Brien and Walsh, to North Rhodesia
25th January: Frs. C. Egan, Foley, Garland, Howatson, Morahan, Sheridan, Turner, to Hong Kong
25th July: Fr. Dermot Donnelly, to Calcutta Mission
5th August: Frs, J. Collins, T. FitzGerald, Gallagher, D. Lawler, Moran, J. O'Mara, Pelly, Toner, to Hong Kong Mid-August (from Cairo, where he was demobilised from the Army): Fr. Cronin, to Hong Kong
6th November: Frs. Harris, Jer. McCarthy, H. O'Brien, to Hong Kong

Irish Province News 51st Year No 3 1976

Obituary :

Fr Harry O’Brien (1924-1976)

Harry O’Brien had the misfortune of spending most of his life too far away from those who knew him best. He went to Hong Kong as a scholastic, was not very successful at learning Chinese, but held posts which for a scholastic of those days were of high importance. He was prefect of studies, gamesmaster, editor of a monthly called The Rock, and in whatever spare time he had he gave instruction. Many of those he instructed are today well known Catholics in Hong Kong.
This work was really too much for him, and going back to Ireland for theology, he acknowledged that he was very tired. He was ordained in Dublin, and did his tertianship in St Beuno’s in north Wales. Even at that time, he was in pain from the incipient arthritis which was later to cripple him - and open the door to a new life in a new land,
After tertianship, Harry returned to Hong Kong, and was again appointed prefect of studies at our big day-school in Hong Kong, Wah Yan College. (This is the name given by the founder of the school, a Catholic layman, who chose part of the name of his native village and part of his own Chinese name for the school, which he later handed over to Ours.) This time Harry worked for about three years in Wah Yan.
Then came the Pacific war and the Japanese attack on Hong Kong, 8th December, 1941. During the fortnight's siege of the colony, the Jesuits who were then in Hong Kong helped to find food and shelter for the thousands of homeless who crossed from the mainland of Kowloon at the approach of the Japanese army. This was dangerous work, because the island of Hong Kong was shelled from about eight in the morning until light failed. The nights were mostly quiet. On one occasion Harry had to bring families from the dangerous houses at sea-level facing the harbour and the Japanese guns, to the quieter, safer heights of the Peak, a fashionable district about 1800 feet above the sea, and at the time considered a “good” address. He risked his life, because the road to the Peak was a carpet of bursting shells. When the British surrendered, on Christmas day, 1941, English, Americans, and those whom the Japanese called “enemy aliens” were imprisoned until the end of the war.
The city emptied. Chinese returned to their villages, Portuguese, Indians, Irish and a few Chinese took refuge in Macau, the small Portuguese enclave on the China coast about forty miles west of Hong Kong. The Portuguese organised centres for the refugees from Hong Kong: large houses, a few small hotels and some Vacant government offices. In these centres the refugees found shelter, a minimum of food-mostly rice. But there was no school, and these young people from Hong Kong had nothing to do all day but roam the streets, and at night, sit at the doors and look at the moon.
The Portuguese governor of Macau and the British consul first got the idea of a school for the refugees, and they approached Fr Paddy Joy, then Superior of the Mission. The Portuguese government agreed to give a house, books, and a small salary to the staff. Harry was made prefect of studies and superior of the Jesuit community of five. He called the school Gonzaga College, or Luís Gonzaga College, as it is still known by its past pupils. Scholarly by nature and discipline, Harry directed this school through the turmoil of the war years, with an authority which inspired respect, and a kindness which made him loved. During these years in Macau, Gonzaga College had in all about 200 students. Of this number, eight are now doctors, seven are professors in American and Canadian universities: one is a lecturer in marine biology in the University of Hawaii, and three are architects: which is not a bad record for any school.
But these three years of war broke Harry - physically. He returned to Hong Kong again as prefect of studies in Wah Yan College. He was in constant pain, and arthritis was crippling him. But none knew of his pain - except his “doctor”, as he used to call the chiropractor whom he visited daily. He wasn't getting better, so the Superior of the Mission, Fr Tom Ryan, did the big thing and the wise thing. He sent him to the famous Mayo Clinic in Rochester, Minnesota. The doctors there said that Harry could not return to Hong Kong or to the humid Irish climate. Fr Ryan arranged for him to go to the dry, desert climate of Arizona, and there in the small oasis of Phoenix, Harry worked for twenty six years.
In Phoenįx, Arizona, the Jesuits of the California Province have a large day-school (Brophy), much like Belvedere. Harry taught there for a while. But it was in the parish church of St Francis Xavier that he did the work by which he will be remembered. He had that rare and precious gift of putting everyone at their ease. Maybe this was due to his obvious holiness, or to his kindness, or to his sense of humour, or to a combination of all three. Whatever it was, the people of Phoenix - a shrewd and candid cross-section of America-loved and respected him. They showed this when he died. But they also showed it in a very practical way when he celebrated his golden jubilee in the Society two years ago, in 1974. The parishioners gave him a cheque for US $14,000. Part of this was used to remodel the kitchen of the presbytery, and on the wall is a brass plate which reads: “On the occasion of the 50th year in the Society of Jesus of Father Henry ‘Harry’ O'Brien, this room was remodelled”.
He got on equally well with the community. He was spiritual father, an authority on canon law and marriage cases, and a wise and kind confessor. After the evening visit to the blessed Sacrament, he would slip into the confessional near the domestic chapel.
He was never prominent in conversation, and whether right or wrong in his opinion, he was too clear-headed to be unjust. He spoke seldom, but when he did speak, he was worth listening to. He had a quiet, well-honed wit. But it wasn't barbed: it never hurt.
The stained-glass windows in the church of St Francis Xavier, Phoenix, were designed by Harry. Few of his contemporaries - in Ireland anyhow - knew that he was an artist of quality, with a nice feeling for colour and proportion, and more than an amateur knowledge of technique, especially of oil-painting. One of his portraits of a former superior of the parish - hangs in the community library. But he never took painting seriously. He told this writer that he didn't know enough about painting to be really good, and know too much to be really bad. For him, it was a supremely relaxing hobby, and nothing more.
Harry never returned to Hong Kong. He was invited, but he felt that he had not the strength for the journey, or the courage to face anew so much that was old. He was in poor health for months, and last September, 1975, cancer of one lung was discovered. The treatment - deep-ray therapy - was painful and unavailing. Harry died on 7th March, 1976.
Fifty priests from the diocese concelebrated the requiem Mass. Bishop McCarthy was represented by his vicar-general, and him self came later to pay his respects. Harry rested for a day in the church to which he had given his best years, the coffin bathed in the desert light from the windows which he designed. He was a holy priest, a loyal Jesuit, and a good friend. May he rest in peace.

Another Jesuit writes of Harry as follows:
When I arrived in Phoenix in December 1959 Harry O’Brien was already a living legend. His white hair and his frail figure gave him the appearance of a much older man, especially to the children of the parish, all of whom knew him well.
Harry had only been ten years in Phoenix then, but that was a long time, a lot longer than most other people. He had come to an area that was open country. Brophy College Prep, the Jesuit High School, was out in the fields north of town. Its beautiful mission chapel was the parish church. The parish priests lived in a converted garage, cooled in the 100 degree summer heat by an electric fan. They served a parish with no northern boundary.
Yet such was the population explosion in Phoenix in those days that during Harry's first decade in Arizona, St Francis Xavier parish built a new million-dollar church, a parochial school with 1,000 pupils, a girls' high school with 500 girls, a convent and a rectory with accommodation for a dozen priests. The whole surrounding area for miles and miles became one of the best residential areas in Arizona.
Because so many of the people were newcomers, and because Fr O’Brien had preceded most of them, and because he looked venerable, he was revered as the old parish priest who was there longer than anyone could remember.
Harry deserved the reverence. He was a true spiritual father to the parish, constantly absorbed in every aspect of parish life. He was the earnest preacher and the patient listener, especially in the confessional. He visited the school every day walking from class to class asking a few questions and answering the many that were put to him. He organised and taught an enquiry class for adults, that ran a course of twenty weeks or so and was immediately followed by another. He handled most of the cases for the marriage tribunal, always a tedious and time-consuming chore. And he visited the old folks and the sick in their homes. A lot of his “spare” time was spent in the parlour.
This list of tasks may seem routine. But in St Francis Xavier parish they were not routine. Harry did them all, and for the most part alone. The list is probably not complete, but hopefully it portrays the picture of an indefatigable man, a man consumed with zeal for the interests of God and of his people.
Since he touched so many lives so intimately, it is not surprising that his death, although not totally unexpected, was followed by outpourings of sorrow and even of disbelief. It is a beautiful tribute to this great priest that grown men were not ashamed to weep openly as the church of St Francis Xavier was filled to capacity on two successive evenings, for the rosary and for the Mass of the Resurrection.

At the requiem Mass for Harry O’Brien, it was Fr John E Hopkins (Calif.), who has completed fourteen years in Phoenix, who delivered the homily. He mentioned the constant arthritic pain from which Harry suffered, and went on:
“In his 68 years Fr. O'Brien spent over 34 as a priest, 26 of those years with us. In 1974 when he celebrated his 50 years in the Order, he asked me to preach a sermon at the Brophy chapel on the priesthood, because it meant so much to him. We can recall, those of us who heard him preach, the razor-like sharpness of his mind, the clarity of his ideas and his scholarly approach to the subject at hand. His interest in the Church was whetted by the decrees of Vatican II, and he was an avid reader and promoter of all the new ideas which came from the Council, to make the faith more meaningful to the people of the Church he loved
Like Xavier, who taught little children the truths of the faith and baptised countless people, Fr Harry taught the children in our parochial school for many years, and this work was his joy. His work of teaching was not limited to youngsters but like Xavier he taught adults as well in our religious Inquiry Forum, and like Xavier baptised countless adults”.

There is much about Fr Harry's China days in Fr Thomas F Ryan’s book “Jesuits under fire”.

◆ The Belvederian, Dublin, 1976

Obituary

Father Henry O’Brien SJ (1924)

Fr Henry O'Brien died in Phoenix Arizona this year. Fr Albert Cooney SJ, who was with Fr Harry during the Japanese attack on Hong Kong in 1941, and also in Arizona, has this to say:

“Harry was worshipped in our church of St Francis Xavier in Phoenix, and 100 priests and the vicar general concelebrated the requiem mass”.

The following sermon was preached by Fr. John Hopkins SJ :

“True doctrine was in his mouth, and no dishonesty was found upon his lips; He walked with me in integrity and uprightness, and turned many away from evil. For the lips of the priest are to keep knowledge, and instruction is to be sought from his mouth, because he is the messenger of the Lord of hosts”. Malachy 2:6-7

Reverend Fathers, dear sisters, relatives and friends of Father Henry O'Brien:

We recall in a Jesuit Church each year at this time, some aspects of the life of St Francis Xavier because this is the time of the Novena of Grace. How frequently we are reminded of St Ignatius asking Xavier “What does it profit a man to gain the whole world and suffer the loss of his soul?”

I am sure, that, my friend and your friend, Harry, heard these words many times in his youth and decided to enter the Society of Jesus and become a priest in order to serve God. We, who have known him here in Phoenix, have come to appreciate the spirit that was instilled into him in his early years. I am quite certain that his mother's sister, who is also his Godmother, and with us here tonight, will remember these moments in his early life.

We know and believe that a priesthood filled with years of assistance to others in instruction, in kindness in the confessional, in caring for the sick and the dying, in baptizing, marrying and counselling people, is the ideal of every priest, but a priesthood filled with these things and also with constant arthritic pain is not what would be considered an ideal life, yet, we who knew him, knew that this was his lot . . , something he accepted from the hand of God for the good of souls.

The love for the Society of Jesus as part of the universal Church should be the love that inspires all Jesuit priests. Like Xavier who thirsted for souls, so should we, and this is the love that sent Father O'Brien around the world in search of souls.

He entered the Society in Ireland, made his philosophy studies in Louvain, France, taught as a young scholastic in Hong Kong, studied theology in Milltown Park, Ireland ... tertianship in Wales, then back to Hong Kong for priestly work as a teacher, headmaster and prisoner of the Japanese until he came to us here at St. Francis Xavier Church as a gentle, kind, considerate, prayerful model of priestly life.

As Xavier travelled for many years, so did he always with the Ignatian idea of what more can I do for God? As Xavier went from the Indies to Japan and desired to go to China, so did he travel along almost the same route, but instead of Japan, he landed in Hong Kong.

In his 68 years Father O'Brien spend over 34 as a priest, 26 of these years with us. When he celebrated his 50 years in the Order in 1974 he asked me to preach a sermon at the Brophy Chapel on the priesthood, because it meant so much to him. We can recall, those of us who heard him preach, the razor-like sharpness of his mind, the clarity of his ideas and the scholarly approach to the subject at hand. His interest in the Church was whetted by the decrees of Vatican II and he was an avid reader and promoter of all the new ideas which came from the Council to make the faith more meaningful to the people of the Church he loved.

Like Xavier who taught little children the truths of the faith and baptized countless people, Father Harry taught the children in our parochial school for many years, and this work was his joy. His work of teaching was not limited to youngsters but like Xavier he taught adults as well in our religious Inquiry Forum, and like Xavier baptized countless adults.

St Francis Xavier wrote to Ignatius with news of his progress and eagerly awaited news from Europe. He was a missionary, who had left home, but he was very happy with news from home.
When Xavier was alive there was no such thing as radio or TV sets such as we have now, so it was by letter that he was kept aware of what was going on in the Society. Father O'Brien kept up to date on news from home by radio, TV and newspapers ... because even though he was an American citizen, part of his interest was still in Ireland, and the politics of that country, the Northern Ireland conflict, and the way his country was treated by the English nation. He also had a loving concern for his brother and sister and their families in Dublin. They will miss him as we will here.

The people of the world who do not know God may spend themselves in seeking temporal goods which death snatches away from them. We know that the privilege of the priest is that his labor and the goods he gathers by this labor lasts for all eternity. The hundred-fold and everlasting were promised to the apostles and their successors. The fruit of the labors of a priest is entirely spiritual and lasts for all eternity.

We know that the fruits of the labor of Xavier lasted through 200 years of persecution in Japan. The faith he inspired in the lives of the people was handed down from generation to generation. It is still there. The love of Christ was kept alive. The work of the missionary is recorded in heaven.

We here at St Francis Xavier Parish will remember Xavier's love for souls each time we enter the Church ... and we will also be reminded of the artistic talent of Father O'Brien when we look at the stained glass windows designed by him. We, who knew him well, know what enjoyment he received from his work as an artist, as well as a priest.

As long as this Church stands his talent will be recognized ... and when the years take their toll of this building, the faith that inspired the people who were touched by his generosity and kindness will last as did the faith of Xavier's converts.

To paraphrase St. Paul: “Father O'Brien you are a priest forever according to the order of Melchisedech”

May you rest in peace!

Born: 1594, Dublin City, County Dublin
Entered: 01 November 1610, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Died: 02 October 1611, Villagarcía, Galicia, Spain - Castellanae Province (CAST)

Nephew of William Bathe - RIP 1614

◆ Fr Francis Finegan SJ :
Son of John and Gineta née Dillon and nephew of William Bath
He entered the Irish College, Salamanca, where he took the student oath, 8 November, 1609. A short time after he applied to the Provincial of Castile to be admitted to the Society but was rejected because of his youth.
The General on 22 June, 1610 ordered that Thomas should be received into the Novitiate at Villagarcía. His early death occurred there, October, 1611 as a Novice.

Born: 12 April 1564, Drumcondra Castle, Dublin
Entered: 14 October 1595, Tournai, Belgium - Belgicae Province (BELG)
Ordained: c 1602, Padua, Italy
Final Vows: 02 December 1612
Died: 17 June 1614, Madrid, Spain - Castellanae Province (CAST)

Uncle of Thomas Bathe - RIP 1611

Mother was Eleanor Preston
Studied Humanities in Ireland, Philosophy at Oxford and Theology at Louvain
Was heir to Drumcondra Castle. Writer, Musician and Spiritual Director
Died as he was about to give a retreat to the court of Philip II of Spain
“Janua Linguarum” edited 20 times and in 8 languages

◆ Fr Edmund Hogan SJ “Catalogica Chronolgica” :
Son of John, a Judge and Eleanora née Preston
Heir to Drumcondra Castle
Writer; Musician; Spiritual Director; Very holy man
Studied Humanities in Ireland and Philosophy partly at Oxford and partly with his Theology at Louvain.
Admitted to the Society at Courtray (Kortrijk) by BELG Provincial Robert Duras, and Entered at Tournai
(Interesting mention is made of him in Irish Ecclesiastical Record March 1873 and August 1874.)
After completing his studies he was made Rector at Irish College Salamanca
He died at Madrid aged 50 just as he was about to give a retreat at Court of Philip II
His “Janua Linguarum” was edited about twenty times and once in eight languages.
(cf de Backer “Biblioth. des Écrivains SJ” who enumerates his writings)

◆ Fr Francis Finegan SJ :
Elder son of John, of Drumcondra and Eleanor, née Preston, daughter of the third Viscount Gormanston.
He entered on his higher studies at Oxford but was prevented from graduating by the Oath of Supremacy. During his time at Oxford when he was still only twenty, he published ‘A Brief Introduction to the true Art of Musicke’. A Brief Introduction to the skill of Song' appeared a few years later. To these publications as well as his family's intimacy with Perrott, Lord Deputy of Ireland, William owed his reception at the court of Elizabeth 1. Eventually he renounced his inheritance in favour of his brother and determined to become a priest.
Studied for three years at Louvain before Ent 1595 Tournai
After First Vows he was sent to complete his studies at St. Omer and Padua and was Ordained priest c. Summer 1602.
1602 He was now named secretary to Mansoni, Papal Envoy to Ireland but the Irish defeats at Kinsale and Dunboy rendered Mansoni's Embassy superfluous. By early Spring 1603 he was in Spain. There were many requests for him to return to Irish Mission, but he remained in Spain until his death in at Madrid 17 June 1614.
He was the valued spiritual director of the Irish College, Salamanca and it was there he wrote in collaboration with Stephen White and others his “Janua Linguarum” which appeared in 1611. This book went into many editions in various European languages including English. The English version, which in turn went into many editions, was shamelessly pirated without reference to Bathe's authorship.

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Bathe, William
by Seán P. Ó Mathúna

Bathe, William (1564–1614), diplomat, author, and Jesuit, was born in Drumcondra castle on Easter Sunday 1564, son of John Bathe (d. 1586), Irish solicitor general, chancellor of the exchequer, and grandson of James Bathe (qv), chief baron, and Eleanor Bathe (daughter of Jenico Preston, 3rd Viscount Gormanston, and Catherine Fitzgerald, sister of Thomas Fitzgerald (qv), ‘Silken Thomas’). He was educated privately in Dublin and at St John's College, Oxford; he left before graduation, probably on grounds of conscience. In 1589 he registered in Gray's Inn, one of the four inns of court in which candidates for the Irish bar were required to study. He attended the courts of Elizabeth and Philip II before commencing the study of theology in Louvain (1592), and entered the Jesuit order in Courtrai (1595). He acted as intermediary for O'Neill (qv) during the early stages of the nine years war. After ordination he was appointed adviser to Ludovico Mansoni, legate, later to Ireland. They reached Valladolid in December 1601 but did not proceed further after the fall of Kinsale.

Bathe never returned to Ireland. Two long letters written in June 1602, in Irish Jesuit archives, indicated keen support for fresh forces massing in northern Spain to free Ireland a jugo haereticorum (‘from the yoke of the heretics’). He maintained periodic contact with the court of Philip III. A brother, Sir John Bathe (qv), deeply respected in Old English circles, assumed the role of religious spokesman for his class for more than a quarter of a century; he too visited the Spanish court. A younger brother, Fr Luke Bathe, headed the Capuchin mission in Ireland in the 1620s and was a renowned preacher. William Bathe was spiritual director to expatriate students in the Irish College, Salamanca. He founded a sodality, ‘Congregación de pobres’, for the spiritual and temporal welfare of the poor of that city, and gained a wide reputation for conducting retreats and days of recollection in monasteries and seminaries. He died suddenly in June 1614 while holding a mission for government personnel in Madrid.

His Brief introduction to the true art of music, published in 1584 while he was a student in Oxford (reproduced by Colorado College of Music Press, 1979), and A brief introduction to the skill of song (1596; new ed. by Boethius Press, 1982), were among the earliest printed texts in English on the theory of music and song, and highlighted the ambiguities in mutation from one hexachord to another in a melody with a range of more than six notes. Aparejos para administrar el sacramento de penitencia (1614) reflected his pastoral work. His main claim to fame, however, was Ianua linguarum (1611) with its long preface on linguistic theory. At least thirty editions of this work were published. The most elaborate, A messe of tongues (London, 1617), Ianua linguarum silinguis (Strasbourg, 1629), and Mercurius quadrilinguis (Basel and Padua, 1637), included English, Latin, Greek, Hebrew, Spanish, Italian, and German versions. He used short pithy sentences in parallel columns to enable mature students to learn several languages simultaneously. He allowed no repetition of the 5,300 different items of lexis. His multilingual presentation was adopted by Ian Amos Komensky for his Janua linguarum reserata series. Bathe's first cousin, Christopher Nugent (qv), 14th Baron Delvin, used a small number of colloquial phrases in parallel Latin, Irish, and English columns in his Primer of the Irish language for presentation to Queen Elizabeth (1562). The primer followed a system used by English-born wives in the Kildare household to learn Irish from the early fifteenth century. As such the method predated the Aldine Press and the Adagia of Erasmus.

E. Hogan, Distinguished Irishmen of the sixteenth century (1894); S. P. Ó Mathúna, An tAthair William Bathe, C.I, 1564–1614: Ceannródaí sa Teangeolaíocht (1980); id., ‘The preface to William Bathe's Ianua Linguarum (1611)’, Historiographia Linguistica, viii, no. 1 (1981); id., William Bathe, S.J., 1564–1614: a pioneer in linguistics (1986); id., ‘William Bathe, S.J., recusant scholar: “weary of the heresy” ’, Recusant History, xix, no. 1 (1988), 47–61

◆ Jesuits in Ireland : https://www.jesuit.ie/news/jesuitica-5/

JESUITICA: First musical textbook
The first musical textbook in the English language, A brief introduction to the true art of musicke (1584), was the work of William Bathe, born in County Dublin, who became a Jesuit
in 1596. A genuine polymath, he had by that stage already taught mnemonics to Queen Elizabeth I, presented her with a harp designed by himself, and studied at Oxford, Gray’s Inn and Louvain. He invented a simple form of musical notation (presently being researched in Trinity by Sean Doherty), and as a Jesuit wrote a seminal book on linguistics, and was an important pioneer in popularising the Spiritual Exercises.

◆ James B Stephenson SJ Menologies 1973

Father William Bathe 1564-1614
William Bathe was born on April 2nd 1564 in Drumcondra Castle, the grounds of which is the present day asylum for the male blind, now in the charge of the Brothers of Charity.

He was a fairly close relation of Elizabeth I of England. As a young man he was sent as a personal messenger to the Queen by the Viceroy of Ireland. He became a great favourite of hers and used amuse her greatly by his skill in playing all kinds of musical instruments. He also entertained her by teaching her mnemonics.

His skill in music was both practical and theoretic. He invented a “harp of new device”, which he presented to the Queen. He also wroteb a treatise called “A Brief Introduction to the True Art of Music”. His name was also renowned for his famous book “Janus Linguarum”, a method of learning Latin or any foreign language, which ran into hundreds of editions iun most European languages, and held its place as a teaching method for centuries.

But his greatest claim to fame, and his merit in the sight of God was, that having spent some years at Oxford with no little distinction, being such a favoutite of Elizabeth, with a glorious career in front of him in the world, he returned to Ireland, surrendered his rights to his father’s extensive estates and entered religion. He became a Jesuit at Tournai in 1596.

He spent 19 years of most usefiul work in the Society, working in the Irish Colleges on the continent. Inspite of repeated requests, and his own desire, he was not released to work on the Mission in Ireland.

He died with a great reputation for sanctity in Madrid on June 17th 1614, at the early age of 50 years.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BATH, WILLIAM, a native of Dublin. After studying at Oxford he grew weary of heresy, and retiring to the Continent entered the Novitiate at Tournay, in 1596. When he had finished his studies at Padua, he was ordered to Spain, and appointed Rector of the College of his Countrymen at Salamanca. To the regret of all who knew his merits, he was prematurely taken off by illness at Madrid, on the 17th of June, 1614, aet. 48. He has left :

1. “An introduction to the Arte of Music”. 4to. London, 1584.
2. “Janua Linguarum”, 4to. Salaman ca, 1611.
3. “A Spanish Treatise on the Sacrament of Penance”. N.B. This was edited at Milan by F. Jos. Cresswell, in 1614. 4. “Instructions on the Mysteries of Faith, in English and Spanish”. F. More in p. 112 of his Hist. Prov. Angl. has inserted a letter of F. W. Bath, in praise of F. Person’s “Christian Directory”.

Born: 18 September 1852, Clonmel, Co Tipperary / Dublin City
Entered: 28 September 1869, Milltown Park
Ordained: 29 July 1887
Final Vows: 15 August 1891, Australia
Died: 21 August 1898, St Ignatius College, Riverview, Sydney, Australia

Twin brother of James - RIP 1908

by 1878 at Roehampton London (ANG) studying
by 1880 at Stonyhurst England (ANG) studying
by 1886 at Oña Spain (ARA) studying
Came to Australia 1891

◆ HIB Menologies SJ :
He was a twin brother of James Murphy - RIP 1908. He was also a brother of Canon Henry Murphy of Arran Quay and Lieutenant Colonel William Reed Murphy DSO, who had a distinguished career in the Indian Civil Service.

He went to UCD aged 14.

In the Society he went to Roehampton and studied the “Litterae Humaniores”.
He was then sent to Stonyhurst for three years Philosophy.
He completed his studies in France and was then sent to Clongowes, and he spent five years Regency there, before becoming Prefect of Studies at Tullabeg. Tullabeg at that time was renowned for the brilliant successes of its pupils in the Intermediate education Board at the Royal University, as well as the preliminaries for the Royal Military Colleges of Woolwich and Sandhurst, and the higher division of the Indian Civil Service.
Then he moved to Oña in Spain where he completed a brilliant course in Theology, and was Ordained 29/07/1887.
1887-1889 After Ordination he was sent back to Tullabeg. His health suffered there with chronic phthisis (TB).
1891 He was sent to Australia for the good of his health. He was appointed Prefect of Studies at Riverview, an office he held until his death there 21/08/1898. During his time at Riverview he took a keen interest in all educational movements affecting the colony, ad figured prominently whenever his influence could be of service in furthering the interests of higher education.
During his final illness he was well cared for in the community. His needs were attended to by Timothy J Kenny the Superior and George Kelly. He made many friends in Sydney, all of whom felt deep sorrow at his death.

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
John Murphy, twin brother of James, Irish province, was educated by the Marist Fathers, Dublin and entered the Catholic University at the age of fourteen; afterwards studying “letters” at Roehampton, London, and matriculating with distinction at the University of London.
He entered the Society at Milltown Park, Dublin, 28 September 1869, taught French and arithmetic at Clongowes, 1873-79, studied philosophy at Stonyhurst, 1879-82, and theology at Oña, Spain, 1885-89. His regency, 1882-85, was at St Stanislaus College, Tullabeg, teaching humanities to the senior classes. He was prefect of studies, 1884-85. He returned to this college after ordination until 1890, being superior of the juniors and prefect of studies and teaching rhetoric.
He arrived in Australia in 1890 and completed tertianship at Loyola College, Greenwich, that year. Then he was sent to St Ignatius' College, Riverview, in 1891, where he was prefect of studies until his death in 1898 from tuberculosis.
Murphy was considered a heroic worker, an outstanding administrator, gifted in learning, who shunned publicity and praise, and a man of true charity He was a very good teacher of senior Latin and history, substituting for absent teachers as required. He knew the progress of each boy in the school, and showed great interest in them.
He introduced “test” examinations for the public exam students, and also weekly examinations. He also introduced class repetitions, and class championships (emulation). This allowed the boys of a lower class to compete against boys of an upper class. Sometimes a boy would be asked to submit to questioning from members of the community on Sundays. He also continued Charles O’Connell's approach of commenting on the public examination system in New South Wales. His former students described him as a “truly great man, strict, but scrupulously fair”. He was experienced as hardworking, kind and genial, and respected for his professional approach to learning.

◆ Our Alma Mater, St Ignatius Riverview, Sydney, Australia, Golden Jubilee 1880-1930

Father John Murphy and Riverview

A outstanding figure at Riverview in the nineties was Father John Murphy. He came to Australia in 1891, and for seven years '91-'98, the last of his life, he was at Riverview, where he filled with great distinction the office of Prefect of Studies. He had already completed a brilliant scholastic career, and came to Australia with shattered health. The sunny skies of Riverview kept him with us for seven years, greatly to the benefit of Riverview from a educational point of view, and greatly to the spiritual benefit of all who were witnesses of his edifying life. He was a man of the clearest intellect. I can still remember the mode he had of lining with a thin red line the margin of a history, and by well placed 1, 2, 3, 4 for divisions, a, b, c for sub-divisions, and sometimes even other ciphers for sub divisions (if one will forgive the use of such a word), putting before a reader at a glance quite all the salient point sof pages dealing for example with many details of the French Revolution in the old black covered Modern History Text Book. He was essentially a man of clear ideas. His learning seemed to us boys to cover all branches. He only taught special classes, except when there was a shortage of teach ers, in which case he filled any gap. He graded the classes most carefully; while he would put some boys up classes so that they might cover the ground of two classes in one year, he was equally strict in not allowing anyone who slacked to advance a class at the end of the year unless he had passed in his examinations. He introduced “Test” examinations, which so far as I know, were not then in use i nSydney, for the boys of the classes preparing for the public examinations. These were held a month before the public examination and all knew that they must pass if they were to be sent for the public examination. He introduced a system of weekly examinations. Any class might be examined, it was nearly always only one, and in any subject, and the examination was in the actual work that was supposed to have been done. One never knew until the Sunday morning whether one would have an examination or not. Father Murphy, we believed and I think this is true, set the examinations himself and corrected them. And on Monday appeared the lists. They had in places a P, meaning Penal Studies, or a VP, meaning Penal Studies and a Visit to the Prefect of Studies, a visit which one naturally dreaded. A surprising thing to us boys, at first, was how the P. and VP was placed in position in the list. Often a boy who got about 54per cent. would have P after his name, whereas many who achieved (no doubt with what Father Murphy considered sufficient effort) about 30 per cent. were given an honourable pass. The discretion so shown by Father Murphy was appreciated with the growth in years, and was characteristic of his justice, which saw clearly. There was another custom in vogue during the period of Father Murphy which aided the school work. About once a month, on Sunday, there would be a "class out." There would be no weekly examination that Sunday, but one of the classes would assemble in the presence of the Rector and Community, and would be put through their paces. On such occasions Father Murphy would always ask Father Rector and the rest of the Com munity to question some boy who had the floor, usually after he had him self catechised him. It was an occasion of triumph for a deserving boy and deep humiliation for an idler, and one never knew beforehand which type of boy would be put to the ordeal. Father Murphy also instituted the Class Championship. This was very cleverly engineered so as to allow boys of lower classes to compete, often successfully, with boys of the upper classes, and the emulation was great.

Father Murphy usually said the boys' Mass in the morning, and the vision of that frail, devout figure offering the Great Sacrifice, and distribut ing the Bread of Life was of edification infinite, and has left abiding, holy memories. He was in harness to the end. We boys knew he was not at all well, otherwise he would be teaching; and after one night and day of watch ing, while we were in study, a tolling bell the only such I heard during my seven years at Riverview, announced to us that one whom we all revered and, in spite of his severe justice, could not help loving, had gone to his reward. He was undoubtedly a great man and, if human judgment is ever right in such matters, a saint.

PJ DALTON SJ ('93-99).

The Tribute of Riverview to John Murphy

Father Murphy, who had laboured all his life for others, more than once expressed a wish that his illness might be shortened because he did not like to see others put to trouble for his sake. Yet no one thought it trouble to do everything he could for one whom all esteemed so much, Father Murphy would have wished to be able to work to the end, nor did he remain many days when work was no longer possible. During those last few days he had all the consolation that the good Master gives to those who have done generously and well in his service. It was his special joy to re ceive the Holy Communion each day, and on the last three mornings to have Mass celebrated in his room, On the 21st of August, during the quiet of the evening study hour, he received the last absolution, and calmly and happily passed away to his reward.

Forty-six years before, Father Murphy was born in Clonmel, in the County of Tipperary, for which county his father was a magistrate. He was one of a family who have all since distinguished themselves in life. His eldest brother is now the Very Rev Canon Murphy PP, of Arran Quay, Dublin, and not only holds high rank as an ecclesiastic, but is also a gifted scientist. Another brother-Surgeon Lieutenant-Colonel Murphy, DSO (Order of Distinguished Service) - has repeatedly won honours in India, especially in the Candahar campaign, His twin brother, Father James Murphy SJ, holds the high position in the Irish Jesuit province of Master of Novices and Rector of the College of St Stanislaus, Tullamore. His sister was lately Superioress of the Loreto Convent, Dalkey, Ireland. When Father John Murphy was about ten years old, his parents removed from Clonmel to Dublin, and there he was educated at Dr Quin's school, Harcourt Street, and at the school of the Marist Fathers. At the early age of seventeen he entered the Jesuit novitiate, and after the two years of probation he was sent immediately, on account of his delicate health, to be prefect at the great Irish College of Clongowes Wood. When he had been at Clongowes he went to study Rhetoric at Roehampton College, London, and having finished his course there and matriculated with distinction for the London University, he was appointed professor to the young Jesuits who were preparing themselves to teach in the Colleges. In 1879 Father Murphy began at Stonyhurst College the study of Philosophy, to which he applied himself for three years. He was then made Prefect of Studies at St Stanislaus' College, Tullamore, whose students were then winning many brilliant successes in the University and Intermediate Examinations. Fr Murphy's health did not long permit him to hold this office, and his superiors sent him for change and rest to Clongowes. After some months at Clongowes, where he was first Prefect of Discipline, he went to Oña, in Spain, and there studied theology for four years. Being ordained priest, he returned to Ireland, and once more took charge of the studies of the Junior members of the Order. But, falling into weak health, it was thought that the fine Australian climate would benefit his health. He came to Sydney in 1891, and for the last seven years of his life was Prefect of Studies at Riverview.

It was only during the seven years that Father Murphy lived and worked at Riverview that we, with few exceptions, were privileged to know him. Some few could speak of debts of gratitude owed to him many years ago, and many thousand miles away; but they tell us enough when they say that time and place and illness had, in his case, only made their outward changes. It was fortunate, indeed, for our College, when it was yet young, to have had him as a director of its studies, for he was a man born to or ganise, and his work will not easily perish. He was a heroic worker, and he had not laboured long among us when the spirit that was in him made its influence felt throughout the entire College. His shattered health did not impede him. We have heard him speak with admiration of those Spanish commanders in the late war who went down with their ships, their country's flag still flying, and we felt that were he in their places he would have done the same. But he sacrificed himself for a nobler object, and when we re member how he toiled for so many years, and how weak and worn he often looked when the day's work was over, we clearly see that his great mind understood of what extreme importance to the cause of God is the good education of the young.

It was for no worldly end that Father Murphy laboured, for he shunned publicity and praise, and we learned from words of his, let fail from time to time during the last few years, that he did not expect that what remained to him of earthly life would be long. Yet the thought of death did not paralyse his energy, but rather urged him to greater efforts, because, like his Divine Master, he looked on death as "the night when no can work, May we all have done our work as well when that night comes upon us.

In Father Murphy we saw a man filled with the spirit of true charity. He was genial and kind, and if he were sometimes stern, it was when he knew that that was kinder. There was no boy in the school about whose progress he did not keep himself exactly informed, for he was most watch ful over those committed to his charge, and took the deepest interest in their welfare. In the hearts of those who knew him best his death has left a void which they never hope to fill. We trust that his memory will long remain, especially in the minds of those to whose good his brilliant talents were devoted. It will guide them and draw them to follow by the way that he has gone. They will prize it more as manhood develops, and when the world's cold experience shows them that his like is not often found. We give below two poems, one by an old pupil of Father Murphy's - Mr J E S Henerie - in which is portrayed the grief and loneliness we felt after the death of so true a friend. The other is written by his old friend, Dr. Beat tie, of Liverpool, in which he expresses, better than we could, the consoling Christian thought that though Father Murphy has gone from among us, his prayers in heaven will be more powerful even than his earthly help.

Pater, Ave Atque Vale - Rev John Murphy SJ

O, you have gone before us
To the dark unknown, Sadly you have left us
To walk alone.

Friend of our youth and manhood
Vanished away,
Like a drift of crimson sunset
At close of day!

We held sweet converse together
Of soul with soul,
Probing the life of nature
From pole to pole

There where his dreams are ended,
And life's long quest,
Jesus, O Lord, have mercy;
Grant him Thy rest.

Paragon of learning were you,
Guide of our life
Sharing its thought and action,
Its peace and strife.

Now we call, none answers;
Vain is our prayer;
Vainly our question falleth
On voiceless air.

Nay, but the years pass swiftly,
And we, too, pass
Out of the world of sunshine
Like autumn grass

On to the world beyond us,
To you now known,
To join all our friends and teachers,
No more alone.

J E S HENERIE ('88-'93).

Ave! Pater, Sed Non Vale - Rev John Murphy SJ

Wherefore farewell! triumphant brother, now
Out of the Vale of Shade. Help him who faints
In weary wayfaring to rest, as thou
Dost rest, in sweet communion of saints.
Wherefore farewell!

Out in the void thy spirit hath not flown;
High in the Household of the Faith thy place,
Spanning from Hades' portals to the Throne.
De ventre matris. - dual fruit of grace!*
Yet with us dwell

Whisper to hearts responsive as of old,
Languishing vainly for thy smile - thy hand:
Thy form etherealized we still behold,
Signifer sanctus! in Ignatian band -
Peerless array!

Athwart the world's dim sordidness, the beam
Of Jesus' army soldiers such as thou
Bright as the angel hosts in Jacob's dream,
Illumes all time with life or triple vow,
Fairer than day.

He sees the sparrows fall - He, strong to save,
Brooks not His own to perish 'neath the sod.
Where sting - where victory, in death or grave?
Sacerdos magnus! Holy one of God!
On Heaven's shore.

Loud let our praise in diapason rise,
For ever joined in Pentecostal throng;
Through earthly aisles and courts of Paradise,
Semper laus ejus, in united song,

J A BEATTIE. Liverpool, NSW, Sept. 1, 1898,

• Father John Murphy SJ, was one of twin brothers, who both became priests.

Father Murphy’s Funeral
Father Murphy was interred at Gore Hill Cemetery on August 23rd. Among those who were present besides the Rector and community of Riverview were Father Kenny SJ, Superior of the Jesuits, Father Brennan SJ, and Father Gartlan SJ, from North Sydney. Father McGrath, from St Aloysius' College; Father Sturzo SJ; the Venerable Archpriest Sheehy (OSB); the Rev M Kirby PP, Pymble; the Superior of St Joseph's College, Hunter's Hill; the Hon T Dalton, MLC; the Hon L F Heydon, MLC; Alderman B McBride, Dr Rorke, Mr N Joubert, and Mr Cahill (solicitor). Almost all the present students walked from the College, and among the ex-students and Father Murphy's former pupils who came to pay the last tribute of respect were Messrs T F Kelly, R Lenehan, P J O'Donnell, G McMahon, George Flannery, J E S Henerie, R Henerie, H E Manning, Bernard and Charles McBride, Thomas Dalton, W D'Apice, J D'Apice, F Duboisé, W McDonald, F McDonald, F Rorke, Richard and Arthur O'Connor (though the former was only recovering from an accident) A Deery, W Baker, J Slattery and James Punch.
"Our Alma Mater" (1898).

◆ The Clongownian, 1898

Obituary

Father John Murphy SJ

The many friends and scholars of Father John Murphy SJ, will hear with regret the news of his early, if not unexpected death, which occurred at St Ignatius College, Riverview, Sydney, on Sunday, August 21. Father Murphy was born at Clonmel in 1852, and entered the Society of Jesus when 17 years of age. He studied philosophy at Stonyhurst, and Theology at Oña, in Spain. From 1872 to 1877 he was in Clongowes, the first year as Gallery Prefect, the other four as Master. In Tullabeg he was Prefect of Studies from 1882 to January; 1884, when failing health: obliged him to retire; his brother, Father James Murphy, took his place. At Clongowes, again, he was Higher Line Prefect from September, 1884, to Easter, 1885, when ill-health again forced him to give up active work for a time. In hope of his recovery he: was sent out to New South Wales in the Autumn of 1890, and for the ensuing eight years, ending with his death, he was Prefect of Studies at Riverview. During the time of his work in Australia he did a great deal to further the cause of higher education in Australia, and his “annual reports” contained many pregnant suggestions, while in more than one important matter he prevailed over the unwillingness of the State University of New South Wales. This work, and much more besides, he accomplished in the face of continual suffering, patiently borne, he remained at the post of duty till the last. “In Riverview”, says an Australian writer, “amid fond, familiar scenes, the true priest, the sound scholar, the successful master, and the gracious Christian gentle man passed peacefully away”; and the many that profited by his ungrudging toil both in Tullabeg and in Clongowes will not fail to offer up a prayer for the repose of his soul.

Born: 18 September 1852, Clonmel, Co Tipperary
Entered: 27 November 1871, Milltown Park, Dublin
Ordained: 15 August 1891
Final Vows 02 February 1891, St Francis Xavier, Gardiner Street, Dublin
Died: 27 November 1908, St Stanislaus College, Tullabeg, County Offaly

Twin brother of John Murphy - RIP 1898

Father Provincial of the Irish Province of the Society of Jesus: 13 November 1900-1905
Novice Master: 1905 - 1908

by 1871 at home for health
by 1873 at St Beuno’s, Wales (ANG) studying
by 1874 at Roehampton, London (ANG) studying
by 1875 at Laval, France (FRA) studying
by 1885 at Oña Spain (ARA) studying

◆ HIB Menologies SJ :
He was a twin brother of John Murphy SJ - RIP 1898. He was also a brother of Canon Henry Murphy of Arran Quay and Lieutenant Colonel William Reed Murphy DSO, who had a distinguished career in the Indian Civil Service.

After First Vows he studied Rhetoric at Roehampton and then three years Philosophy at Laval, where Fathers Bucceroni and Fredet were teaching at the time.
He was then sent as a teacher to Tullabeg and later as a Teacher and Prefect of Studies at Clongowes for Regency of seven years.
1884 he was sent to Oña to study Theology. This was at that time the largest Theologate in the Society, whose chief Theologian, Father Mendine, was of great repute. Here he read a most distinguished course in Theology and shortly after his return to Ireland he was appointed a Chair of Theology at Milltown. He was a profound and able Theologian. Whilst this work was significant, he also found the time to exercise his love of children and the poor, by gathering the local poor boys together on Saturday evenings to teach them.
1895 He was appointed Master of Novices.
1900 he was appointed Provincial, and when he finished this in 1905 he went back to Milltown which he loved, including all his former work. he was not known as a Preacher as it was not necessarily in his gift, though when speaking or talking to groups who could follow his high train of thought, he was very effective. In this regard, his Priests Retreats were highly valued, and he also earned a great reputation as a Spiritual Director, adding prudence and sanctity to his learning.
Early in 1908 his health became a concern. From the outset there was not great hope that he would recover, and he died at Tullabeg an edifying death 22 March 1908.

At his end he was said to have described his experience as being like a man travelling from Dublin to Bray Head, shut up in a dark stuffy tunnel, but expecting at every moment to dash out into the sunshine with a glorious view before and around him, the glittering sun stretched out on his left, and inland on the right, green fields, woods and fair mansions, and in the distance the beautiful mountains. “Some happy change like that of a spiritual sort is before me please God”. In his dying he didn’t seem to suffer much, never tired of thanking those around him, and they considered themselves privileged to have witnessed his dying.

◆ James B Stephenson SJ Menologies 1973

Father James Murphy SJ 1852-1908
Fr James Murphy was one of those men who left an indelible mark on the Province. He was one of those men to whom those who met him could not be indifferent. One might put it this way : Fr Peter Kenney was to the infant Mission what Fr Murphy was to the growing Province.

Born in Clonmel in 1852, he entered the Society in 1869, where he had the famous Fr Sturzo as Novice Master. After a brilliant course of studies, especially displaying exceptional intellectual ability in Theology an Oña Spain, he was appointed to the chair of Theology in Milltown Park. In 1895, he became Master of Novices, his favourite Office in the Society. He used to say that God had given him the “tit-bit” of the work of the Province. He had a special flair for training novices. He had immense and infectious enthusiasm for the Society. His influence on the novices was profound and lasting, the central strand of which was his spirituality, a strong and effective love of the Lord. Regnum Christi was the inspiration of his life.

He was a fluent and forceful speaker and had a special gift of expounding attractively deep spiritual truths like the varietes of grace. His way of giving the Exercises, such as the Foundation and the Kingdom, so impressed his hearers, that novices could approach it only from his direction, and when afterwards as priests, they themselves had to give the Exercises, they revealed at once the Master from whom they learned.

He aimed at making the novices men of principle. “What is right is right” he would say, “and what is wrong is wrong, and that settles the question”. He did not forget the traditional methods of training in the Society, and by public and often unconventional commands, he raised them in poverty, obedience and humility. The great majority of his novices always admitted that he was the greatest influence on their lives.

In 1900 he was appointed Provincial, and he set about moulding the Province to his own high standard of spiritual values and ascetic living. As Provincial he was a man of vision. Foreseeing the growing importance of Biblical Studies, he sent three brilliant Juniors to the University of Beirut to learn Oriental languages. One of these, Fr Edmund Power, by his distinguished career at the Biblicum and Milltown Park, more than justified Fr Murphy’s foresight. He retired from this post in 1905 to become once more Master of Novices.

Health failed him in 1908, and he died on March 22nd at St Stanislaus College, Tullamore. To the end he displayed these high principles of the spiritual life, which he had inculcated into generations of novices.

His actual death was most edifying, painless and effortless. From his deathbed he delivered his last exhortation to the novices gathered round him, gathering up the gist of his teaching, which left an indelible mark on all of them. Describing the scene that bursts on one emerging from a stuffy tunnel at Bray Head, he said “Some happy change like that if a spiritual sort is before me, please God”. The bystanders considered themselves privileged to have witnessed so holy a death.

◆ The Clongownian, 1908

Obituary

Father James Murphy SJ

On Sunday morning, March 22nd, Father James Murphy died at Tullabeg. Though not educated either at Clongowes or Tullabeg, he was so intimately connected with both Colleges that his memory deserves more than a passing notice in our columns. Born at Clonmel in 1852, he was only 17 years of age when he entered the Noviceship of the Society of Jesus at Milltown Park, Dublin. After the usual term of preparation he went to Tullabeg as Master, and in 1878 passed on to Clongowes, where he soon became Prefect of Studies, a post which he held for several years, It was during his tenure of this office that the Intermediate Act was passed, and that that system of examination came into operation. It was well that there was such a man as Father Murphy at the head of affairs at so trying a time, for it required no little skill and manipulation to graft the Intermediate system on to the old ratio studiorum. During these years at Tullabeg and Clongowes he won the esteem of all the boys, and the affection of not a few. ·All recognised his great qualities, his vast erudition, his untiring zeal, his impartiality, his self-sacrifice, and many came to realise that in him they possessed a true friend, one to whom they could safely confide their troubles and difficulties, sure of a sympathetic hearing and kindly assistance, Indeed it would be no exaggeration to say that when the notice of his death appeared in the papers, many who read it felt tbat they had lost their truest and best friend. From Cloogowes in 1884 he went to Oña, in Spain, to study Theology, acquiring the reputation of a brilliant Theologian, so much so that his opinion was always asked by his fellow-students when some especially kootty point had to be settled. After his return to Ireland he was appointed Professor of Theology in Milltown Park, where he fully upheld the reputation he had gained for himself in Spain. In 1895 he was appointed Rector and Master of Novices in Tullabeg, a post which he held until November, 1900, when he became Provincial of the Irish Province. In this position he was necessarily brought again into close touch with Clongowes, and he always evinced the keenest interest in its doings, and to no one was its success more grateful. When his term of office as Provincial had expired he returned to his old post, which he loved so much, of Master of Novices at Tullabeg, and there, after a lingering illness, borne with the most edifying patience and resignation, he passed to the reward of his services for his Master. May he rest in peace.

◆ The Mungret Annual, 1908

Obituary

Father James Murphy SJ

Two special friends of Mungret have been, during the past year, called to their reward. These were Rev Francis Daly SJ, who died at Rhyl, N Wales, 17th October, 1907; and Rev Jas Murphy SJ, who died at Tuliabeg, Ireland, March, 1908.

Although Rev James Murphy SJ, never belonged to the Mungret staff, he was very well known to very many of the Mungret pupils of both schoois, in whom he always showed a lively interest.

During his career as · Provincial of the Irish Province SJ (1900-1905), he proved himself a steadfast and powersul friend of the College, to which he rendered great and far-reaching services; and after that time, when he again resumed his old post of Master of Novices in Tullabeg, he still retained a deep interest in Mungret. The Past pupils of Mungret who knew him, and upon whom his imposing personality and extraordinary abilities did not fail to make a deep impression, will learn with regret of his untimely death. His illness was protracted, and his death, which he himself had long desired, was the death of a saint. RIP

Born: 15 February 1870, Belfast, County Antrim
Entered: 28 September 1888, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1904
Final Vows: 15 August 1907, St Francis Xavier, Gardiner Street, Dublin
Died: 24 March 1950, Milltown Park, Dublin

Brother of Andrew MacErlean - LEFT 1908

by 1893 at Exaeten College, Limburg, Netherlands (GER) studying
by 1895 at St Aloysius, Jersey Channel Islands (FRA) studying
by 1906 at Manresa, Spain (ARA) making Tertianship
by 1925 at Rome, Italy (ROM) writing Province History

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
MacErlean, John Campbell (Mac Fhir Léinn, Eoin)
by Vincent Morley

MacErlean, John Campbell (Mac Fhir Léinn, Eoin) (1870–1950), Irish-language scholar and church historian, was born 15 February 1870 in Belfast, son of Andrew MacErlean, legal clerk, and Eliza MacErlean (née Campbell). Having attended St Malachy's College, Belfast, he entered the Jesuit novitiate at Tullabeg, King's Co. (1888), and graduated with a BA from the Royal University (1892). After further study on the Continent he returned to Ireland and taught classics and four modern languages (Irish, French, Italian, and German) at Clongowes Wood College, Co. Kildare, for six years. His colleagues at Clongowes included Fr Patrick Dinneen (qv), and MacErlean has been credited with arousing the latter's interest in Irish.

MacErlean showed an interest in Irish as early as 1887 when he collected phrases while on a brief visit to Rathlin Island, although it was not until 1895 that he published this material. He was elected to the Gaelic League's central branch in 1899 and his first scholarly work, an edition of the poetry of Geoffrey Keating (qv), appeared in 1900. After his ordination in 1904 he completed his religious training at Barcelona, where he also acquired a knowledge of Spanish. On his return to Ireland he began to research his most important work, an edition of the poetry of Dáibhí Ó Bruadair (qv) that appeared in three volumes between 1910 and 1917. In the same period he assisted his fellow Jesuit Edmund Hogan (qv) in the preparation of Onomasticon Goedelicum, an index to Irish placenames that was published in 1910. MacErlean was also drawn towards church history: in 1912 he edited seven poems addressed to Eoin Ó Cuileanáin, bishop of Raphoe (1629–c.1658) in the first volume of Archivium Hibernicum; in 1914 his study of the synod of Ráith Bressail, based on the evidence of Keating's Foras feasa ar Éirinn, appeared in the same journal; for many years he was a frequent reviewer of books on church history for Studies; and in 1939 he argued in Analecta Bollandiana that the ‘Silva Focluti’ mentioned in the Confessio of St Patrick (qv) should be identified with modern Magherafelt. Charged by his superiors with the task of collecting materials for a history of the Irish province of the Society of Jesus, he spent two years researching the subject in the archives of Italy, Spain, and Portugal and compiled copious notes, but the history remained unwritten at his death. He also researched the history of the Irish Sisters of Mercy, and the material he collected was used by a biographer of Catherine McAuley (qv).

MacErlean taught theology in the Jesuit novitiate at Milltown Park, Dublin, for twenty-five years and continued to live there until the end of his life. He died in Dublin on 24 March 1950.

‘Irish in Rathlin’, Irisleabhar na Gaedhilge, Dec. 1895, 140; Roland Burke Savage, Catherine McAuley: the first Sister of Mercy (1949), p. ix; Ir, Independent, 25 Mar. 1950; Proinsias Ó Conluain and Donncha Ó Céileachair, An Duinníneach (1958), 102–5; Hayes, Sources: periodicals, iii, 460–62; F. X. Martin and F. J. Byrne, The scholar revolutionary (1973), 317; Aubrey Gwynn, ‘A forgotten Irish theologian’, Studies, xliii (1974), 259; Beathaisnéis, iii (1992), 53

◆ Irish Province News

Irish Province News 25th Year No 3 1950

Obituary

Fr. John MacErlean (1870-1888-1950)

Fr. John MacErlean was born in Belfast on 15th February, 1870: and was educated at St. Malachy's College. He entered the noviceship at Tullabeg 28th September, 1888, and graduated in the Royal University in 1892. He did philosophy at Exaten in Holland and in Jersey. He taught for six years in Clongowes. He did theology in Milltown Park and was ordained 31st July, 1904; Tertianship followed, in Barcelona.
As a young man he collaborated with Fr. E. Hogan in the compilation of the standard work on Irish place names. He worked for two years in the libraries and archives of Italy, Spain and Portugal. He devoted many years of strenuous research to the promotion of the cause of the Irish martyrs.
For twenty-five years he was Professor in Milltown Park.
He published scholarly editions of the works of Keating and O'Bruadair for the Irish Texts Society, and contributed many articles to “Analecta Bollandiana”, “Gaelic Journal”, “Archivum Hibernicum”, “Studies” and “Irish Monthly”. He supplied much of the matter for other historical writers.

An Appreciation :
In the old Gaelic economy there was a class of men called fir leighinn: men of learning, professors, lectors. From these Fr. John MacErlean got a surname of which he was proud and to which he brought honour.
Father MacErlean was a versatile man, He excelled not only in the usual studies of the Society, but in much else. It is doubtful whether any one of our time had such a comprehensive and accurate knowledge of the language, history and literary monuments of Gaelic Ireland. He was an admirable Latin and Greek scholar. He knew Sanskrit and Hebrew, and among modern languages, German, French and Spanish. He had a special gift for languages. He was not, perhaps, specially fluent in speaking, though the writer remembers his free German spoken in the Roman Forum to a lady who sought information about a monument. It is a little difficult to define in what his power lay. He seemed to reverse the conventional direction in language study which is to work from the periphery to the centre. He appeared to begin at the centre and proceed outwards. Even a Cursory examination of his editions of Keating and O Bruadair attests the power and accuracy of his scholarship in a domain in which he had to depend on his own resources and could not with impunity fall below the exacting standards of Irish textual studies.
For many years Fr. MacErlean taught Church History in Milltown Park. He specialised in the History of the Irish Church and of the Irish Province of the Society. In the former domain he had few peers, in the latter none. He devoted much time and labour to collecting and collating materials for Irish hagiography, for Irish Causes for Beatification, in particular for the Cause of Mother Catherine McAuley, Foundress of the Sister's of Mercy. We have heard it reported that an ecclesiastical judge acclaimed him as an incomparable witness before such tribunals.
But the quality of Fr. MacErlean's learning was even more remark able than its range. His mind was acutely critical not only in professional subjects, but in the discussion of current topics or of a newspaper report. It was also very exact. He was impatient of approximations and of loose generalities. He acquired the scholastic genius for bringing the question at issue to the test of the simple proposition with subject and predicate clearly defined. He had considerable dialectical skill and could defend his views with great ingenuity. He enjoyed nothing better on a rustication evening that defending some unpopular cause against all comers. He had a natural attraction for difficult studies and problems, and was never satisfied until he had got to the root of a question or reached the prime sources. He had a bent for establishing indices and vocabularies. The index to Migne in the Milltown Library is his, so is a vocabulary to the Writings of St. Patrick, so, too, is a valuable glossary of words and phrases from old Irish Texts. Apart from the daily paper he had little or no interest in ephemeral literature, but there was no new publication of scholarly interest which escaped his attention.
Fr. MacErlean's production in later years did not answer common expectation. We are the poorer for want of a history of the Province from one who wrote well and had a unique knowledge of the sources. As an offset to this loss we may notice that the Archives are the richer for the mass of historical material which he collected for others to exploit. Further, it may be fairly contended that the less he published over his own name in later years, the more he helped and inspired others to write. He was constantly reviewing some MS at the author's request, providing references and reading lists, solving historical and textual problems. He gave freely of his learning and time to many, and the annotations which he wrote in his neat legible hand in answer to a question were a model of accuracy and relevancy,
In fine Father MacErlean was a scholar of the first rank, not surpassed in his own field by any contemporary and worthy of a place among the eminent Irish scholars of the New and Old Society.
So far we have dealt with Fr. MacErlean's academic achievements. Of other things we must speak briefly. He was a man of strong character and uncompromising opinions strongly held on many subjects. He defended them in a spirit of independence and with great moral courage, though without rancour or bitterness. For all his learning he was the most modest and simple of men. He had a special charism for the direction of religious women. Communities to whom he had given the Exercises in his youth were still asking him twenty and thirty years later. He was much consulted by convents of the Dublin district, Nor should we omit to record his apostolate over many years in Donnybrook Convent. Only those who have met the sisters in charge could credit the amazing influence and power for good which he exercised over the penitents.
Not so long ago Fr. MacErlean told the writer that every night he recited a Gaelic quatrain which dedicates lying down to sleep as lying down to die. This was one of the rare and fugitive glimpses of the inner life of a great and good man who was not given to self-revelation, Ar Dheis De go raibh a anam.

Born: 01 February 1661, Waterford City, County Waterford
Entered: 13 December 1676, Lisbon, Portugal - Lusitaniae Province (LUS)
Ordained: 01 May 1690, Coimbra, Portugal
Final Vows: 02 May 1697
Died: 13 September 1707, Irish College, Salamanca, Spain - Castellanae Province (CAST)

Alias Bruno

Nephew of Ignatius Browne - RIP 1679

1681 At St Anthony’s College, Lisbon studying - also studied at Irish College
1685 in 3rd Year Philosophy at Coimbra, Portugal
1690 4th Year Theology at Coimbra

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Father Knoles, Mission Superior gives Ent date as 1677
Most likely a nephew of Ignatius Brown 1st.
1698 Deported with Bernard Kiernan and went to Poitiers, and then on to Spain. (cf Oliver, Stonyhurst MSS, citing a letter from Anthony Knoles New Ross 06/04/1714)

May be identical with Ignatius Brown who is said to have Ent at Milan in 1679, and studied in Genoa 1682-1683 (cf Foley’s Collectanea) - this man was said to have LEFT or been DISMISSED 26/09/1684

◆ Fr Francis Finegan SJ :
After First Vows he was sent to complete all his studies at Coimbra and was Ordained there in 1690
1690/1691 Sent to Ireland and worked as a schoolmaster at Kilkenny. In a letter of John Higgins 1694 to Thomas Eustace, he is described as an able and zealous preacher.
1697 Exiled to Spain where he was appointed to teach Humanities at Villagarcía CAST.
1699 Appointed to teach Theology at Salamanca
1705 Appointed Rector of Salamanca. He died in office at the Irish College, 13 September, 1707

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BROWN, IGNATIUS, There were two Fathers of this name.
The junior entered the Society in 1677, and left Poitiers for the Castile Province on the 10th of September, 1698. I read in a letter of F. Ant. Knowles, dated Ross, 6th of April, 1714, “Tempore bellorum et persecutionis missi in exilium in eoque mortui, sunt P. P. Bernardus Kiernan et Ignatius Brown, duo pii et inculpabiles viri”.

Born: 01 November 1630, Waterford City, County Waterford
Entered: 27 June 1651, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: 1657/8, Valladolid, Spain
Final Vows: 15 August 1668
Died: 30 December 1679, Valladolid, Spain - Castellanae Province (CAST)

Ignatius Brown 1st
Uncle of Ignatius Browne - RIP 1707

1655 1st or 2nd year Theology at Valladolid- College of St Ambrose.
1660 Reading Philosophy at Valladolid
1663-1673 In Ireland - Preacher and Catechist
1675 On business of Irish Mission in France
1678 Back to Ireland
Founded the College at Poitiers

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1663-1673 Sent from Compostella to Ireland. Reputed to be a learned, eloquent, zealous and edifying Preacher in Cork, Drogheda and other towns (Primate Plunket)
1666 At Waterford Preaching, Catechising and administering the Sacraments, and had been a Missioner for three years. (HIB Catalogue BREV - ARSI)
1673 Forced to leave Ireland in the Summer for health reasons and went to England. In November he went to Paris, and by his industry and the influence and generosity of great friends - including Queen Catherine of England - he procured letters patent for the erection of the Irish house of studies at Poitiers, and was declared its first Rector.
1679 He was appointed Confessor to the Queen of Spain, but died later that year at Valladolid on his way to Madrid. (cf Oliver, Stonyhurst MSS)
Founded the Irish College Poitiers; Writer
In his condemnation of Serjeant’s book he signs himself “Professor of Theology" (cf Foley’s Collectanea)
For his writings cf de Backer “Biblioth. des Écrivains SJ”. A controversial manuscript of his exists at Stonyhurst
Note from No Ch Name (actually George) Murphy :
Named in an Italian letter, dated Dubin 22 November 1672, and written by the Martyr, the Archbishop Oliver Plunket, Primate of Ireland, to Father General Oliva, in which, after expressing his affectionate regard for the Society, and informing him of the meritorious labours of Fathers Rice and Ignatius Brown at Drogheda, he speaks of Father Murphy as a good Theologian, and excellent religious man, a man of great talent, and a distinguished preacher in the Irish language. (cf Oliver, Stonyhurst MSS)

◆ Fr Francis Finegan SJ :
Had studied Philosophy before Ent 27 June 1651 Villagarcía
1653 After First Vows he was sent to Valladolid for Theology where he was Ordained 1657/1658
1658 Appointed to Chair of Philosophy at Valladolid
1663-1671 Sent to Ireland and was appointed to Waterford for the next eight years, frequently preaching in various parts of Munster.
1668-1671 Arrested in Autumn 1668 and sentenced to imprisonment, but through the influence of a nobleman was released.
1671-1673 Sent to Drogheda
1673 Appointed Superior of Dublin Residence but did not assume office. He was now in poor health and received permission from the General to retire to one of the European Provinces. He was then able to take an active part in the negotiations for the foundation of the Irish College of Poitiers of which he became the first Rector.
During his Rectorship he published a refutation of the attacks of Andrew Fitzjohn Sall against the Catholic Church.
He resigned or was relieved of the Rectorship at Poitiers in 1679, apparently for the publication against the apostate Sall. So, he retired to his province of origin (CAST) and died at Valladolid on 30 December of the same year.

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

Brown, Ignatius (1630–79), Jesuit, was born on either 1 or 9 November 1630 in Co. Waterford, and by the late 1640s he was studying philosophy at Compostella in Spain. On 27 June 1651 he entered the Society of Jesus as a novice at Villagarcia before resuming his studies, this time in theology, at Valladolid. Following his ordination c.1658, he remained in Valladolid, where he taught philosophy for a period.

In spring 1663 he travelled to Ireland in the company of another Jesuit, Andrew Sall (qv), to join the Jesuit mission in his native land. From his base in Waterford, he toured south Munster, ministering to the faithful. Although he was arrested in 1668, an Irish noble quickly arranged his release. On 15 August of the same year he pronounced his final vows. In 1671 he was transferred to Drogheda, and was appointed superior of the Jesuit house in Dublin two years later. However, he never took up this position, due to poor health, and withdrew to the Continent via England.

By autumn 1673 he was in Paris, where he played a role in efforts to establish a foundation for the Irish Jesuits in France. Royal permission to establish such a house in the Jesuit province of Aquitaine was duly granted in April 1674, after which Brown purchased a building in Poitiers. He and his Irish colleagues hoped that the foundation would function as a seminary, but the Jesuit general refused to permit this. Instead it was to provide an education for young lay Irish Catholics and to act as a refuge or place of retirement for Jesuits on the Irish mission. He did not obtain actual possession of the house till winter 1675–6, and was formally appointed rector of the Irish college at Poitiers in April 1676. In 1677 the college was described as having many boarders. The college was expected to be funded by donations from Irish Catholics, but the actual sources of its endowments are uncertain and aroused the suspicion of Brown's superiors. It appears that the college was mainly funded by largesse from the Portuguese queen of England, Catherine of Braganza.

Meanwhile, his former colleague and travelling companion Sall had created a sensation in Ireland by converting to protestantism in 1674, a decision that he sought to justify in a sermon preached at Christ Church cathedral, in which he outlined a number of what he saw as false doctrines upheld by the catholic church, placing particular emphasis on its claim of infallibility. In 1675 Brown published his The unerring and unerrable church, in which he vigorously upheld this claim, arguing that scripture required an infallible authority to interpret it. Sall's apostasy had attracted a plethora of catholic denunciations, but it is a testament to Brown's skill as a controversialist that Sall devoted the bulk of his True catholic and apostolic faith (1676) to refuting his criticisms. Brown wrote under a pseudonym, leaving Sall unaware of the identity of his bitterest critic. Brown unleashed a final salvo against Sall with his An unerrable church or none (1678).

In early 1679 he resigned as rector of the Irish college and went to Castile to serve as confessor to the niece of King Louis XIV of France, Marie Louise, who had just married King Charles II of Spain. He died 30 December 1679 at Valladolid. He appears to have been the author of a pamphlet entitled Pax vobis. Purporting to be a dialogue between two English protestants, this was a theological satire directed against the protestant religion. Published in 1679, it went through six editions in the ensuing decade and was popular among English catholics.

F. Finegan, ‘The Irish college of Poitiers: 1674–1767’, IER, 5th ser., civ (July–Dec. 1965), 18–35; L. McRedmond, To the greater glory (1991); T. H. Clancy, ‘Pax vobis, 1679: its history and author’, Recusant History, xxiii (1996–7), 27–33; ODNB

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BROWN, IGNATIUS. There were two Fathers of this name.
The senior was born at Waterford in 1630, and after studying a course of Philosophy at Compostella, there enrolled himself at the age of 21, amongst the children of St. Ignatius. In a letter of F. St. Leger, dated Compostella, the 16th of January, 1663, 1 read, “Towards the beginning of Spring, F. Andrew Sall* and F. Ignatius Brown are to leave this Province for the Irish Mission. Both are learned, zealous, and duly qualified”. The Annual Letters shew that he, with FF. Maurice Connell and Robert Mead formed a glorious Triumvirate - that he excelled as a powerful and indefatigable preacher a son of Thunder at Cork, at Drogheda, and other towns in Ireland. His zeal made him several enemies : he was threatened with imprisonment and exile; but he was superior to fear, and he steadily persevered in the exercise of his Apostolic functions, until the summer of 1673, when the state of his health obliged him to go to England for the benefit of the Hot Baths. In the early part of November, the same year, he proceeded to Paris, where by his active industry, and the influence of Pere Ferrier, Confessor to Louis XIV, and by the generosity of friends, especially Catharine, Queen of Charles II, he procured in the year following Letters patent for the erection of an Irish House of Studies at Poitiers : and he was appointed its first Rector. His death happened late in the year 1679, at Valladolid, on his way to Madrid, where he had been appointed Confessor to her Majesty the Queen of Spain. We have from the sprightly pen of this Father :
1 “The Unerring and Unerrablc Church”, ( in reply to a sermon of Andrew Sall, preached at Christ’s Church, Dublin, on the 5th of July, 1674), Svo. 1675, pp. 310.
2 “An Unerrable Church or None”, 9 Svo. 1678, pp. 3-i2.
3 “Pax Vobis”. It seems that the MS. had been left with the English Fathers. The General of the Society, Charles de Noyelle, had heard of it, and on the 13th of March, 1683, gave directions to the English Provincial. F John Keynes, to report to him an opinion of its merits. His answer is dated Ghent, the 23rd of September following. In sending the judgment of those who had examined “the posthumous work of F. Ignatius Brown, written in English, entitled Pax Vobis”, he says “All united in admiring the vein of humour that pervades the work; but thought the publication inexpedient, taking all circumstances into consideration”. F. Keynes, after reading the work, coincided in their opinion. It has since been frequently printed.
Another work called Pax Vobis by E. G. was edited in 1679. Query. Who was the author?
Pax Vobis, an epistle to the Three Churches, a small octavo of 14-1 pp. printed in London in 1721, is said by the Rev. John Kirk, p. 80, Vol. V. Catholicon, to have had Dodd, the Historian, for its Author.

Born: 11 November 1633, Waterford City, County Waterford
Entered: 07 November 1651, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: c 1661, Valladolid, Spain
Final Vows: 15 August 1675
Died: 18 June 1693, Waterford Residence, Waterford City, County Waterford

1658 At Bergara College teaching Grammar CAST. Has good talent, much progress in Philosophy. Age 25 Soc 7
1660 At Valladolid in Theology
His name appears on several books showing he belonged to Waterford Residence (Foley 836)
Could be referring to a Martin Francis White who enters in 1671

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Father Morris’s “Excerpts” give the RIP date
There are several books in Waterford College with his name and the words “Resid Waterford SJ”

◆ Fr Francis Finegan SJ :
1653-1657 After First Vows he was sent to study Philosophy (in which he showed-talent)) and then to Vergara (Basque Bergara) for Regency (1655-1675)
1657-1661 He was sent to St Ambrose, Valladolid for Theology and was Ordained there c 1661.
1661-1666 After completing formation he was made a Naval Chaplain, and according to a report “gave proof of mature and heroic virtue in an engagement in the Spring of 1664”
1666-1670/71 He was to have taken up the Rectorship at the Irish College, Seville, but the General changed his mind and appointed Ignatius Lombard instead. He instead succeeded Lombard as Procurator at Madrid
1670/71 Sent to Ireland and Waterford where he worked zealously until his death there 08 June 1693

Born: 01 July 1724, County Meath and Dublin City, County Dublin
Entered: 23 March 1746, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: 21 September 1751, Royal College Salamanca, Spain
Died: 18 February 1755, Dublin Residence, Dublin City, County Dublin

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” : :
1750 Was in Dublin

His letters 1740-1753 are at the Irish College Salamanca

◆ Fr Francis Finegan SJ :
A Meath family but probably brought up in Dublin as he received his early classical education at the Dublin Jesuit School under Milo O’Byrne and John Ward. He also made some Priestly studies at Santiago and Salamanca before Ent 24 March 1746 Villagarcía

1748-1752 After First Vows he was sent to Royal College Salamanca and was Ordained there 21 September 1751
1752 He was sent to Ireland immediately after Tertianship and sent to a parish in Dunboyne (temporary or permanent is uncertain). he was already in poor health and he died in Dublin Residence 18 February 1755

(A long interesting letter describing his return journey from Spain and his first experiences in Ireland, has survived in the Salamanca papers).

Born: 16 August 1851, Galway City, County Galway
Entered: 06 September 1866, Milltown Park
Ordained: 1883
Final Vows: 22 February 1887
Died: 26 March 1922, St Francis Xavier, Gardiner St, Dublin

by 1869 at Amiens France (CAMP) studying
by 1870 at Rome Italy (ROM) studying
by 1871 at Maria Laach College Germany (GER) Studying
by 1881 at Oña Spain (ARA) studying
by 1886 at Drongen Belgium (BELG) making Tertianship

◆ HIB Menologies SJ :
He made his Noviceship at Milltown under Luigi Sturso.
After his Novitiate he was sent to France for Rhetoric and Rome for Philosophy.
He had to leave Rome due to political troubles and finished his Philosophy at Maria Laach.
He was sent first to Clongowes and then as Prefect to Tullabeg for Regency.
He was sent to Oña for Theology.
After Ordination he was sent teaching for several years at Crescent and Galway. He was rector for three years in Galway and then joined the Missionary Staff.
1904 He was sent to Gardiner St and lived there until his happy death 26 March 1922. He was six years Superior there 1912-1919.
He was a very fluent and ready speaker with good knowledge of French, Italian, German and Spanish. He was very kind to the sick and dying

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.

◆ James B Stephenson SJ Menologies 1973
Father Michael Weafer 1861-1922
Fr Michael Weafer was born in Galway on August 29th 1861, and he was educated at St Ignatius Galway. He was one of those who made their noviceship under Fr Sturzo at Milltown Park in 1866.

He was present in Rome studying Philosophy during the Revolution of 1870, and with Fr Patrick Keating had to finish his studied at Maria-Laach.
Fr Weafer was Rector of Galway from 1901-1904. The rest of his life was spent mainly in Gardiner Street, of which he was Superior from 1912-1919.
He was a very fluent and ready speaker, with a good knowledge of French, Italian, German and Spanish. He was renowned for his kindness to the sick and dying.
He died on March 25th 1922.

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

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

Father Michael Weafer (1851-1922)

Was born in Galway and entered the Society in 1866. His first association with the Crescent was during his regency, 1878-80. He spent two more year on the teaching staff after his ordination and later completed his higher studies in Belgium. In 1889, the annua mirabilis of the Crescent in the last century, Father Weafer returned as prefect of studies and remained on the Crescent staff until 1900, when he was appointed rector of St Ignatius, Galway. At the end of his rectorship at St Ignatius, Father Weafer was transferred to Gardiner St., Dublin, where he laboured at the church until his death. He was superior of the Gardiner St community from 1912 to 1919.a

Born: 03 October 1853, Dublin City, County Dublin
Entered: 12 November 1884, Loyola House, Dromore, County Down
Died: 12 November 1888, Canary Islands, Spain

Part of the Leuven Belgium community at the time of death

by 1888 at Leuven Belgium (BELG) studying

◆ HIB Menologies SJ :
Son of Judge Waters.

He studied Rhetoric at Milltown and Philosophy at Louvain.
His health was failing, so he was sent to the Canary Islands, where he died 12 November 1888.

Born: 02 February 1704, Dublin City, County Dublin
Entered: 28 October 1725, Madrid, Spain - Toletanae Province (TOLE)
Ordained: 1734, Murcia, Spain
Final Vows: 24 February 1742, Clonmel
Died: 12 October 1775, Dublin City, County Dublin

Superior of Mission 1760-1773

1768-1770 Superior of Ireland (Arch Ir Coll Rom XIX 97,102)
“Method” (ie of conversing with God) translated by Fr Ward SJ was published again by P Wogan 1799 at Dublin, and an irish version of it in Maynooth (Vol 97) “Mod labartha le Dia, Aistrighe ón Fraincis le PW do choimthinól Iosa”. Clodbualite le P Vhogán a m-Ath Cliatrh 1799. Iar n-a chur Ó Saxbeurla a nGaoildelg le Micheál Ó Longain is an mbliain 1834 (p815 Foley)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1736/8 Sent to Ireland
1752/5 Superior of Dublin Residence and Preacher
1768-1773 Superior of Irish Mission. He received Fr Betagh’s Final Vows. With General Ricci’s permission, he sent a considerable sum of money to relieve the Italian Fathers at the Suppression. Cardinal Marefoschi tried in vain to arrest him and obtain his money, which he had held for Irish ex-Jesuits. (cf Father Bracken’s MS. Hist., and Thorpe’s Letters)
Probably the author of “Method of Conversing with God” Translated from the French by John Ward.
Writer; Superior of Mission; Taught Philosophy in Dublin for two years

◆ Fr Francis Finegan SJ :
Had studied Humanities at the Dublin Jesuit School before Ent 28 October 1725 Madrid
1727-1734 After First Vows he was sent for studies to Murcia where he was Ordained 1734
1734-1738 After a year of Tertianship he taught Philosophy at Palencia
1738 Sent to Ireland and Dublin where he taught at the Jesuit School and gave classes in Philosophy after the death of Canon John Harold
He succeeded Stephen Ussher as Superior of the Dublin Residence and was Consultor of the Mission for many years.
1760 Superior of Irish Mission. It was the time when the enemies of the Society were uniting their forces to procure its extinction. His advice to his companions was “God tries his elect, as gold in the furnace, and in this manner finds them worthy of Himself”. He was the last Superior of the Irish Mission when the Society was suppressed, and was one of the signatories of the acceptance of the Papal Bull of Suppression 07 February 1774.
Like many other Jesuits of the day, they were convinced of the innocence of the Society, and also that it would some day be restored. During the remainder of his life he was trustee of the ex-Jesuit funds which were carefully administered in the hope that they might help the Mission when restored at some future date.
He died at Dublin 12 October 1775

◆ 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.

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962

John Ward (1760-1774)

John Ward was born at Dublin on 2nd February, 1704. Having studied humanities at the Society's College of Dublin, he went to Spain, and entered the Novitiate of Madrid on 28th October, 1725. In 1727 he was sent to the College of Murcia, where he made his simple vows as a scholastic on 1st November, 1727, and spent the next eight years of his life at philosophy and theology and his tertianship. He was Professor of Philosophy in the College of Plasencia from 1735 to 1730, when he returned to Ireland. He was stationed in Dublin, and engaged in teaching Latin and philosophy in our college in that city. On 24th February, 1742, he made his solemn profession of four vows in the Jesuit church at Clonmel. He was Superior of the Dublin Residence and Consultor of the Mission for many years. He was appointed Superior of the Mission about the beginning of the year 1760. It was a time when the enemies of the Society were uniting their forces to procure its extinction. Fr Ward's advice to his subjects was: “God tries his elect, as gold in the furnace, and in this manner finds then worthy of Himself”. He was still Superior of the Mission when the blow fell, and he submitted himself to the Papal Brief, and subscribed a document, signed on 7th February, 1774, by the members of the Society in Dublin, accepting the Pope's decision. Conscious of the innocence of the Society, Fr Ward and the other Irish Fathers were convinced that the Society would one day be restored, and in that hope they resolved to save what they could until such time as the Holy See would re-incorporate them. Fr Ward was appointed trustee by his companions, but he did not survive long, for he died at Dublin on 12th October, 1775.

◆ James B Stephenson SJ Menologies 1973
Father John Ward 1704-1775
Fr John Ward was the last Superior of the Mission before the Suppression of the Society, ending a line which began with Fr Christopher Holywood, and numbering 32 Superiors, some holding office for a second time.

He was educated at our College in Dublin, where he was born in 1704. His studies were completed in Spain, where he entered the Society at Madrid in 1725.

Returning to Ireland in 1738, he taught Latin and Philosophy in our Dublin school. After being Superior of the Dublin Residence for many years, he was made Superior of the Mission in 1760, a post which he held for fourteen years.

Convinced that the Society would be restored, he, together with the remaining Irish Fathers, resolved to save whatever possessions they had. Fr Ward was appointed Trustee, but he died soon after in Dublin, on October 12th 1775.

To him is attribute the translation of a work in French, entitled “A Method of Conversing with God”.

◆ MacErlean Cat Miss HIB SJ 1670-1770
Loose Note : John Ward Mission Superior
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

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
WARD, JOHN, born in the County of Dublin, in 1705; at the age of 19, and on the 18th of October, 1724, entered the Society in the Province of Toulouse; was admitted to the solemn Profession of his Order, on the 24th of February, 1742. I find by the catalogue of 1755, that he had been on the Mission then for the last seventeen years, and was Superior of his Brethren in Dublin. Obit 12th of October, 1775.

Born: 1582, Waterford City, County Waterford
Entered: 20 April 1599, Santiago de Compostella, Spain - Castellanae Province (CAST)
Ordained: 1607, Valladolid, Spain
Final Vows: 06 April 1614
Died: 13 March 1644, Waterford Residence, Waterford City, County Waterford

Educated at Irish College Douai, studying Philosophy and Theology
1606-1607 At Valladolid College Age 23 Soc 7 (Rector was Luis de la Puente, and William Morgan was also there)
1611 At Salamanca Professor of Arts Age 30 Soc 12
1614 At Logroño College Age 38 Soc 16
1617 “Valesius” in CAST age 35 Soc 19
1619 At Burgos CAST Age 38 Soc 20
1625 At Ávila College Age 42 Soc 24. professor of Philosophy and Preacher in Spain
1637 Good in all - fit to preach or be Superior
A letter from Richard Walsh SJ to Fr Luke Wadding November 1642 may be seen in Franciscan MS p78 (says he was Soc 24)
Was he a fellow novice of Dominic Collins?

◆ Fr Edmund Hogan SJ “Catalogica Chronolgica” :
Brother of Dr Thomas Walshe, Archbishop of Cashel, and was born at the time when his parents were imprisoned for the faith
1617 In CAST and a distinguished Preacher (Irish Ecclesiastical Record August 1874)
He is honourably mentioned in a letter from James Comerford, dated Madrid 21 September 1607 (Oliver, Stonyhurst MSS)
Father St Leger says he was celebrated as a Preacher in Spain and Ireland

Note from Bl Dominic Collins Entry
About a year after he arrived in Spain, he met Fr Thomas White, Rector of Salamanca, and by his advice entered the Society. Two of his fellow novices were Richard Walsh and John Lee

◆ Fr Francis Finegan SJ :
Son of Robert and Anastatia née Strong. Elder Brother of Archbishop Thomas Walshe of Cashel
1601-1607 After First Vows he was sent for Philosophy to Compostella and then for Theology to St Ambrose, Valladolid where he was Ordained 1607
1607-1613 After his studies he was sent to teach Philosophy at the Royal College Salamanca.
1613-1623 It was noticed that he possessed a special aptitude for preaching and he was now assigned to that ministry which he exercised successively at Logroño, Burgos, Pamplona and Ávila. He became known to court circles but was warned by the General that his proper vocation was teaching or preaching and not political intervention for his country.
In 1624/25, Walshe corresponded with the celebrated Franciscan, Luke Wadding whom he asked to use his influence to have him received into the Franciscan Order where he could help his country, something he could not do in the Society. Wadding's replies letters Walshe have not survived, nor is there any evidence that Wadding betrayed to the General the confidences of Walsh but he could quite honourably have suggested to the General that Spain was no place for the Waterford Jesuit.
1626 Sent to Ireland and Waterford and became Superior of the Residence in 1641, and died in Office 13 March 1644

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
WALSH, RICHARD. In a letter of F. James Quemerford, dated Madrid, the 28th of September, 1607, I read “F. Richard Walsh hath ended his studies, and is gone to his third Probation : it is likely he shall begin a course of Philosophie in the Seminarie of Salamanca, if the Spaniards prevaile not, that procured to have him for themselves. The Englishe of Valladolid hath sought him, and many others cast an eye upon him. I hope such as need him most, and unto whom he may doe the greater good, shall have him. He was liken to go with F. Padilla to Rome, and he was appointed for it; but the Spaniards fearing our F. Generall, if he did once see him, could not suffer him to com back to Spaine, stayed him”. I meet with this Father at Waterford in April, 1642, in a declining and hopeless state of health.

Born: 19 March 1646, County Dublin
Entered: 07 January 1671, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: Salamanca - pre Entry
Final Vows: 02 February 1682
Died: 02 January 1695, Bilbao, Spain - Castellanae Province (CAST)

Had studied 3 years Philosophy before Ent
1675 At Compostella teaching Grammar and Philosophy - talented teacher
1678 At Monreal “ing-opt”
1681-1685 At Pamplona - a talent for teaching Theology. Has taught Grammar, Philosophy and Theology (Moral and Scholastic). Progress in preaching.
1690 Was Rector at Salamanca and taught Theology

◆ Fr Francis Finegan SJ :
Son of Patrick and Isabel née Russel
He had made Priestly studies and Santiago and Salamanca and was ordained at Salamanca before Ent 07 January 1671 Villagarcía
1673-1677 After First Vows he was sent to teach Philosophy at Irish College Santiago
1677-1678 Sent to teach Philosophy for a year at Monterey
1679-1686 Sent to teach Dogmatic Theology at Pamplona
1686-1692 Rector Irish College Salamanca, and held Office for six years until his health determined he should relinquish it.
1692 Sent to Bilbao to teach Moral Theology and he died there 02 January 1695

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
WALSH, JAMES Another Father of this name was living at Compostella, in 1686.

Born: 1586, Waterford City, County Waterford
Entered: 23 April 1601, Oviedo, Spain - Castellanae Province (CAST)
Ordained: c 1611 Salamanca, Spain
Final Vows: 18 February 1618
Died: 18 November 1640, Waterford residence, Waterford City, County Waterford

Alias Wale

1617 “James Waleus” in CAST Age 35 Soc 15
1618 Prof 4 Vows, teaching or taught Philosophy 3 years
1619 At Compostella
1622-1625 At Oviedo College CAST teaching Philosophy and Moral Theology
1628-1633 At Compostella Minister Age 45 Soc 27. Fit to teach and preach (1633 Age 54)
1637 Is declared good in all and fit to teach Philosophy
Also stated in Catalogue that O Valle died in 1628
O Valle was Superior of Irish College St Iago in 1628 (cf letters in Franciscan Archives Dublin under word “Compostela” (Cat Chrn 35)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
He was a learned and hardworking Missioner;
1617 Was in Spain (Irish Ecclesiastical Record)
1622 Came to Ireland
In Spain was known as “Diego Ovalle” (cf Foley’s Collectanea)
Came to Ireland eventually with a broken constitution, and after a few years service died in Waterford 18 November 1640. Irish Mission Superior Robert Nugent, in a letter 22 September 1640 praises him for his integrity, learning and zeal. A beautiful sketch is written of his life by Fr Yong, his director (Oliver, Stonyhurst MSS)
There is at St Isidore’s Rome a letter from Diego Ovalle to Luke Wadding

◆ Fr Francis Finegan SJ :
Son of Richard and Margaret née Lynet
Probably studied for a short time at Salamanca before Ent 23 April 1601 CAST
1603-1611 After First Vows he was sent for studies first to Compostella and then Royal College Salamanca where he was Ordained c 1611
1612-1616 After Ordination he taught Latin at the Irish College Salamanca
1618-1621 Sent to Irish College Santiago to teach Philosophy
1621-1633 Sent to teach Moral Theology first at Oviedo, then Salamanca and then Santiago. During these years he frequently helped out the Missions staff of his Province or worked in the local Church
1634 Sent to Ireland and Waterford, and he worked as Operarius until his death there 18 November 1640

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
WALLE, JAMES, returned to Ireland from Spain with a broken constitution, and after a few years service, died in November, 1640. F. Robert Nugent, in a letter of the 22nd of November that year, eulogizes this Father for his integrity, learning, and zeal.

Born: 24 February 1583, Waterford City, County Waterford
Entered: 11 January 1605, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: c 1611, Ingolstadt, Germany
Died: 22 January 1619, Dilingen, Bavaria, Germany - Germanicae Superiors Province (GER SUP)

Brother of Luke OFM; 1st Cousin of Walter, Michael, Peter, Luke and Thomas

Alias Gaudinus

Had studied 2 years Philosophy before Entry
1607-1611 At Ingolstadt studying Theology. Repetitor Metaphysicorum in Boarding School. Socius to Fr Hoiss. President of the Major Congregation of BVM
1611 Age 28 Soc 6
1612-1619 At Dilingen teaching Physics, Logic, Ethics, Metaphysics and Hebrew. Confessor inchoarum. “Hypocauste” BV at Boarding School. Catechist of the Philosophers and Rhetoricians. Finished studies in 1612 but did not go to Tertianship because he could not be spared

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Elder brother of Luke OSF
An officer in early life.
1617 in Bavaria (Irish Ecclesiastical Record, August 1874)
A man of great talents and virtue; Writer; A perfect religious; Very devout to the Blessed Sacrament; Knew “Imitation” by heart;
Professor of Philosoophy; Director and Professor of Moral Theology to 150 religious of various Orders at Dilingen (1611-1619); Superior of the Convictus of St Jerome.
About ten writings of his were published at Dilingen in 1312 and 1613.
Named in a letter of Christopher Holiwood alias Thomas Lawndry, Irish Mission Superior of 04/11/1611
(Cf Sketch of this most distinguished man in “Hist. Prov. Super. Germaniae SJ” and in de Backer’s “Biblioth des Écrivains SJ”)

◆ Fr Francis Finegan SJ :
Son of Walter and Anastatia née Lombard. Brother of Luke OFM. 1st Cousin of Walter, Michael, Peter, Luke and Thomas
Had already studied two years Philosophy at Salamanca before Ent 11 January 1605 Rome
1607-1611 After First Vows he was sent to Ingolstadt for studies and was Ordained there by 1611.
1611 From the end of his formation he held a Chair of Philosophy at Dilingen until his death there 22 January 1619
Father Holywood tried to get the General to have him sent to Ireland in 1616, but Wadding's services were deemed urgently required at Dilingen.

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

Wadding, Ambrose (1583–1619), Jesuit and university teacher, was born 24 February 1583, the son of Walter Wadding and his wife, Anastatia Lombard, both of Waterford. He was an older brother of the famous Franciscan Luke Wadding (qv). Following the deaths of both his parents in 1602, Ambrose left Waterford to study philosophy in the Irish college at Salamanca for a year or two, before joining the Spanish military. However, after narrowly escaping death during a naval battle, he decided to become a priest and eventually joined the Jesuits, entering the novitiate of San Andrea in Rome on 11 January 1605. He studied philosophy there for a year and in 1606–7 travelled to the University of Ingolstadt in Germany to study theology for four years. He demonstrated great piety and showed an aptitude for mathematics and other related subjects.

In 1610 he was repetitor of metaphysics in Ingolstadt and vice-president of the major congregation of the Blessed Virgin, and a year later he was superior of the clerics in the college. Having completed his theology studies, he was appointed professor of physics in the University of Dilingen, Germany, in 1612. Over the next few years he held various professorships in the university, before settling as professor of ethics and Hebrew from 1615. At Dilingen he also administered a nearby hostel, St Jerome's, which housed students from religious orders. In October 1616 the Irish Jesuits requested his transfer to Ireland, but the Jesuits at Dilingen blocked this, saying that he was too important. Always in poor health, he died 22 January 1619 at Dilingen, leaving behind nine printed philosophical theses and a manuscript on moral theology. His early death was mourned by his academic colleagues, who greatly admired him for his learning.

Edmund Hogan, ‘Worthies of Waterford and Tipperary’, Waterford and South-East Ireland Archaeological Society Journal, iv (1898), 3–13; P. Power, Waterford saints and scholars (17th century) (1920), 64–6

◆ James B Stephenson SJ Menologies 1973

Father Ambrose Wadding SJ 1584-1619
Ambrose Wadding was the brother of the famous Franciscan Luke. His mother and father both died of the plague in 1602, and Ambrose was sent, by the direction of his dying father, to be admitted at the Irish College, Salamanca. He had some idea of entering the army or navy in Spain, but changed his mind and entered the Society at Rome in 1605, eight months before his brother Luke became a Franciscan.

He soon made his name for learning and holiness. All his life he spent as Professor, filling at various times the Chairs of Theology, Logic, Physics, Ethics and Hebrew at the University of Dilingen. He could not be spared for his tertianship.

In spite of valiant efforts on the part of Fr Holywood and his own ardent desires, he never returned to labour in Ireland..

He left behind his none philosophical treatises besides an MSS on Moral Theology, now in the Benecdictine Monastery of Engelberg,

He died on January 22nd 1619, at the early age of thirty-five.

Born: 1594, Waterford City, County Waterford
Entered: 05 April 1610, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Died: 18 November 1615, St Ambrose College, Valladolid, Spain - Castellanae Province (CAST)

Son of Thomas and his 2nd wife Anastatia née Devereux. Brother of Luke, half-Brother of Walter Michael and Peter. 1st Cousin of Ambrose and Luke OFM

Fr St Leger in his sketch of Dr Walsh Archbishop of Cashel says there were 5 brothers of the Waddings “fratres germani” : Walter, Peter, Thomas, Daniel and Luke (Thomas is said to have entered round same time as his brother Luke - in Novitiate at Villagarcía together, but Thomas is year later)
1614 At Valladolid studying Age 20 Soc 4

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
One of five brothers who Ent Society according to St Leger’s Life of Dr Walsh

◆ Fr Francis Finegan SJ :
Son of Thomas and his 2nd wife Anastatia née Devereux. Brother of Luke, half-Brother of Walter Michael and Peter. 1st Cousin of Ambrose and Luke OFM
Had begun his studies at Irish College Salamanca 04 August 1609, before Ent 05 April 1610 Villagarcía - the same days as his brother Luke
1612 After First Vows he was sent to Valladolid for studies in Philosophy, which he completed, but died there a Scholastic 18 November 1615

Born: 1587, Waterford
Entered: 1609, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: c 1619, Mexico
Final Vows: 12 April 1626
Died: 12 December 1644, College of SS Pedro and Pablo, Mexico City, Mexico

Alias Godinez

Son of Thomas and his 1st wife Mary née Walsh. Brother of Walter and Peter. Half Brother of Luke and Thomas. 1st Cousin of Ambrose and Luke OFM

William Browne was his cousin and possibly Ignatius Browne as well (acc to Edmund Hogan)
1614 Has finished Philosophy and is in Mexico. Has taught Grammar in College of Mexico. Strong constitution.
1617 In Mexico Age 26 Soc 8

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Went to Mexico 1605; Professor of Rhetoric, Philosophy, Theology and Scripture; Missioner in Cinaloa; Rector of various Colleges; Writer on Mystical Theology; An extempore Latin Poet; A Spiritual Director of many souls eminent for sanctity.
A Priest of extraordinary holiness.
(In pen) By 1614 was in College of Mexico, had finished Philosophy, taught Grammar for two years and was strong.
1617 Was at Mechelen (Irish Ecclesiastical Record August 1874; de Backer “Biblioth. des Écrivains SJ”) (cf Dr P Powers Waterford Saints pp32-38)

◆ Fr John McErlean SJ :
1610 Set sail for Mexico as a Novice, and once there adopted the name “Godinez”
1619-1626 Worked as a missioner in the remote Province of Sinaloa, with as many as 5,400 Indians under his care
1626 Ordered by Fr General to recuperate, and was appointed Rector successively of the S Geronimo College at La Puebla de los Angeles (Puebla), S Ildefonso at Mexico City, Guatemala College, Mexico (now Guatemala), Oaxaca, Mexico and S Ildefonso at La Puebla de los Angeles (Puebla).
Zealous missioner and successful administrator, but also a saintly man demonstrated in his celebrated work on Mystical Theology

◆ Fr Francis Finegan SJ :
Son of Thomas and his 1st wife Mary née Walsh. Brother of Walter and Peter. Half Brother of Luke and Thomas. 1st Cousin of Ambrose and Luke OFM
A year after Entry at Villagarcía he set sail as a Novice for Mexico. Once he arrived in Mexico, he adopted the Spanish name “Godinez” for his surname.
1619-1626 After Ordination c 1618 he was sent to Sinaloa, northwest Mexico, where he had as many as 5,400 Christian Indians under his care.
1626 Worn out by his labours, he was recalled by order of the General in 1626 to recuperate his strength
Later he was appointed Rector of S Geronimo at La Puebla de los Angeles, then S Ildefonso at Mexico City, then Guatemala College, Mexico (now Guatemala), and Oaxaca College, Mexico.
Finally he died at the College of San Pedro and San Pablo Mexico City 1644
A successful missionary and administrator, he wrote a celebrated treatise on Mystical Theology

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

Wadding, Michael (1591–1644), catholic missionary and mystic, was the son of Thomas Wadding of Waterford city and his wife, Mary Walsh. Thomas was a successful lawyer who served as chief justice of Tipperary and as mayor of Waterford in 1596, and provided legal advice to Sir George Carew (qv), lord president of Munster. He was a staunch catholic and his houses in Waterford city and in King's Meadow, Co. Waterford, acted as sanctuaries for priests. Inspired by the suffering and labours of these priests, Michael appears to have been set from an early age on a career in the clergy. About 1605 Michael went to the Irish college at Lisbon where he studied for two years, before joining the Irish seminary at Salamanca in September 1607. However, he left the seminary to join the Society of Jesus at Villagarcia on 15 April 1609. There he became a disciple of the renowned theologian and mystic Father Suarez. Wadding quickly decided he wanted to become a missionary in Mexico. On 15 May 1610 he was granted permission to do so, and he travelled to Mexico later the same year. He changed his name to Miguel Godinez, most likely for the convenience of his Spanish colleagues.

In Mexico he continued his studies and in 1612 he became professor in the college of Mexico. In 1618 he was sent on the mission to Sinaloa, a province on the extreme western coast of Mexico, facing the Gulf of California. Over the next eight years he endured an extremely harsh environment and the hostility to Christianity of many of the local tribes. On two occasions he had to flee for his life and he witnessed the death of two Jesuit colleagues and his own servant boy at the hands of the natives. After 1624 a plague wreaked havoc in the region and the missionaries were preoccupied mainly with tending to the sick and dying. He was particularly impressed by the spirituality of his fellow missionaries, and how many of them had ecstatic spiritual experiences during their period in the wilderness. Despite all the difficulties, he enjoyed some success and is credited with converting the Basiroas tribe. He was recalled from the mission soon after making his final profession of the four vows at Jepotzolan in Sinaloa on 12 April 1626.

By the year's end he was acting as professor of philosophy in the seminary at St Ildefonso at Puebla de los Angeles. Thereafter he appears as rector of the Jesuit college of Guatemala (1638) and as rector of the college of Puebla de los Angelus (1640). While he was teaching theology, he compiled his Treatise on mystic theology, which was based mainly on his experiences in Sinaloa. In Mexico he was widely regarded as a holy man and was distinguished for his knowledge of mystic theology. His Treatise was eventually published in 1681 and went through ten editions. Wadding died in Mexico 18 December 1644.

Edmund Hogan, ‘Worthies of Waterford and Tipperary’ in Waterford ASJ, no. 4 (1898), 73–82; Catholic Encyclopaedia (1913), xv, 524–5; P. Power, Waterford saints and scholars (1920), 32-8

◆ Irish Province News
Irish Province News 2nd Year No 1 1926

Three centuries ago (1626) Fr Michael Wadding took the vows of the Society in Mexico. He was born in Waterford, and was a cousin of the famous Franciscan, Fr. Luke Wadding. He had two brothers Jesuits who won lasting reputations in some of the leading Universities of Europe.

◆ James B Stephenson SJ Menologies 1973

Father Michael Wadding 1587-1644
Michael Wadding was one of the celebrated Wadding family of Waterford. He is better known by his Spanish name, Michael Godinez. In fulfillment of his father’s dying wish, he set out with his brothers Ambrose and Luke for the continent, where he entered the Irish College at Lisbon. He became a Jesuit in 1609.

After eleven months noviceship at Villagarcia, where he became acquainted with the great Suarez, he volunteered for the then most arduous Mission, the Indians of Mexico. Here he laboured with zeal, amid incredible hardships, crossing the mountains by perilous paths, trudging with knap-sack on back, and parched with thirst over burning plains, swimming rivers, encountering wild beasts and wilder men, the saintly Jesuit carried the Gospel to the barbarian tribes. He saw two of his companions transfixed with arrows and a third clubbed to death.

His efforts met with miraculous success. |There was no single year in my time” he says, “in which the number of baptised pagans was less than 5,000. Some years it was over 10,000, and in the year 1624, the whole Province contained 62,000, and some time after 120,000 converts to Christianity”.

It was the sun baked solitude of blistering plains, in the gorges of might mountains and in the gloom of forests, where the feet of a European had never trodden, that Michael thought out the material which later he embodied in his “Theologica Mystica”. This book, which was written in Spanish, almost equalled the Imitation in popularity. It went into numberless editions, was translated into Latin and other European tongues, and for two centuries enjoyed a great reputation as a standard work on the spiritual life.

In 1616 he became Professor of Philosophy at the Seminary of St Idelfonso at Pueblo de los Angeles, in 1638 the Rector of the College of Guatemala, in 1640 Rector of Pueblo de los Angeles.

On September 12th 1644 he died in Mexico, with the reputation of a great saint and a great mystic.

Born: 1593, Waterford City, County Waterford
Entered: 05 April 1610, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: c 1618, Salamanca, Spain
Final Vows: 16 October 1626
Died: 10 January 1652, Imperial College, Madrid, Spain - Castellanae Province (CAST)

Alias Gaudin

Son of Thomas and his 2nd wife Anastatia née Devereux. Brother of Thomas, half-Brother of Walter, Michael and Peter. 1st Cousin of Ambrose and Luke OFM

1619 at Monforte College teaching Latin
1625 At Valladolid Age 32 Soc 15. Teaching Grammar and Philosophy. Talent very good for teaching. Would be a good Superior
1626 In Spain. Prof 4 Vows. Talent, judgement and proficiency very good. A talent for teaching and government. Taught Philosophy and Theology
1633 At Salamanca Age 39 Soc 22 teaching Theology
1636-1639 At Valladolid teaching Philosophy and Theology
1642-1645 At Salamanca teaching Theology. Possesses excellent talent and judgement with much character and piety. Highly qualified to teach Theology. Has a talent for giving advice and transacting business. I believe a very good man to be a Superior. by 1645 has been Prefect of Studies.
1649 At Imperial College Madrid. Teaching Moral and “los estudios Reales”
In Waterford College there is a “Tirinus” with “Es de la Mission de Irlanda applicole con licencia de NP Geberal et Lucas Guadin SJ”

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
A Writer; One of the Wadding brothers SJ; Rector of Burgos; Prefect of Irish Mission; Professor of Theology at Salamanca, Valladolid and Madrid; A most distinguished man “quem summis aequiparare possis” (Litt Anuae Prov of Toledo); Ninve Volumes of his Theological MSS are preserved at Salamanca (Foley’s "Collectanea")
1617 In CAST (Irish Ecclesiastical Record, August 1874)
1642 At Salamanca, and Robert Nugent Irish Mission Superior in a letter of 24 April 1642 asks General Vitelleschi for his and his brother Peter’s services in Ireland, and again in another letter of 28 February 1643 (Oliver Stonyhurst MSS).
RIP 31 December 1650 or 01 January 1651. His death is alluded to in a letter or report of Fr Christopher Mendoza, Madrid 1675, as having occurred at St George’s College Madrid, but without date (cf Richard Cardwell’s transcripts of MSS SJ in the “Archives de l’État”, Brussels, Stonyhurst MSS)
“The Supreme Council of Ireland, to Fr Luke Wadding, of the Society of Jesus in Spain 28 June 1643 : Reverend Father, wee have sent back Father Talbot into Spain, to render humble and hearty thanks to his Catholicke Majesty fr the great affection he bears to our cause and nacion; and wee have authorised you as by our severall commissions you will finde to agitat our affairs as well at Courte as with the Prelates and Clergie of Spaine. We know your zeal to the cause and the care you have of your countrye” (Hogan)

◆ Fr Francis Finegan SJ :
Son of Thomas and his 2nd wife Anastatia née Devereux. Brother of Thomas, half-Brother of Walter Michael and Peter. 1st Cousin of Ambrose and Luke OFM
Apparently he left Ireland as a young boy, and he had already studied Humanities at St Patrick’s Lisbon, and he had started Priestly studies at Salamanca 15 September 1608 before Ent 06 April 1610 Villagarcía the same day as his brother Thomas
1612-1619 After First Vows 06 April 1612 he was sent for studies to Royal College Salamanca and was Ordained there c 1618
1619-1622 He then taught Classics and later Philosophy and Theology for three years at Monforte
1622-1624 Taught Philosophy at Compostela
1625-1640 First teacher of Theology at St Ambrose, Valladolid
1640-1647 Teaching Theology at Royal College Salamanca
1647-1652 Teaching Theology at Imperial College Madrid (TOLE) where he died 10 January 1652
The Superior of the Irish Mission wanted to have Luke sent back to Ireland but the Spaniards refused to part with a scholar of his brilliance. Luke himself never lost interest in the Mission and was able to assist it with alms from friends in Spain
On the outbreak of the war in Ireland in 1641, he was able to counter the misrepresentations of the origin of the war circulated at the Spanish court by the English Jesuit, Thomas Babthorpe
He was also a Writer.

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Note from Paul Sherlock (Sherlog) Entry
In April 1642 and again in February 1643, Robert Nugent, superior of the Jesuits in Ireland, wrote to the general of the order, Viteilleshi, requesting the return to Ireland of Sherlock and another Irish Jesuit, Luke Wadding (a professor at Salamanca and cousin of the Franciscan Luke Wadding (qv) (1588–1657)), declaring both priests to be ‘absolutely necessary to this mission’ (Grogan, 94). Neither priest returned.

◆ James B Stephenson SJ Menologies 1973

Father Luke Wadding 1593-1651
Fr Luke Wadding was a cousin of Fr Ambrose Wadding SJ, and of Luke, the glory of the Franciscan order. The Jesuit Luke Wadding was born in Waterford in 1593, of which city his father, Thomas Wadding, was Mayor in 1596. In 1610 Luke Wadding entered the Jesuit noviciate at Villagarcia Spain, joining his younger brother Michael, who had entered the year before, and was followed the year after by his brother Thomas.

Fr Luke spent all his life in Spain, teaching Humanities and professing Philosophy and Theology in the various Colleges and Universities. In spite of repeated appeals by the Mission Superior Robert Nugent, he was never allowed back to work in Ireland. However, like his celebrated cousin, the Franciscan, he worked on behalf of the Irish cause on the continent. According to Richard Bellings “Fr James Talbot OSA and Fr Luke Wadding SJ, Professor of Divinity at Salamanca, procured 20,000 crowns for the Irish cause”.

He died in Madrid on 30th December 1651. In 1648 he had acted as Prefect of the Irish Mission, having under his charge the Irish Jesuit Colleges in Spain and Portugal, and in general to transact the business of the Jesuits in Ireland.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
WADDING, LUKE, (brother to F. Peter Wadding ) was a native of Waterford, and of a Family fruitful in great men. F. Luke was living at Salamanca, and his brother Peter in Bohemia, in the year 1642. On the 24th of April, that year, the Superior of the Irish Mission, F. Robert Nugent, applied to the General Vitelleschi for the benefit of their services at home. In a letter of the 28th of February, 1643, he repeated his anxious wish for their return, “in Missione hac omnino neccssarii sunt”; but it is certain that the petition could not be granted.

Born: 22 June 1701, Dublin City, County Dublin
Entered: 09 November 1718, Bordeaux, France - Aquitaniae Province (AQUIT)
Ordained: 1731, Poitiers, France
Final Vows: 02 February 1736, Dublin
Died: 10 January 1762, Irish College, Poitiers, France - Aquitaniae Province (AQUIT)

Alias Nevill

Grandnephew of John Ussher - RIP 1698

Family had provided two Bishops in Ireland : Anglican Bishop Henry Ussher and Anglican Primate James Ussher

1720 First Vows 11 November 1720 at Pau AQUIT
1720-1723 Philosophy and Theology in AQUIT
1727 At Luçon Seminary under the name of “Neville” teaching Grammar, Humanities and Rhetoric
1727-1732 At Irish College Poitiers studying Theology and in charge of Boarders
1732-1733 Tertianship at Marennes AQUIT
1734-1745 Stephe Neville (vere Usher) is on Irish Mission. Usher is mentioned in Richard Kirwan’s letters (1750-1754) as at Poitiers. He also metions F Reilly and F Cahill as connected with that house.
1745-1751 Rector at Irish College Poitiers
1752 Rector At Irish College Rome
1755-1762 Rector Irish College Poitiers with Thomas Brennan Minister, Thomas Gorman Operarius and William Nowlan Temp Coadjutor

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Three Entries (1&2) Stephen Ussher; (3) Stephen Nevill

(1&2) Stephen Ussher
DOB Ireland; Ent c 1739 Rome or AQUIT (in pen); RIP 1762

1752 In Rome having come 16 October 1751 (in pen)

“Arret de la Cour” says : “Etienne Ussher of the Irish College, Poitiers, died February 10, 1762”

(1) Stephen Nevill
DOB probably Cork; Ent c 1720 AQUIT;

1728 AT Irish College Poitiers in 2nd year Divinity. (CAT of Irish College Poitiers)

◆ Fr Francis Finegan SJ :
DOB 22 June 1701 Dublin; Ent 09/11/1718 Bordeaux; Ord 1731 Poitiers; RIP 10/01/1762 Poitiers

Son of Patrick and Elizabeth née Creagh (or Nulty?), and grandnephew of John

He had a classical education at Irish College Poitiers before Ent 09 November 1718 Bordeaux

1720-1733 After First Vows he was sent for studies to Pau. He then was sent for four years Regency to AQUIT Colleges, after which he was sent to Grand Collège Poitiers for Theology, and he was Ordained there 1731.
1733-1746 He was sent to Ireland and the Dublin Residence, becoming the Superior there in 1736. During this time he also served as a Curate at Mary's Lane Chapel.
1746-1751 Sent as Rector to Irish College Poitiers
1751-1754 Rector of Irish College Rome being replaced 14 June 1754
1754 Sent back to Poitiers to act as Rector again. He died in Office a few weeks before the dispersal of the community due to the dissolving of the Society in France 10 January 1762

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
USHER, STEPHEN. With regret I have to admit that I have barely recovered his name.

Born: 03 October 1610, Cork City, County Cork
Entered: 30 September 1631, Tournai, Belgium - Belgicae Province (BELG)
Ordained: c 1639, Avignon, France
Final Vows: 06 February 1653
Died: 03 May 1666, Cork City, County Cork

Parents Robert and Ellen Sarsfield
Studied Humanities in Ireland and Philosophy at Douai
1639 At Avignon College Age 28 Soc 8 teaching Grammar and studying Theology
1649 Given at Cork
1650 CAT DOB 1607 Cork. Came to Mission 1640, Prof of 4 Vows. Taught Humanities. Superior of Residence for 2 years. Preacher and now a Missioner.
1666 CAT Is in Connaught, then living near Cork. Consultor of the Mission. Giving Missions, administering the Sacraments, Catechising and Preaching. 28 years on the Mission

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Brother of Dominic, Viscount of Limerick, whose descendant is the Spanish Marquis de Canada (cf Louis Power Esq below)

He studied Humanities and two years Philosophy and four Theology at Avignon before Ent 30 September 1631. He knew Irish, English, French and Latin.
1636 Prefect of the Conference and Confessor at Irish College Seville 07 February 1636
1640 Sent to Ireland. Taught Humanities for five years, was a Preacher and Confessor for eight, Superior of Waterford Residence for two, and a Missioner in Cork for 10 (HIB Catalogue 1650 - ARSI)
Mercure Verdier - Visitor to Irish Mission - describes him as an eminent Preacher, very prudent, learned and zealous in maintaining religious discipline. He was alive in Ireland 1659 (Oliver, Stonyhurst MSS)
1666 He was Superior in Waterford, though living in Cork and engaged on the Mission there (HIB Catalogue 1666 - ARSI) Eloquent, learned and zealous.

Louis Power Esq writes from Gibraltar :
There is a family here of Irish descent, of the name Terry. Different members of it emigrated to Spain from about the date of the non-fulfilment of the Treaty of Limerick, by iniquitous Government of William II, to about the middle of the last century. One of the family, Irish born, came as Minister to London from the Spanish Court, about the later end of the reign of Philip V (the first Bourbon monarch). He was known as the Marquis de la Canada. Of this family two were Fathers of the Society of Jesus, and one died during the siege of Limerick. From the same father as this priest descend my friends whose pedigree I have been allowed to examine - it is a translation of the original English, obtained from the Herald’s Office Dublin, which the member of the family who emigrated to Spain towards between 1755 to 1765 brought with him to Malaga. Its genuineness is beyond dispute...
This family was connected with the Villiers family (of the famous Dukes of Buckingham), though Sarah Villiers, sister of the Duke, who married into the Sarsfield (the French-Irish Brigade Earl of Lucan), and had large estates near Cork, some of which now belong to the Stackpoole family.
1505-1511, 1511-1519 and 1525, William, Edward, Patrick, David and William Terry respectively Governors of Cork; 1514 and 1529 Edmund and Patrick Terry were chief magistrates in Cork, and 1538-1588 and 1591, William, Richard, Dominic, Richard, William, Stephen, Edmund and David were all respectively Sherriffs of Cork. 1604-1625 Edmund, David, Dominic, David, Patrick, William and David were Mayor of Cork.
William, the Sherriff in 1554 was descended from Richard de Terry, who temp. Henry II, married Elizabeth, sister of the Earl of Desmond. This William was one of the twenty-four notables who on 18/07/1574 signed a declaration against Elizabeth I, to sustain the Catholic religion, pledging themselves, in spite of risk and forfeiture to carry out their engagement.
Dominic Terry died in defence of Limerick against the rebel Parliament. He has a brother (not named in the genealogical table) a Priest SJ, who suffered for the faith along with Galfrido Galway (Godfrey Galway) a Catholic gentleman. This Father appears also to have been at the time on King Charles I side in Limerick. All its members have suffered much for the faith and the Stuarts.
There are now in Spain, two branches of this family left, one represented by the Marquis de Canada, who signs his name Tirry, instead of Terry, and another, a wealthy banker in Cadiz.

◆ Francis Finegan SJ :
Son of Robert and Elinor née Sarsfield
Had studied Philosophy at Douai before Ent 30 September 1631 Tournai
1633-1635 After First Vows he remained in Tournai to complete his Philosophy.
1635-1639 He was thens sent to Avignon (LUGD) for Theology and was ordained there c 1639
1639-1647 Sent to Ireland he taught school at Cork and taught School, Preached and administered the Sacraments for about six or seven years.
1647-1649 Superior at Waterford Residence and then deposed by William Malone the Mission Superior eighteen months later, citing poor health and scrupulosity as reasons. The Visitor Mercure Verdier strongly disapproved of Malone's action, saying in his 1649 Report, that Tyrry had been deposed because he had taken the Nuncio’s part in observing the interdict, and having preached freely in defence of the Nuncio. By the time Verdier made his Visitation, Tyrry was already back in Cork..
1649 Sent back to Cork and worked in and around the city during all the “Commonwealth” regime. At the Restoration the General ordered the Superior of the Mission to assign a companion to Father Tyrry to share his labours. He died in Cork 03 May 1666

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
TYRER, FRANCIS At the age of 15 he joined the Society, After filling the office of Superior at Waterford, he was stationed at Cork, where Pere Verdier met him early in 1649. He reports him to be an eminent Preacher, very prudent and learned, and zealous for religious discipline. He was living in Ireland, on the 10th of June, 1659; but after that date I can trace him no longer.

Born: 1610, Carton, County Kildare
Entered: 1625 - Lusitanae Province (LUS)
Ordained: 1636, Évora, Portugal
Final Vows: 06 May 1656
Died: 18 November 1667, Dublin Residence, Dublin City, County Dublin

Older brother of Peter Talbot - LEFT 1659 (Archbishop of Dublin 1669; RIP November 15, 1680

Foley’s "Collectanea" :
I think there were three John Talbot SJs as follows :
(1) John Talbot DOB 1609; Ent 1626 Portugal;
(2) John Talbot DOB 1611 Kildare; Ent 1632; Irish Mission 1638 Preacher, Confessor and Professor of Humanities; RIP after 1666
(3) John Talbot DOB 1619; Ent c 1637; - had been at St Alban’s Valladolid before Ent Belgium 1637. Not traced in ANG Catalogues
One of these was a brother of Peter, the two others were probably an uncle and cousin of his

1628 Age 18 Soc 3 studying at Coimbra LUS
1634 At Valladolid
1636 At St Anthony’s College Lisbon
1649 CAT Given at Cork (30 after his name)
1650 CAT Teaching, Confessor and Concinator. Came to Mission in 1639 is Age 39.
1666 CAT Consultor of Mission living at Dublin, Catechising and Administering the Sacraments. On the Mission 26 years
“Peter Walsh said when Fr J Talbot died ‘There is one honest Jesuit’”
“Wilson’s Friar Disciplined” p 93 printed in 1694 says Fr J Talbot had influence with General Preston

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Son of William 1st Baron of Carton and Alison née Netterville. Brother of Richard, first Duke of Tyrconnell by James II and Viceroy of Ireland. Brother of Dr Peter Talbot, formerly SJ and Archbishop of Dublin. Brother of Robert 2nd Baron of Carton. (HIB Catalogues and Dr Peter Talbot’s “Friar Disciplined”) Cousins of the Netterville’s SJ.
Early years in the Society were at Évora, Portugal, and he studied Theology for three years in the Society. He knew Irish, English, French and Latin.
He taught lower schools for three years and was a Preacher and Confessor for eight years. (HIB CAT 1650 - ARSI)
1666 Consultor of Irish Mission and living in Dublin. He was engaged in administering the Sacraments and had been on the Mission twenty-six years. (HIB CAT 1666 - ARSI)
Esteemed good Preacher; like most of his Irish contemporaries, he spoke Irish, English and one or more of the continental languages.
Dr Peter Talbot in his “Haersis Blackloiana” says “Évora gave many orthodox Theologians to the Catholic faith, and among others, my brother John Talbot, a distinguished defender of the faith”. (cf Foley’s Collectanea, which also states that the HIB CAT 1650 says that he is a native of Kilkenny, born 1611 and Ent 1629)
Dr Peter Talbot in his “Friar Disciplined” says to the famous Peter Walsh “Mr Walsh, Father John Talbot, of whom you said when he died (as if it were a rarity of kind of miracle) ‘There lies a honest Jesuit’ assured me, that, after his brother Sir Robert Talbot Had...”
Dr Peter Talbot in his “Haeresis Blackloiana” p 250 says that he himself had studied in Rome with such gifted Jesuits (orbis miracula) as Tirrell, Maurus, Telin (an Irishman - Teeling?), and the younger Palavicino, and was appointed to teach Philosophy at Évora, which has given so many outstanding Theologians to England and Ireland, and amongst others, Father John Talbot, my brother, a distinguished defender of the Roman Faith”
He is probably the Jesuit named by Mercure Verdiere, Visitor to the Irish Province, in a letter 24 June 1649, as John James Talbot, then thirty years of age, and residing with his mother, “in oedibus nobilium” (Oliver, Stonyhurst MSS)

◆ Fr Francis Finegan SJ :
Son of Sir William of Carton and Alison nee Netterville (daughter of John Netterville of Castletown, Co. Meath) Brother of Peter (later Archbishop of Dublin).
1627-1636 After First Vows (unclear if Noviceship was at Lisbon or Coimbra) he was sent for studies to Coimbra and then Évora where he was Ordained 1636
1636-1640 Had been teaching Latin at St Anthony’s, Lisbon, but very keen to be sent to Ireland.
1640-1652 Sent to Ireland where he worked from his mother’s house. He spoke Irish as well as English
1652-1654 Sent back to Europe and was in the company of his brother Peter (later Archbishop of Dublin), who was visiting various European courts to solicit help for Charles II
1655 Sent back to Ireland and he worked initially near Galway and then Dublin alternately, and ended at the Dublin Residence as a Consultor of the Mission (1664), where he died 18 November 1667

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
TALBOT, JOHN JAMES. This Father is mentioned in Pere Verdier’s Report of the 24th of June, 1649, as being 30 years old, of a robust constitution, but living with his mother, “in oedibus nobitium” without office.

N.B. There was another F. Talbot, whom I meet with in the town of Galway, early in 1649 : he is described as being about 40 years old, Professed of the Four Vows, and then teaching Grammar.

Born: 01 August 1708, Dublin City, County Dublin
Entered: 29 May 1724, Seville, Spain - Baeticae Province (BAE)
Ordained: 29 May 1733, Granada, Spain
Final Vows: 15 August 1742, Clonmel, County Tipperary
Died: 07 December 1751, Antequera, Spain - Baeticae Province (BAE)

1742 Makes Profession of 4 Vows at Clonmel before Fr Thomas Hennessy, his Superior and teacher of Irish
At Clongowes are many of his books marked “Lenardus Sweetman SJ Res Dublin”. Seems to have been a learned man of scientific and antiquarian tastes. In Nary’s “History of the World” he writes - Leonardus Sweetman, SOoc IHS Resid Dublin, emit an 1738”

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Passed a brilliant course of Philosophy and Divinity at Granada
1734 Dean at Seville College
1735 Sent to Ireland (Dr McDonald’s letter to Hogan)
1750 At Dublin Residence (in a book in Clongowes - Leonard Sweetman, Res Dublin SJ)

◆ Fr Francis Finegan SJ :
Son of James of Dunboyne and Punchestown
Early education was at the Dublin Jesuit School under Milo O’Byrne and Michael Murphy, before Ent 29 May 1724 Seville
1726-1733 After First Vows he was sent to Granada for studies and was Ordained there 29 May 1733
1733-1734 Made Tertianship at Granada
1734-1735 Sent as Minister to Irish College Seville
1735-1742 Sent to Ireland and the Jesuit School in Dublin
1742-1746 Sent back to Spain for health reasons, and proposed for a Chair in Philosophy at Granada
1746-1748 Sent to teach Moral Theology at Cadiz, but had to retire for health reasons
1749 Tried to accept a Chair in Philosophy at Córdoba, but he was not able for it and retired to Antequera, where he died 07 December 1751
His carta necrologica mentioned his devotion to the Sacred Heart of Jesus and he may well have been the first Jesuit to have introduced the devotion to Dublin
He had never wanted to leave Ireland and go to Spain, but his physical frailty made the rigours of Ireland in penal times impossible for him. So it was the Mission Superior, Thomas Hennessy, who made the decision for him.

◆ James B Stephenson SJ Menologies 1973

Father Leonard Sweetman 1708-1751
Father Leonard Sweetman was born in Dublin of a pious and distinguished family in 1708. He received his early education from the Jesuits. From his early youth he showed great signs of holiness, so that he was known among his companions as “the little Jesuit”. At the age of sixteen he entered the noviceship of St Louis at Seville.

Having completed his third year probation he was sent back to Ireland, where he laboured with extraordinary zeal and amid great hardships. He won back many heretics to the fold. On August 15th he made his solemn vows at Clonmel. On the same day, an order reached him from Fr General Francis Retz, recalling him to Spain. Whereupon he immediately set out for the port of embarkation, Waterford, with no other luggage than his breviary and the clothes he stood up in.

In Spain he professed Philosophy and Theology until his health broke down, and e then devoted himself to Apostolic work. He wrought numerous conversions among the Protestant merchants of Cadiz. He died at the age of 43 in Antequera in Andalusia, on December 7th 1751. He was always remarkable for his devotion to the Sacred Heart of Jesus and Our Lady.

Born: 01 November 1599, Brussels, Belgium
Entered: 18 September 1616, Mechelen, Belgium - Flanders Province (FLAN)
Ordained; 15 March 1625, Antwerp, Belgium
Died: 27 May 1627, San Sebastian, Spain - Flanders Province (FLAN)

Brother of William - RIP 1663

Son or Richard and Ellen Copley (Richard - -RIP Brussels 1618 - studied for 6 years after the death of his wife) brother of William
Fellow Novice of Jan Berchmans
1626 A P Stanihurst is in the FLAN-BEL Province
In 1639 he wrote 10 “distichs in Theobald Stapleton’s “Irish Catechism” where he signs P Stanihurstus, Societ. Jesu, Hibernus
An Eloquium on him in “Arch de l’état, Brussels", Carton 1005 I, died 29 June 1627

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Son of Richard and Helen née Copley and cousin of Protestant Bishop Ussher. Brother of William
Studied Humanities at Brussels under the Jesuits before Entry.
Fellow Novice of Jan Berchmans
Irish Mission Superior asked the General to send hoim or his brother William to teach at the irish College Compostella
Death date RIP 27 May 1627 Spain (before FV - Carton 1005 I. Archives de l’État, Brussels; Hogan’s Irish List; Mechelen Album)

Note regarding Peter and William Stanihurst taken from the leaves of Oliver, Stonyhurst MSS by Fr Morris SJ :
1644 Stanihurst : since about the year 1630, a good Father of the Society that lived in this town (Louvain) preached here on holidays. He was cousin german to the Superioress and her sister; he was named Father Stanihurst, whose mother was their father’s own sister, married to an Irish gentleman of good worth in his own country (St Monica’s Chronicle p 497) The Superioress, elected 25/02/1637, was Sister Mary Copley (St Monica’s Chronicle p 497). She and her sister Helen were daughters of William Copley of Gatton, Surrey, and heir of Lord Thomas Copley, Baron of Wells (ibid p120), that is Sir Thomas Copley who claimed the Barony of Wells. Richard Stanihurst, the father of Peter and William, became Chaplain to their Royal Highnesses, the Duke and Duchess Albert and Isabella, after the death of his wife Helen Copley (ita P Waldack). Of James Stanihurst, the father of Richard, Father Edmund Campion says in the preface to his “History of Ireland” : “Notwithstanding, simple and naked as it is, it could never have growen to any proportion in such post haste, except I had enterd into such familiar societie and daylie table talke with the worshipful esquire, James Stanihurst, Recorder of Dublin, who beside all courtesie and hospitality, and a thousand loving turnes not heere to be recited, both by word and written monuments, and y the benefit of his own library, nourished most effectively mine endeavours. Dublin 1633, reprinted 1809”
Richard Stanihurst was uncle to Ussher and cousin to Henry Fitzsimon. He wrote several works on which we see Sir J Ware’s “Irish Writers”, Webb’s Irish Biography. he became a priest upon his wife’s death, and Chaplain to the Archduke of Austria.
Barnaby Rich, Gent, in his “Description of Ireland” says R Stanihurst was a great alchymist. Father Holiwood often wrote to the General to have Peter and William sent to Ireland (Hogan)

◆ Fr Francis Finegan SJ :
Son of Richard and Helen née Copley. Brother of William. His Grandfather James was sometime Recorder of Dublin.
Contemporary in Noviceship of Jan Berchmans
1618-1623 After First Vows he was sent first to Antwerp and then to Bruges for studies. The he was sent on a year of Regency at Bergues Saint Winoc. Although born in Belgium, he was considered eligible for the Irish Mission, and in fact the Irish Mission Superior had hoped that he might do a Regency at the Irish College Santiago.
1623-1625 He was then sent back to Antwerp for Theology and he was Ordained there 1625
1625 He was then appointed a Naval Chaplain and so was living at Dunkirk. During the year 1626/27, when his ship put in at San Sebastian, he set out for Madrid. It is known that he preached to the sailors in Holy Week (Easter Sunday was on 4 April 1627, and that he died shortly after.

Born: 10 May 1698, Wexford Town, County Wexford
Entered: 17 October 1723, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: 27 November 1729, Salamanca, Spain
Final Vows: 15 August 1738, Salamanca, Spain
Died: 21 February 1743, Irish College, Salamanca, Spain - Castellanae Province (CAST)

1732 Rector of Salamanca

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Writer
1730-1743 Rector of Salamanca and Professor
1739 One of the Examiners of Father Lisward (Dr McDonald and de Backer “Biblioth. des Écrivains SJ”)

◆ Fr Francis Finegan SJ :
Son of James and Maria née Devereux
Had begun his Priestly studies at Irish College Salamanca before Ent 17 October 1723 Villagarcía
1725-1727After First Vows he was sent to teach Humanities.
1727-1729 He was then sent to Royal College Salamanca for Theology. He was Ordained there 27 November 1729
1729-1731 Sent to San Sebastián to teach Humanities
1731 Rector of Irish College Salamanca, and he died in Office 21 February 1743
Father Stafford's apostolic zeal and sound learning were well known to contemporary superiors of the mission and many requests were made to the General to have him sent back to Ireland. His Spanish Superiors fought for and held on to him.

Born: 23 August 1713, Waterford City, County Waterford
Entered: 25 April 1729, Madrid, Spain - Toetanae Province (TOLE)
Ordained: 1737, Murcia, Spain
Final Vows: 1752
Died: 22 May 1783, St Patrick’s, Waterford City, County Waterford

Uncle of Robert St Leger - RIP 1856, and a nephew of John St Leger RIP 1868

For Entry was taken to Spain by a Sergeant of the Irish Brigade (told to Fr Hogan by John St Leger)
1754 Baptises Hannah - 10 year old daughter of Matteus Ryan of Newfoundland
1758 Baptises a young woman (age 22) from Newfoundland
He left many MS, sermons. Seems very familiar with “Bourdaloue” (Louis - a French Jesuit and Preacher)
In a book of Waterford Residence there is signed “Johan St Leger 1743”
Thrift’s Index of Irish Wills gives 1783 as date of John St Leger PP Waterford

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Nephew of Fathers Robert and John St Leger
Taught Humanities for five years in Spain
1742 Sent to Ireland
1752 & 1755 Acting PP in Waterford, where he built St Patrick’s Chapel ad Residence.
He was an eloquent Preachers, and left a large number of sermons MS.
A serjeant of the Irish Brigade was sent to bring him to a Continental College.

◆ Fr Francis Finegan SJ :
According to the tradition of his granduncles (Fathers Robert and John St Leger who died last century) he was brought to Spain by a sergeant of the Irish Brigade sent over to Ireland for the purpose
1731-1737 After First Vows he studied Philosophy at Oropesa and was then sent to Murcia for Theology and was Ordained there 1737
1737-1738 Made Tertianship at Murcia
1738-1742 He was sent to teach Humanities at Villarejo
1742 Sent to Ireland and Waterford where he spent the rest of his life. He served at St Patrick’s Parish, a Church which 200 years later still serves local needs. At the Suppression he was incardinated into the local Diocese. He became PP in succession to Simon Shee, and at the Suppression of the Society was incardinated into the local Diocese. He died 07 June 1783 (as per tombstone at St Patrick’s in Waterford) and was buried at St Patrick’s in the St Leger tomb (His death was recorded in the Dublin Evening Post of 07 June 1783)

◆ Fr Joseph McDonnell SJ Past and Present Notes :
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.

◆ James B Stephenson SJ Menologies 1973
Father John St Leger 1713-1783
Fr John St Leger was born in Waterford on August 23rd 1713, and entered the Society in Toulouse in 1729. Having taught Humanities in Spain for five years he came back to the Irish Mission in 1742.

With the aid of his friends in Spain he built the Church and Residence of St Patrick in Waterford, and for 31 years had charge of the parishes of St Patrick and St Olave in that city.

At the Suppression of the Society, the Bishop Dr William Egan declared St Patrick’s a Parish Church, and appointed Fr St Leger as its Parish Priest, with Fr Paul Power as his curate.

He died in 1783 aged 70 years, beloved and esteemed by all, as the vast concourse at his funeral testified.

◆ MacErlean Cat Miss HIB SJ 1670-1770
Loose Note :
John St Leger
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

Took the Oath of Allegiance 13 December 1775

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
ST. LEGER, JOHN ( Salingerus, Uncle to FF. Robert St. Leger, D.D,), and Vicar Apostolic of Calcutta, and his brother F. John St. Leger) born at Waterford, on the 23rd of August, 1713; entered the Society in the Province of Thoulouse, on the 25th of April, 1729, and came to the Irish Mission thirteen years later. With the assistance of his Irish friends in Spain, he built at Waterford a Chapel for the Residence of the Society, and a good dwelling House. It was called St. Patrick’s. At the Suppression of the Order, Dr. William Egan, then Bishop of the Diocese, declared it a Parish Church, and appointed F. St. Leger its first Parish Priest and F. Paul Power his associate. To this day, the memory of these holy Men is in benediction. To the credit of the Bishops of Waterford, let it be remembered that whilst an Ex-Jesuit was living, no other was appointed Parish Priest of St. Patrick’s.

Born: 1627, Kilkenny City, County Kilkenny
Entered: 01 January 1624, Villarejo, Spain - Toletanae Province (TOLE)
Died: 19 December 1629, Murcia, Spain - Toletanae Province (TOLE)

◆ Fr Francis Finegan SJ :
Had begun his Priestly studies at Irish College Salamanca 01 January 1622, two years before Ent 01 January 1624 Villarejo
After First Vows he was sent to Murcia to continue his studies and showed himself there to be a student of high promise. Although he had been expected to eventually go work on the Irish Mission, he died at Murcia 19 December 1629

Born: 14 August 1595, Waterford City, County Waterford
Entered: 30 September 1612, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: 05 June 1621, Santiago de Compostela, Spain
Final Vows: 18 October 1628. Irish College Salamanca, Spain
Died: 08 August 1646, Irish College, Salamanca, Spain - Castellanae Province (CAST)

Alias Sherlog

1614-1622 At Valladolid Age 18 Studying Theology, proficiency above mediocrity
1617 In CAST Age 18 Soc 4
1625 At Compostella Age 28 Soc 13. More than ordinary ability for preaching. He is confessor and Preacher
1626 In Spain
1633-1645 Rector of Irish College Salamanca. Has been Lecturer on Controversial subjects. A man of much learning with a talent for composing commentaries on the Scriptures. Excellent disposition, talent and judgement. Best talent for Government, teaching and commenting on Scriptures. In addition excellent at conducting business with people of the world. Much prudence and learning, firmness in dealing with others. Talent for writing and governing. A Religious spirit.
Left his books to the Irish Jesuit Mission, but especially for the Residence at Waterford.

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Was of a Waterford family, but it has been seen stated that he was born in Wexford; Writer of commentaries on Holy Writ; Professor of extraordinary virtue and held in great esteem in Spain. (Foley’s Collectanea)
He obtained a high repute both as a Theologian and Administrator, and was Rector at Salamanca and Compostella for twenty years.
1631-1646 Rector of Salamanca (Irish Ecclesiastical Record September 1874). he was also a Professor of Controversy for seven years, and also for a time of Sacred Literature and Theology, wit a great repute for learning. As a result he was chosen as Censor of Doctrine by the Sacred Inquisition. he assiduously applied himself day and night to a study of the ancient Fathers. Weak health prevented him from leaving even more evidence of his learning and erudition.
He was a man of austere life, who subjected his body to severe inflictions in daily disciplines, hair-cloths and other practices; was much given to prayer and devoted to our Blessed Lady, fasting and other mortifications on the vigils of her feasts. Some are of the opinion that he received Divine Illustrations in prayer, and assistance in the rapid composition of his writings.
A Catalogue of Irish Jesuits for 1617 ((Irish Ecclesiastical Record August 1874) states his age at that time to be 18, and four years in Society.
He is identical with a Fr “Paul Shirley” noticed in “Records SJ” Vol V p 475, in a note citing Dodd’s “Church History”, who mistranslates the name given by Southwell as Sherlogus into Shirley.
Southwell in “Biblio Script SJ” makes an interesting note about him : he was of a family of clan of Waterford (Menapiensis); born on the vigil of the Assumption 1595, of devoted Catholic parents; was admitted to the Society on the day before the Kalends of October 1612 at the Irish College Salamanca
(In pencil) Wrote a sketch of William Bathe
(cf de Backer “Biblioth. des Écrivains SJ” for his writings) (cf Archivum Hibernicum Vol VI pp 157-74 for a biography)

◆ Fr Francis Finegan SJ :
Son of Walter and Bela (Beatrice) née Leonard. Brother of Patrick
He had spent three months at Irish College Salamanca before Ent 30 Septmber 1612 Villagarcía
He completed his Noviceship at Medina del Campo
1614-1617 After First Vows he was sent to St Ambrose, Valladolid for Philosophy.
1617-1621 he then was sent for Theology first at Valladolid and then to finish at Compostela where he was Ordained 05 June 1621, and graduated with a “Grand Act”
1621-1622 He was then sent to Valladolid to teach
1622-1624 He taught at Monterey and Pamplona
1624/25-1628 Rector of Irish College Santiago after the death of William White
1629-1646 Rector of Irish College Salamanca 01 May 1629, succeeding Thomas Briones. For most of his active life in the Society he was occupied with administration but this did not prevent him from engaging in the deeper study of theology, particularly in Holy Scripture. (His published works are listed in Somervogel) For the historian, however, the 'autobiographia' written in 1643 is of most interest. He died in Office at Salamanca 08 August 1646
Like his brother Patrick, Paul also volunteered for service on the Irish Mission

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Sherlock (Sherlog), Paul
by Deirdre Bryan

Sherlock (Sherlog), Paul (1595–1646), Jesuit priest and theologian, was born in August 1595 at or near Waterford city, reputedly the son of Walter Sherlock and his wife Beatrice Leonard. He was a descendant of James Sherlock of Gracedieu who, in 1494, was granted extensive lands in Co. Waterford by Henry VII in reward for his family's loyalty to the Tudor monarchy. The Sherlocks, who served frequently as mayors of Waterford city between 1492 and 1642, were one of the foremost catholic mercantile and landowning families of east Waterford.

As a young boy Sherlock attained a proficiency in Latin under the tutelage of a catholic schoolmaster in Waterford. Like many of his contemporaries, he left Ireland for Spain, aged 16, to study at the Jesuit-run Irish College at Salamanca. He landed in Bilbao in May 1612 and reached Salamanca at the beginning of July. Together with Thomas Vitus (Wyse), a fellow-student from Waterford, he was admitted to the Society of Jesus at Salamanca on 30 September 1612. He spent the first two years of his novitiate at Villagarcia and Medina del Campo before travelling to Santiago de Compostela in 1614. Over the next seven years he studied philosophy and theology at the Jesuit college at Valladolid and at Santiago, where in 1621 he was ordained. In 1624 he succeeded Thomas White (qv), who had died in 1622, as rector of the Irish college at Compostela; four years later he was appointed rector of the Irish college at Salamanca, where he remained until his death in 1646.

A highly educated man, Sherlock taught scholastic theology and divinity both at Salamanca and Compostella. He published many theological works which earned him considerable praise from scholars in Spain and France. His most important work was a combination of ecclesiastical history and devotional commentary based on the text of the Song of Solomon; it was published in three folio volumes: Anteloquia ethica et historica in Canticum Canticorum (Lyons, 1634), Commentarium in duo priora capita Cantici Canticorum (Lyons, 1637), and Commentarium in reliqua captia Cantici Canticorum (Lyons, 1640), all three volumes being reprinted in Venice in 1641. He dedicated the work to Fernando de Vera, bishop of Cuzco, whose financial generosity, combined with the earnings accrued through publication, were sufficient to enable Sherlock to found a library at the Irish college at Salamanca. Two other works, written under the pseudonym of Paulus Leonardus, were also published: Responsio ad expostulationes recentium quorundam theologorum contra scientiam mediam (Lyons, 1644) and Antiquitatum Hebraicarum Dioptra (Lyons, 1651).

In April 1642 and again in February 1643, Robert Nugent, superior of the Jesuits in Ireland, wrote to the general of the order, Viteilleshi, requesting the return to Ireland of Sherlock and another Irish Jesuit, Luke Wadding (a professor at Salamanca and cousin of the Franciscan Luke Wadding (qv) (1588–1657)), declaring both priests to be ‘absolutely necessary to this mission’ (Grogan, 94). Neither priest returned.

Sherlock's religious practices of flagellation, wearing hair shirts, and fasting eventually eroded his health. It was believed by some that he received direct communication from heaven while praying and writing. He died 9 August 1646 at the Irish college, aged 50 years, and was buried in Salamanca.

After his death the Jesuits claimed that the library he founded at the Irish college was the property of their society and not the university. Four Irish students of the college took proceedings in the court of the chancellor of the university, successfully recovering the books acquired by Sherlock. In 1919 a six-foot brass plaque was erected in Waterford's catholic cathedral commemorating a unique group of priests, native to the diocese, who were eminent in the church both at home and abroad. Paul Sherlock is among those commemorated.

J. Ware, The writers of Ireland (1764), 120–21; DNB; Anon. [attributed to Mother Mary Berchmans / Margaret Mary Sherlock], ‘Distinguished Waterford families: Sherlock’, Journal of the Waterford and South East Ireland Archaeological Society, ix (1906), 120–28, 171–5, x (1907), 42–4, 171–83; Amalio Huarte (ed.), ‘El. P. Paulo Sherlock: una autobiografia inédita’, Archiv. Hib., vi (1917), 156–74; P. Power, Waterford saints and scholars (1920); K. Kelly, ‘Father Paul Sherlock S.J.’, Decies: Journal of the Old Waterford Society, i (1976); William Nolan and Thomas P. Power (ed.), Waterford: history and society (1992), 189, 218; Patrick Grogan, ‘The Sherlocks of Waterford’, Decies: Journal of the Old Waterford Society, lvi (2000), 81–94; ODNB

◆ James B Stephenson SJ Menologies 1973
Father Paul Sherlock 1593-1646
Paul Sherlock of Waterford entered the Society at the age of 17 at Salamanca. As a Theologian he gained a great reputation, and was equally successful at government. For twenty years he was Rector of the Irish Colleges at Salamanca and Santiago.

He had very weak health, nevertheless he led a very austere life, and subjected his body to severe inflictions in daily disciplines, hair cloths and other penances. He himself says in a diary meant for publication :
“Here in Santiago I determined to wrote on the Canticles of Solomon, and to that end I have studied indefatigably, desiring in this way to imitate the Fathers of the Church. I did without a great part of my sleep at night. I continued in Salamanca for two or three years with greater rigour, for the cold nights of that place were especially mortifying. In 1629 I began to prepare the first volume of the work on the Canticles of Solomon for the press. To this end I received great strength from a vision of St Brendan the Irish Abbot”.

He died on August 9th 1646 at the age of 51, with a great reputation for holiness.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
SHERLOCK, PAUL, was born at Waterford, on the 14th of August 1595. Well grounded in Classical literature, he entered himself in the Irish College at Salamanca, in 1612, and on the 30th of September the same year enlisted under the banner of St. Ignatius. As a Theologian he attained to the highest reputation; for his ability in governing he was equally distinguished; and for the long period of 20 years, during which he was Rector at Salamanca and Compostella, he secured the esteem and attachment of his Brethren and Subjects. Application was made to the General of the Order on various occasions by F. Robert Nugent, the Superior of the Irish Mission, that his services might he confined to his native country; but, under the circumstances, it was judged expedient to continue F. Sherlock in Spain, and at Salamanca he terminated his useful career on the 9th of August, 1646. Gifted with talents of the first Order, and indefatigable in labor, he would have left numerous evidences of his genius and erudition, if his constitution had been stronger, or his life more extended; still we had from his pen,

1. “Antiloquia in Canticum Canticorum”. 3 vols. fol. Lyons, 1633, 1637, 1640, under the borrowed name of Leonardus Hibernicus.
2. “Vindiciae Scientiae Media”. 4to, Lyons. 1644.
3. A posthumous work, “De Hebraeorum Republica”. Fol. Lyons, 1651
   *I believe the Family of Sherlock or Schyrlock came from Chester, with the Bagots. - From Devonshire emigrated the Cogans, and Fitz-Stephens.

Born: 1583, Waterford City, County Waterford
Entered: 10 April 1602, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: c 1612, Salamanca, Spain
Died: 18 August 1614, Irish College, Santiago de Compostela, Spain - Castellanae Province (CAST)

1607 At Compostella College
1611 At Salamanca College
1614 Age 30 Soc 13 has studied Theology 4 years - died suddenly

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
RIP in Spain probably between 1609 and 1617

◆ Fr Francis Finegan SJ :
Son of Walter and Bela (Beatrice) née Leonard. Brother of Paul
Had begun his Priestly studies at Irish College Salamanca before Ent 10 April 1602 Villagarcía
After First Vows his career is not clear but he was sent to Royal College Salanmanca for Theology and was Ordained there c 1612
After his formation was complete he was sent to teach Philosophy at Irish College Santiago, and died suddenly there 18 August 1614
From the contemporary correspondence we learn that he had volunteered to serve on the Irish Mission

Born: 01 February 1611, Dublin City, County Dublin
Entered: 28 February 1629, Back Lane, Dublin
Ordained: 1637, Messina, Sicily, Italy
Final Vows: 01 October 1652
Died: 27 July 1671, Dublin City, County Dublin

Alias Nathaniel Hart

Superior of the Mission, 09 February 1658-1663

Sometimes went under the name “Tobias Walker and Nathaniel Hart and also Capitaneus” (HIV III pp 460-464)
Studied Philosophy 3 years and Theology 4 in Society
1633 At Douai studying Philosophy
1636 Not in CAT
1642 Prefect of Irish College Rome (Fr Malone was Rector) Was also Minister and Operarius
1649 Marked at Waterford (1629 after his name)
1650 Catalogue DOB 1607. Came to the Mission 1641. Confessor and Preacher. Age 43. Prof 4 Vows
1666 Catalogue Is dwelling near Dublin. On the Mission 22 years. Consultor of the Mission. Engaged in administering the Sacraments and refuting heretics. After 17 weeks imprisonment he was banished for 6 years.

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Two Entries plus one “Nathaniel Hart”
Knew English, Italian and Latin; Four years Theology in the Society; Taught Humanities; Distinguished Preacher and Confessor
1641 Sent to Ireland (HIB Catalogue 1650 - ARSI)
1666 In Dublin and engaged in missionary duties and in controversial disputations with heretics.
After being imprisoned for 17 weeks, he was deported for six years (HIB Catalogue 1666 - ARSI)
Robert Nugent in a letter dated Wexford 28/02/1643 states that he was daily expecting him from France.
Mercure Verdier the Visitor to the Irish Mission names him in his Report to the General 24 June 1649
He had been stationed at Waterford where he had great repute as a Preacher and teacher; A good Controversialist.
He accompanied the Countess of Beerhaven to Spain, and was then about forty years of age, and had spent twenty in the Society;
He died 1671 in Dublin, deserving well of the Society and elsewhere (Oliver, Stonyhurst MSS who calls him Robert)
A Belgian Catalogue mentions him as Richard Shelton arriving at the Professed House, Antwerp 12 September 1656, and leaving 24 April 1657

Nathaniel Hart Entry
Ent pre 1649; RIP post 1659
1659 Superior of Mission and wrote a letter to the General 15 June 1659
Probably identical with Mathias O’Heartegan (corrected in pencil beside to “Richard Shelton”) who had good reason to disguise his name.

◆ Fr Francis Finegan SJ :
Had already studied Humanities and begun Philosophy before Ent 28 February 1629 Back Lane, Dublin
1631-1637 After First Vows he was sent to Douai for Philosophy and then to Messina in Sicily for Theology where he was Ordained 1637
1637-1641 He made Tertianship and he was sent as Minister and Operarius at Castrogiovanni and Messina.
1641-1644 He was actually sent to Ireland in 1641, but on his way he was kept for a year as Prefect of Studies at the Irish College Rome
1644-1646 Sent to Ireland and firstly to Galway where he taught Humanities
1646 He was sent as Chaplain to Countess Bearhaven on her journey to Spain
When he returned to Ireland he was first sent to Waterford and by 1650 to Dublin
1655 He was was betrayed and arrested in 1655 and deported to the Barbados. There he was not allowed to land there but sent back to Europe. He eventually landed at Antwerp in October, 1656
1657 In spite of his penalties threatened against priests who should care to come back after deportation, he returned to Ireland when appointed as substitute for the Mission Superior Thomas Quin, who had been arrested. He was himself arrested again on his way through England but succeeded in reaching Ireland in the summer of 1657
1658 He was formally appointed Superior of the Mission, 09 February 1658, His term of Office should have ended in 1661 but the newly-designated Superior did not come, and so he continued in office until 1663
He died in Dublin 27 July 1671
He wrote an account of the labours of the Society in Ireland during the thirteen years of the Cromwellian tyranny.
He stoutly opposed Peter Walsh's Loyal Remonstrance.

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962
Richard Shelton (1657-1663)
Richard Shelton was born in Dublin on 1st February, 1611. His early studies, as far as logic, were made at our Dublin College, and on 28th February, 1629, he entered the Society in the Novitiate of Dublin, recently established. When the heretics suppressed the Jesuit houses and confiscated them to enrich Trinity College, Richard Shelton had to seek his education abroad. He finished his philosophy at Douay, and then was sent to the Province of Sicily. There he studied theology for four years at Palermo, made his tertianship at Trapani, acted as Minister of the College of Enna, or Castro Giovanni, and as Confessor at the Professed House of Messina. In September, 1641, he left Sicily for Ireland. On his way he spent a year at the Irish College, Rome, as Prefect of Studies, under Fr William Malone as Rector. In Ireland he was stationed at Galway (1644-46), teaching, preaching, and confessing. He went as chaplain to the Irish soldiers that accompanied the Countess of Berehaven on her return to Spain, When he came back he was stationed first at Waterford, and then, at the end of 1650, in Dublin, where he made his solemn profession of four vows on 1st October, 1652. He was betrayed in the summer of 1655, and condemned to transportation to the Barbadoes, but before this sentence was carried out he was put on board a ship for Antwerp, and landed there in October, 1656. In spite of the penalties threatened against exiled priests who returned, Fr Shelton did not hesitate a moment when he was ordered to go and act as substitute for Fr Thomas Quin, Superior of the Mission, who had been arrested. He himself was arrested when passing through England, but succeeded in reaching Ireland in the summer of 1657. From being Vice-Superior he was formally appointed Superior of the Mission on 9th February, 1658. His term of office should have come to an end in 1661, but as the new intended Superior never came he continued as Superior till 1663. He wrote an account of the labours of the Society in Ireland during the thirteen years of Cromwellian tyranny. He also distinguished himself by his opposition to the Schismatical Remonstrance of the friar, Peter Walsh, OSF. Fr Shelton died at Dublin on 27th July, 1671.

◆ James B Stephenson SJ Menologies 1973
Father Richard Shelton 1611-1671
Richard Shelton was born in Dublin in1611 and received his early education as far as Logic in our school in Dublin. Furthermore he entered the novitiate in Dublin.

On the closing of our houses he went to the continent to complete his studies. He left Sicily in 1641 to return to Ireland, but spent a year en route as Prefect of Studies in the Irish College Rome under the Rectorship of Fr William Malone.

Arriving in Ireland he went to Galway for two years teaching and preaching. When the Countess of Berehaven retired to the continent, he accompanied her as Chaplain to Spain. On his return he was stationed at Waterford, then in Dublin, where in 1655 he was arrested and sentenced to the Barbadoes. However, the sentence was not carried out, but Fr Richard was banished to Antwerp. In spite of the penalties threatened him, he returned to once again to act as Superior for Fr Thomas Quin who had been arrested. He himself was full Superior of the Mission 1658-1993.

In correspondence he went by the pseudonym Nathanial Hart.

To his we are indebted for an account of the labours of the Society in Ireland during Cromwellian times.

He passed to his reward on July 27th 1671.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
HART, NATHANIEL. All that I know of him is from his own brief letter, dated the 15th of June, 1659, which shews that he was then Superior of his brethren in Ireland.

SHELTON, RICHARD. In a letter of Father Robert Nugent, dated Waterford the 28th of February, 1643, he says “I daily expect Father Shelton from France”. From Pere Verdier s Report of the 24th of June, 1649, I collect that he had been stationed at Waterford, where he was in great repute as a Preacher; that he had then quitted for Spain, to accompany the Countess of Beerhaven thither; that he was about 40 years of age, of which he had spent 20 in the Society. He died in Dublin, as I find in Father Stephen Rice s Annual Letters, during the year 1671. “in Missions et alibi de Societate bene meritus”.

Born: 28 May 1706, Kilkenny City, County Kilkenny
Entered: 28 January 1726, Seville, Spain - Baeticae Province (BAE)
Ordained: 09 January 1735, Seville, Spain
Final Vows: 17 March 1742, Clonmel
Died: 16 May 1773, Waterford Residence, Waterford City, County Waterford

Final Vows made at Clonmel to Fr Thos A Hennessy

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Described as a brilliant scholar and sound divine.
1738 Sent to Ireland from Seville and to Waterford
1752 & 1755 In Waterford and was a distinguished Preacher
(Curiously all his dates are the same as those of Michael Cawood in the HIB Catalogues of 1752 and 1755.)

◆ Fr Francis Finegan SJ :
Nephew of Patrick Shee, Bishop of Ossory
1728-1735 After First Vows he was sent for studies to Granada and then San Hermenegildo's Seville where he was Ordained 09 January 1735
1735-1738 After Tertianshipat Baéza he was sent as Operarius to Granada
1738 Sent to Ireland and Kilkenny, but because of the dispute between Bishop O'Shaughnessy and the PP (a brother of Simon’s) he was sent to the Waterford Residence, where he worked until 1759
1759 Sent to Cork, but returned to Waterford a year later and remained there until his death, which occurred suddenly while preaching a Sunday evening sermon at St Patrick’s 16 May 1773

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
SHEA, SIMON, of Leinster, was born on the 18th of May, 1706; joined the Order in the Province of Seville, on the 28th of January, 1726, and commenced his Missionary career in Ireland, twelve years later. He was Professed on the 17th of March, 1742. Waterford was the theatre of his zeal, where he was admired as a Preacher. He was living in 1755.

Born: 20 December 1612, Cashel, County Tipperary
Entered: 20 December 1635, Watten, Belgium - Angliae Province (ANG)
Ordained: 19 April 1642, Liège, Belgium
Final Vows: 19 May 1645, Dublin City, County Dublin
Died: 20 January 1686, Cashel Residence, Cashel, County Tipperary

Superior of Mission 13 October 1663

Andrew Fitzbennet Sall & Andrew Fitzjohn Sall - very difficult to distinguish which dates belong to which
1639 At Watten as novice; 1639 At Liège in Theology
1642 At Liège in 4th Year Theology; 1642 At Villagarcía as novice
1645 At Compostella
1649 At Valladolid Age 27 Preaching and teaching Philosophy and Theology
1651 At Salamanca Lector Controversias
and
1655 At Oviedo Operarius and teaching Controversias
1658 At Pamplona College teaching Philosophy and Controversies. Was Rector of Irish Seminary at St Martin
1660 At Palencia College CAST
1665 In Dublin
1667 Superior of Irish Jesuit Mission
and
1657 Andrew Sall priests - about being left at liberty by the Marshalls at Waterford (Is this him?) cf Arch HIB Vol VI p 184
1650 Catalogue Marked at Clonmel in 1649. Amongst those declared fit to be Superior of Irish Seminaries in Spain. Now in Tertianship. Age 33, from Cashel, Ent 1636, came to Mission 1644. Is now Superior at Clonmel Residence
1655 Catalogue is not in CAST - confessor
1666 Catalogue Superior of Mission, lives mostly in Dublin. After 13 months imprisonment was exiled to France for 4 years. Was on the Mission 24 years. Also described as living at Cashel preaching and administering the Sacraments. A powerful adversary of the Jansenists and heretics. Is 2 years on the Mission (Foley thinks this is a nephew)
Report of 1666 is signed by “A Sallus” and he observes “for the last 2 years no one has died in this Mission - no one was dismissed thanks be to God”

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
He was a fellow student with Fathers John Clare and Andrew Lincoln at CAST

1642 A Fourth Year’s Divine at Liège (ANG CAT) - did four years Theology at Liège (1639-1642)
1644 Sent to Irish Mission
1648 Superior at Clonmel
1654 Rector of Irish College Salamanca, succeeding Father Reade in 1651
1666 Superior of Irish Mission residing in Dublin; Imprisoned for 13 months and deported for four years to France;

He was tried for his life twice; “valde bonus, et candidi animi”;
Was on the Irish Mission twenty-four years
Wrote a long life of Fr Yong SJ
(cf Foley’s Collectanea)

Left the following account of the fruit yielded by Irish College Salamanca AMDG :
“Sent to the Irish Mission, in less than sixty years three hundred and eighty-nine good Theologians for the defence of our faith, of whom thirty suffered cruel fortunes and martyrdom; One Primate, four Archbishops, five Bishops, nine Provincials of various religious Orders, thirteen illustrious writers, twenty Doctors of Theology, besides a great number of whose actions and dignities we have not heard, but who are known in Heaven, which has been thickly peopled by the illustrious children of the Church of Ireland”

◆ Fr Francis Finegan SJ :
Son of Bennet Sall and cousin of Andrew Fitzjohn Sall
Had studied Classics at Clonmel and Cashel under John Young and then went to Belgium and studied Philosophy at Irish College Douai before Ent 20 December 1635 Watten
1638-1642 After First Vows he was sent to Liège for Theology and was Ordained there 19 April 1642
1642-1643 Made Teriianship at Ghent
1643-1649 Sent to Ireland and Clonmel where he taught Humanities
1649-1658 Superior at Cashel Residence until the Cromwellian occupation there when he moved to Waterford (1652)
1658 Arrested and thrown in prison 22 January 1658. Through the intercession of the Portuguese in London an order for his release was sent by Cromwell to the authorities in Ireland, who agreed unwillingly adding other conditions of their own, and he was released 22 February 1659
1659 Joined Thomas Quin in Brittany
1662-1663 Sent to Ireland around the same time as Quin in October, he arrived in Waterford, until his appointment as Superior of the Mission
1663-1666 Appointed Superior of the Mission 13 October 1663 at Dublin. At Dublin where the controversy over Peter Walsh's Remonstrance was uppermost in all minds, he distinguished himself by his defence of the faith and the rights of the Holy See. He was summoned to appear before the Lord Deputy and Council on 11 July, 1664, but as nothing could be proved against him he was freed from further harm. At the National Congregation of the Clergy of Ireland he refused to sign any of the “ Sorbonne Propositions”, 22 June, 1666.
During his term of office, Father Sall wrote reports on the state of affairs in Ireland for the years 1663, 1664 and 1665
1666 On the appointment of his successor 03 July 1666, he returned to his native district to exercise his ministry. It is likely enough he chose to leave Dublin to be near his cousin Andrew Fitzjohn Sall who was already causing anxiety by his failure to measure up to the standard of self-denial in obedience and poverty expected of him by his religious profession. The two cousins were now working in the same district. But if the former Mission Superior tried to influence his cousin in the right direction, his efforts proved in vain. (Fitsjohn Aall apostatised in Cashel 1674 and he died in Dublin 1682)
1675 At the Spring Assizes at Clonmel, 1675, Andrew was summoned to hear sentence of deportation passed on him - he had been cited by the Mayor of Cashel - but as he was unable to attend through illness, he received a respite until the following Assizes. On the next occasion sentence of deportation was deferred. In the event, the sentence of deportation was never executed. But, from the fragmentary records of the Clonmel Assizes of that period we can conclude that twice yearly up almost to the time of his death he had to submit to the harassment of making appearances in Court.
He died at the Cashel Residence 20 January 1686

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962

Andrew Sall (1663-1666)

Andrew Sall, son of Bennett Sall, was born at Cashel on 20th December, 1612. He studied classics at Clonmel and Cashel under Fr John Young: proceeded to Belgium and studied philosophy at Douay. On 20th December, 1635, he entered the Novitiate of the English Province at Watten in Belgium. He made his theology at Liège, where he was ordained priest on 19th April, 1642. After making his tertianship at Ghent, he returned to Ireland in 1644, and was engaged at Clonmel teaching humanities for five years. From 1649 to 1652 he was Superior of the Residence of Cashel, and for the next four years he laboured at Waterford, being for the last half of that time the only Jesuit there, In June, 1654, he made his solemn profession of four vows in Waterford. On 22nd January, 1656, he was betrayed by local spies, and confined in prison. Through the intercession of the Portuguese Ambassador in London an order for his release was sent by Cromwell to the Irish authorities, who granted it very unwillingly, adding conditions of their own. He was released on 22nd February, 1659, and went to Brittany, where he joined Fr Thomas Quin. Returning to Ireland about the same time as Fr Quin returned (October, 1662), he worked at Waterford, until his appointment as Superior of the Mission on 13th October, 1663, brought him to Dublin. At Dublin, where the controversy touching Peter Walsh's Remonstrance kept all minds in a ferment, he distinguished himself by his defence of the faith and championship of the rights of the Holy See. He was summoned to appear before the Lord Deputy and Council on 11th July, 1664, but as nothing could be proved against him, he was freed from further molestation. At the National Congregation of the Clergy of Ireland he refused to sign any of the Sorbonne Propositions (22nd June, 1666). During his term of office Fr Sall wrote reports on the state of affairs in Ireland for the years 1663, 1664, and 1665, After laying down his office of Superior, he continued to labour in the vineyard of the Lord for twenty years at Dublin, where he died on 20th January, 1686.

Addendum (1) Andrew Sall : From a recent accession to the National Library, MS 4908-9, we have been able to establish that Fr. Andrew Sall was living in Clonmel at least between the years 1675-1684.

◆ James B Stephenson SJ Menologies 1973

Father Andrew Fitzbennett Sall SJ 1612-1686
Fr Andrew Sall, like St Jude, suffered form the disadvantage of having the same name as the traitor, Fr Andrew Sall, who apostatised. For that reason he us usually given the cognomen Fitzbennett, from the name of his father Bennett Sall. He was born in Cashel on November 20th 1612. He studied the classics at Clomel and Cashel under Fr John Young, entering the Society at Watten, in Belgium, in 1635.

On his return to Ireland in 1644, he taught for five years at Clonmel. He then became Superior of the Residence at Cashel 1649-1652. He spent the next four years in Waterford, being for the last half of that time the only Jesuit there.

On January 22nd 1654, he was taken by spies and confined in prison. Through the influence of the Portuguese Ambassador in London an order came from Cromwell for his release, and he was permitted to proceed to Brittany where he joined Fr Thomas Quin.

He was then appointed Superior of the Mission 1663-1666.

At Dublin, where the controversy over Peter Walsh’s “Remonstrance” kept all minds in ferment, he distinguished himself by his defence of the Faith and the Holy See. He was summoned to appear before the Lord Deputy in 1664 but was let free.

At the National Congregation of the Clergy of Ireland he refused to sign any of the Sorbonne Propositions.

Laying down office in 1666, he laboured for twenty years on the Mission, dying in Dublin on January 20th 1686. The scene of his labours was Clonmel, 1675-1684.

Born: 1704, Connaught, Ireland
Entered: 13 September 1720, Bordeaux, France - Aquitaniae Province (AQUIT)
Ordained: c 1732, Poitiers, France
Died: 26 December 1733, Galway Residence, Galway City, County Galway - Romanae Province (ROM)

At time of entry the only Connaught man in the Society (Ignatius Roche letter of 1732)
1723-1727 at College of Pau AQUIT teaching Grammar
1727-1729 At Limoges teaching Humanities and Rhetoric
1729 At Angoulême
1729-1733 At Irish College Poitiers studying Theology

◆ Fr Francis Finegan SJ :
1722-1724 After First Vows he was sent to study Philosophy at Pau
1724-1729 He was then sent on Regency teaching at Limoges and Angoulême.
1729-1733 At the request of the Irish Mission Superior he was then sent to Grand Collège Poitiers for Theology and was Ordained there c 1732
1733 Sent to Ireland following repeated prayer and requests, but died three months later at the Galway Residence 26 December 1733. He had been in poor health during his studies

Born: 06 January 1715, Clinagh, Drummully, County Fermanagh
Entered: 13 August 1734, Tarragona, Spain - Aragonsnsis Province (ARA)
Ordained: 1743, Valencia, Spain
Died: 15 July 1749, Galway Residence, Galway City, Ciounty Galway

Fr Francis Finegan SJ
DOB 06 January 1715 Drummully; Ent 13 April 1734 Tarragona ARA; Ord 1743 Valencia;
One of the very few Irishmen to be associated with the ARA Province
After First Vows he remained in Tarragona for a year of study.
1737-1740 He was sent for Philosophy at Gandia
1740-1743 Then he was sent for Theology at Valencia where he was Ordained 1743
1743 Sent to Gandia College to teach Humanities, and two years later as Operarius at the Church in Gandia

Born: 11 May 1716, St Germain-en-Laye, Paris, France
Entered: 07 September 1740, Watten, Belgium - Angliae Province (ANG)
Ordained: 1739
Final Vows: 02 February 1751
Died: 03 January 1760, St Stanislaus, Exeter, Devon, England - Angliae Province (ANG)

Older brother of William Nelson O’Neill RIP 1770

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Two Entries

O’Neill alias Graddell
DOB 11 May 1716 St Germain-en-Laye, Paris; Ent 07 September 1740 Watten; FV 02 February /1751; RIP 06 January 1760 St Stanislaus, Cornwall
Brother of William Nelson (O’Neil) - RIP 1770. Born at the Court of the exiled Stuarts
Served the ANG Missions at St Stanislaus, Cornwall where he died

◆ In Chronological Catalogue Sheet

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
GRADELL, JOHN. His true name was O’Neil : was born 11th May, 1716. Having ended his studies at Paris, he became a candidate for the Novitiate at Watten. A few years later his Superior sent him to the Cornish Mission, which he cultivated until his death, on the 6th of January, 1760.

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: 1619, Galway City, County Galway
Entered: 1638, Villarejo, Spain - Toletanae Province (TOLE)
Died: 05 July 1645, Oropesa, Toledo, Spain - Toletanae Province (TOLE)

1644 was at Oropesa (TOLE) teaching Grammar for 4 years

◆ Fr Francis Finegan SJ :
Had already completed two years Philosophy before Ent 1638 Villarejo TOLE
After First Vows he was sent on Regency, first to Plasencia and then or Oropesa where he died 05 July 1645

Born: 25 September 1728, Dublin City, County Dublin
Entered: 15 January 1753, Seville, Spain - Baeticae province (BAE) for Philippinae Province (PHI)
Ordained: 1753, Seville, Spain - Pre Entry
Died: 15 June 1807, Upper Church St, Dublin

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Had studied at Seville before Ent.
Spent many years in the Philippine Islands, where his tongue was split by the savages through hatred of his zeal and faith.
1771 Sent to Ireland in November 1771. There he preserved the funds of the Old Society for the Restoration, to which he always looked forward with confidence, and he may be called the founder of the Restored Society in Ireland. He was a very holy man and rejoined the Society at the Restoration.
He died 15 June 1807 in Dublin and is buried at the family plot in Ardcath, and not at the Convent in George’s Hill, as Oliver, Stonyhurst MSS has it.
Note from then Thomas Tasburg Entry :
Father R O’Callaghan’s sister was cured by an application of the above relic (Hogan)

◆ Fr John MacErlean SJ :
Educated at the English College Seville, where he was Ordained in 1728 and Ent for the Philippines Mission
1755 Arrived Manila on 14 July 1755 and did two years Theology
1757 Working on the Missions with natives (one one occasion his tongue was slit to stop him preaching his doctrine!)
1768 Minister at Residence of Barugo on the island of Leyte when Jesuits were expelled on 12 May 1768
1769 Arrived in Italy from Philippines and the General agreed for him to return to Ireland
1771 Arrives in Ireland and worked in Dublin during the suppression in 1773
1804 Entered the Restored Society
1807 Died in Dublin revered for his holiness

◆ Fr Francis Finegan SJ :
Had already completed his Studies at English College Seville and was Ordained before Ent there 15 January 1753 Seville
After First Vows he was sent to the Philippines and arrived 14 July 1755. He completed his studies at Manila and worked in the Philippines until the Society was expelled from Spain and Spanish territories.
1774 He arrived from the Philippines in Spain he was instructed by the General to join the Irish mission and was back in Dublin by 07 February 1774, to sign the instrument accepting the suppression of the Society.
He was then incardinated into the Dublin diocese and served as a curate at St Mary's Lane Chapel. He was appointed “Fidei Commissarius” of the diocese in succession to John Fullam when he died.
At the partial restoration of the Society in 1804 he renewed his solemn profession and died a Jesuit, 15 June 1807.

◆ 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 Richard O’Callaghan 1728-1807
Fr Richard O’Callaghan had the distinction of entering the Society before its Suppression, of living right through that sorrowful period, and of rejoining on its Restoration.

He was born in Meath in 1738, and after studying for seven years at the English Seminary of the Society at Seville, he became a Jesuit.

After his ordination he was sent as a missioner to the Philippine Islands where he laboured with great zeal for many years. On one occasion he was wounded by savages and taken prisoner, and only released on the payment of a good ransom.

Shortly before the Suppression he returned to Ireland in 1771, where he worked in the parish of St Michan’s. During the weary years of waiting for the Restoration, he never ceased to pray for that happy event. “To him” says Oliver “his country must be indebted for his honourable and generous efforts for the education of youth and the re-establishment of his brethren”. He was one of the Trustees of the Province Funds. The supreme consolation of his life was the actual renovation of his Vows as a Jesuit in the Restored Society, which he did in the presence of Fr Marmaduke Stone, Superior of the Restored Jesuits in England.

During his ministry at St Michan’s, Fr Richard usually resided with his good friends the Doyle’s at No 76 Upper Church Street Dublin. Attacked by his last illness, the Doyles transferred him to their country house at Cabinteely, where he passed to his reward on June 15th 1807, and is interred in Arcath Cemetery.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CALLAGHAN, RICHARD, was born in 1728. After studying for seven years in the English Seminary at Seville, he enlisted under the banner of St. Ignatius : and, I have been told, soon after his promotion to Holy Orders, was sent to the Mission in the Philippine Islands, were he resided several years, and was wounded on one occasion by the Savage Islanders, for his zealous labours in the Gospel. In November, 1771, as I ascertain from one of his letters, he returned to his native country, and, within two years, had to weep over the dissolution of the Society of Jesus. Yet he never lost hopes of its revival : and, to use his own words, he “ever ardently wished for the renovation of his Profession, and without any change of mind in this point”. At the first news of its restoration he hurried to rejoin his ancient colours. To him his country and religion must ever be deeply indebted for his honourable and generous efforts for the education of youth, and the re-establishment of his Brethren. The Venerable Patriarch died at 76, Upper Church-street, Dublin, on the 15th of June, 1807, and was interred in the Chapel of St. George’s hill, but without any inscription. “Sem per honos nomenque tuum laudcsque manebunt”.

◆ Interfuse

Interfuse No 34 : September 1984

PORTRAIT FROM THE PAST : RICHARD O’CALLAGHAN

Roland Burke Savage

A finely-researched article on Father Richard Callaghan (1728 1807), a man described as one of the langely forgotten links between the original & the restored Society of Jesus in Ireland

In the living tradition of the Province Fr Thomas Betagh (1738-1811), has long been revered as the link between the old Irish Mission and what is now the Irish Province; it is true that he was the school master of the majority of the young men who re-founded the Irish Mission but he was by no means the only former Jesuit who inspired them. While not wishing to question the part played by Betagh, I wish to focus attention on the largely forgotten Richard Callaghan; from the facts that I shall record here I contend that Callaghan was the greater benefactor of the Irish Mission. He was the only former Irish Jesuit to renew his solemn profession (May 1803) in the partially restored Society. He was greatly disappointed that Betagh did not join him in doing so; so grieved was he that a certain friction developed between them. To be fair to Betagh it is only right to state his view: be thought the Pope's oral approval to be an insufficier.. foundation for the partial restoration; he held that as the Society was suppressed by an official Brief so its restoration must be grounded on an equally official Brief. In addition as Vicar General to Archbishop Thomas Troy, he was torn by conflicting loyalties.

Richard Callaghan was born in Dublin on 25 September 1728. He made his studies and was ordained a secular priest in the English College, Seville. On 15 January 1753 he entered the Society in Seville for the Philippine Province. On completing his noviceship he set out for Manila where he arrived on 14 July 1755. Unfortunately there are no annual letters covering that period in the Roman archives so the account of his work there is scanty. He spent his first two years repeating his theology in Manila. Then he worked in the islands of the Pintados and the Visayas, on one occasion the natives split his tongue in hatred of the doctrine he taught. In 1768 the Spanish Government ordered the expulsion of the Jesuits in the Philippines; at that time Callaghan was Minister and Missioner in the residence of Barugo in the Island of Leyte, one of the Visayas. From there he boarded the frigate San Carlos bound for Acapulco in Mexico, the first stage on his way back to Italy. Not being a Spaniard, be was not entitled to the pension which the Spanish Governnent paid to the expelled jesuits. Before returning to Dublin he made his profession of the 4 vows in Genoa on 12 January 1771. The autograph of his vow formula is in the Roman archives.

With nine other Jesuits working in the Archdiocese of Dublin, Callaghan formally accepted the Brief of Suppression from Archbishop John Carpenter on 7 February 1774. It may be of interest to cite the document he signed :

    We, the undersigned of the Suppressed Society
    of Jesus, anxious to manifest our ready
    obedience to the command of the Holiness,
    hereby declare that we accept fully and
    simply the apostolic Brief suppressing the
    Society, and conformable to the tenor of the
    Brief, we acknowledge ourselves brought back
    to the state and condition of secular priests
    under the complete obedience of his
    Illustrious and most Reverend Ordinary.
    In testimony of which we have signed our
    names this seventh day of February 1774.
    RICHARD CALLAGHAN
    The first signature followed by the remaining eight.

Though later on, as we shall see, Archbishop Carpenter came to recognise the quality of his new subjects, promoting theo to positions of responsibility, he was far from being sympathetic towards them at the outset. To instance this by two examples we may first cite his letter to Dr Nicholas Sweetman, the Bishop of Ferns, who made plain to hin his deep distress of the suppression. Replying to Sweetman, Carpenter lets himself go:

    Why, in the name of wonder, should be aggregate to ourselves the power of judging an affair on
    which we have not the least right to pronounce? ................ The Brief, in order to preserve peace
    and prevent animosities, has very wisely forbid the entering into any dispute concerning the
    suppression, nor can I at all perceive what reasonable end such a controversy would answer.
    I must confess that I never received a letter that astonished me so much as your last has
    done. It must surely have been written when the storm of passion was up, and calm reason
    absent from the helm. for your comfort let me observe to you that the members of the
    suppressed Society are now become members of the most perfect and most illustrious body of
    men (the order of St. Peter) that ever was or ever will be on the face of the earth, and one
    that never has suffered, and never will suffer  dissolution or suppression. Reflect on this,
    and be pacified and consoled.

Three months earlier (11 December 1773) Carpenter suggested to Cardinal Marefoschi that whatever capital the Irish Jesuits held should be confiscated and given to the Irish Colleges in Europe. In replying Marefoschi said the Irish College in Rome was badly in need of £300. A debt of at least £1,600 was due to the Dublin residence arising from an old mortgage on the estate of Castle Browne; this mortgage Carpenter and his Vicar General Dowdall, took upon themselves to compound with John Browne, then on his death bed, for £300. Browne, a just and religious man, would have paid the Society in full had not his directors decision prevailed. Fullam adds had he not timely alienated the rest of our property, they might have seized upon the whole and left us as beggars.

The rest of the property was not great: somewhat short of £8,000. It remained over from what was left of the property of the Irish College in Poitiers and what remained of the gift of Catherine Breganza destined for a foundation, never made, in Athlone. Were it not for injudicious speculation by the Father in charge of the funds in Paris in 1750's the Irish Mission fund would have been worth much more.

The reader may have wondered what all this has to do with Richard Callaghan. To help him understand what may appear to be an un justifiable degression, in 1793 Callaghan became the custodian of the former Mission Fund.

On the death of John Ward in October 1775 the last Superior of the old Irish Mission, the property devolved on John Fullam. As the remaining fifteen former Jesvits were convinced that one day the Society would be restored, they were anxious to keep the capital intact. Three fathers were chosen to discuss with Fullam how their property was to be dealt with. John Austin, Henry Nowlan and Joseph Halloran. These four proposed that the capital should be untouched and chat from the interest arising from it each should receive an annuity or £50 a year during their lifetime. All accepted this arrangement which continued until Fullam's death in 1793. In his will he named Richard Callaghan as his Executor Callaghan called together the four remaining survivors to discuss the future of the fund. They confirmed Callaghan as the guardian of the fund but instead of allowing themselves 250 a year, they decided, against Callaghan's wishes, that the interest should be divided equally between the five so that they would have money for various charitable purposes. On Fullam's sisters death he willed his personal property should be added to the fund, bringing it up to almost £16,000.

In addition to their decision to make the interest available to then, they discussed the future of the fund. With the revolution in France at its height, the prospect of the restoration of the Society in the immediate future did not appear bright. As their numbers were so few it was necessary to decide what should become of their patrimony. An agreement was signed binding the last three survivors, in the event of the Society not being restored, to consult with some of the Irish Bishops how best the money could be used in endowing some college for the education of secular priests for work in Ireland.

Callaghan was never satisfied with this agreement as he considered it did not sufficiently safeguard the rights of the Society but as things were so unsettled he thought it better to defer the matter.

Though fully occupied by his work as Curate in St. Andrew's (old Townsend Chapel) and in St. Mohan's (Mary's Lane Chapel) he never forgot the possibility of a restored Society; he knew that the Society still had a precarious existence in White Russia depending on the oral approval of the Pope, Pius. A letter written from Leghorn by a former Irish Jesuit, Peter Plunkett, on 1 July 1794 reveals the way he was thinking and what Fullam also had in mind before he died:

    Russia is by no means fit for rearing missioners for your country. Besides the climate which is
    intensely rigid and the language which is extremely difficult, the breeding and manners
    are somewhat uncouth ............. taste for the pulpit and polite literature neglected.
    Consequently, all thought of Russia should be laid aside in my opinion as a place unfit for
    those who are not natives and unfit moreover for answering the wishes of our dear friend
    (Fullam who from his private means left £50 for 10 years to the Vicar General in White Russia),
    Europe is too: unsettled and precarious to think of making new establishments. When peace is declared

I doubt not in the least of seeing the Society also restored at least in some parts of Italy and Spain. This last country I would prefer for putting into execution the intentions of Mr Fullam.

At the request of the Czar Paul I, Pius VII by the decree Catholicae Fidei (7 March 1801) publicly recognised and formally approved of the Society in White Russia. Anticipating a more general restoration Callaghan sent Peter Kenney and three other young men to St. Patrick's College, Carlow on 6 June 1801 to study humanities with å view to preparing them for entry into the Society: these four were followed by seventeen more students whose pensions Callaghan paid from the Mission fund.

Shortly after the election of Pius VII, the gentlenen of Stonyhurst, as they styled themselves, asked the Vicar General, for the second time, to receive them back into the Society. The Vicar, Gruber, thought it better to consult the Pope before doing so. Writing from Leghorn on 21 December 1801, Peter Plunkett told Callaghan that a Brief had been sent to the Court of Moscovey authorizing the Vicar General of the Jesuits there to assume the title of General and to act throughout the whole Russian empire with the full powers annexed to that dignity authorizing him moreover to take under bis inspection and government all the missions of those countries towards the east that bordered on the said empire. He added. that Cardinal Brancadara, who alone the Pope consulted in drawing up the Brief, said: “The Brief is such that you all may well be contented with”.

Gruber, the General, then wrote to England:
    I notify your Heverence that I have received from Cardinal Consalyi from Home an explanation of the
    Brief concerning the aggregation to us with regard to those outside (ad exteros). The said Cardinal replied
    that it was true that the Holy Father in the Brief had restricted our existence. to Russia but by that His Holiness
    did not wish to prevent others in non-Catholic or Catholic countries from aggregating to us provided they
    did not open new professed houses; suon faculty inheres in the Brief, since without it, it would seem that the
    Society could not maintain itself. So the field is open. His Holiness could not reply more clearly.

In March 1803, at William Strickland’s suggestion, Gruber named Marmaduke Stone, a professed father of the old Society, as English Provincial: he commissioned Strickland to admit Stone, the Superior of the gentlemen of Stonyhurst, to solemn profession and then to install him as Provincial of England. Stone took his vows on 22 May 1803 and shortly afterwards he re-admitted six members of the former English Province with Nicholas Grou, the well known spiritual writer and Richard Callaghan who journeyed over from Dublin to Stonyhurst for the ceremony.

Before renewing his profession he told Stone that he had made his will transferring the Mission fund and his own personal property to him whom he had named as trustee for the future Irish Jesuits. Before returning be handed his will to Stone.

Four years later Callaghan died on 15 June 1807 with the reputation of being an outstandingly zealous priest; in 1852, forty-five years after his death he was described as “the great Callaghan”. On hearing of his death Stone and Sewell crossed over to Dublin where Betagh introduced them to an eninent Catholic Attorney named Browne. He advised them to take possession of Callaghan's effects and papers without the slightest risk from his relations in virtue of the will they produced. Browne also advised them to have all the debentures transferred to Stone's name. In an amusing sentence in his letter to Wright, Stone tells how he found £4,000 in cash under the floorboards of Callaghan's sitting room: “it is lucky”, he writes, “that I was made acquainted with Callaghan's secret repository three years ago”.

Both Stone and Sewell were greatly taken by Betagh's kindness and concern for them: they had earlier formed a wrong impression largely because of his failure to rejoin the Society which had so disappointed Callaghan. Betagh told them that he was leaving £200 and his library to Stone in trust for the future Irish Mission, The highlight of their stay was when he brought them to dine with the Doyles of Church Street to meet five Irish Bishops.

When Callaghan's affairs were settled Sewell noted on 30 August 1807 that £30,000 had been lodged with Wright's of London in trust for the future Irish Mission. Callaghan's wisdom in transferring the Mission funds to Stone will become clear in the sequel.

Early in the year of Callaghan's death Archbishop Thomas Troy of Dublin wrote a long letter to Cardinal Di Pietro alleging misappropriation of the funds of the former Irish Jesuits. He asked the Cardinal to write to Stone at Stonyhurst firmly and decisively and “to threaten him with suspension if he does not transfer the funds...”. His agent in Rome, Luke Concannon OP, in a covering
dated 14 July 1807 enclosing Di Pietro's answer, wrote that he thinks “the Jesuits havo outwitted Propaganda and all of you and you'll never get a farthing out of them now..... It is not known whether the Jesuits exist or not in the British Empire; De Pietro believes they do not, but cannot swear to it ... Such an artful and political body of men (as the Jesuits) never existed”.

In an earlier undated letter Concannon expressed amazement at the obstinacy of the old ex-Jesuit Callaghan. Dr Carpenter was too indulgent. Callaghan will now be pleased that the Society survives in the persons of the Abbé O'Connell and the Abbé Plunkett, both ex-Jesuits.

The next move is a letter from Propaganda to Archbishop Troy, dated 23 January 1808, stating that a letter is being sent to Stone about all the ex-Jesuit funds: the Arcbbishop is to forward to Rome all documents relevant to the same. Under the date 5 May 1808. We have a draft reply in which Plowden (the English Master of novices) makes two points succinotly: (1) three former Irish Jesuits are still alive: Fr. Betagh (Dublin), Peter Plunkett (Leghorn) and James Connell (Rome); (2) does the Archbishop wish “to invoke the spiritual power to invalidate the will of a British subject?” This last point is a reference to the statute of Praenunire. There is no evidence in the Dublin diocesan archives of a letter based on Plowden's draft. There is a letter from Concannon, dated 8 October 1808, upbraiding Troy for giving up the Callaghan affair and urging him to take the matter up again with Di Pietro.

Plowden supplies us with the end of the story in a letter, dated 20 November 1808: in it be records that “Archbishop Troy is satisfied that Mr Stone will fairly employ the property in question. Mr Granger says the affair is now closed and settled”. (1) + (2)

(1) To make for easier reading I have deliberately omitted all references as this is meant to be a straightforward popular account.

(2) In his Biographical Dictionary of Irish Jesuits in the old Society, Fr Francis Finegan SJ, in a brief notice of Callaghan states that he was appointed Fidei Commissarius by Archbishop Carpenter. I failed to trace where he got the information so I asked him these two questions, What was the function of Fidei Commissarius? and what was his source for his statement? He said he had forgotten.
I deliberately omitted this matter from text as I have a source for every statement in it.

Interfuse No 47 : Easter 1987

The Suppression in Ireland

Roland Burke Savage

There were sixteen Jesuits working in Ireland when the Society was suppressed. Here's what happened to them and to their money during the forty years of darkness. The story has a happy ending.

Without entering into details about the Suppression it will be enough to recall that the enemies of the Jesuits in Europe, rationalists and free thinkers for the most part, were not satisfied with Pombal's victory in Portugal from where he expelled them in 1759; with Choiseul's dissolution of the Society in France in 1762; or with the deportation of the Jesuits from Spain by Charles III in 1767. What they wanted was the total destruction of the Society as a religious order; relentlessly they pressed forward to achieve their purpose. Clement XIII exerted all his efforts to defend the Jesuits but his successor Clement IIV, four years after his election, yielded to mounting pressure from the Bourbon governments, more especially from Spain. Accordingly, without any judical process, Clement suppressed the Society by the Brief Dominus ac Redemptor dated 21st July, 1773.

of the sixteen Jesuits then working in Ireland, the eleven working in Dublin formally accepted the Brief of Suppression from Dr. Carpenter, Archbishop of Dublin, on 7th February, 1774; four others accepted it in Waterford and the remaining one in Wexford.

John Ward, who had been the superior of the Irish Jesuit nission from 1760 to 1773, was the first of the suppressed Jesuits to die. Shortly after his death in 1775, the remaining fifteen survivors met in Dublin. They elected John Fullam as chairman; all were convinced that the Society would some day be restored and so they drew up an agreement to safeguard the future of the mission fund, sadly depleted some twenty years before by financial failure in France. At that meeting and at a subsequent one on Fullam's death in 1793, they decided to leave their capital intact and to allow each of them and annuity of £50 a year as long as he lived. At Fullam's death the fund stood and £8,650 but it was more than doubled by his leaving his own private money to be added to the fund on the death of his sister. Though he does not appear to have been as well known as Austin or Betagh, he had many staunch friends and admirers among the better-off Catholics who showed their esteem for him by giving him considerable gifts of money from time to time. In some instructions regarding his will he modestly attributed their largesse to their regard for the Society to which he had belonged.

John Austin was born in New Street (then called Austin's Grounds) near Kevin Street, Dublin, on 12th April, 1717. Battersby, the well-known Dublin bookseller and publisher of the directory, tells how young Austin, who went to school near St. Patrick's, one day rattled of impromptu Latin verses to divert some youngsters from butchering a faithful old dog. Being told of these verses and much struck by the talent they displayed, Swift sent for Austin's parents and asked them what they wished to make of the boy. When the Dean heard that they hoped he might become a priest, he told them to send him to the Jesuits who would make a man of him. There is a tradition that the Dean went further by offering to pay some of the expenses involved.

Whether that tradition be true or not, John Austin entered the Society of Jesus at Nancy in the Champagne Province on 27th November, 1735. He studied at Pont-à-Musson in Lorraine, at Rheims where he was ordained priest, and at Poitiers where the Irish Jesuit mission had its only continental college.

In 1750, Austin returned to Dublin to work as an assistant priest in St. Michael's chapel, Rosemary Lane, Though he is best remembered as a great schoolmaster, it is well to recall some of his other activities. Contemporary evidence stresses his immensely energetic and generous disposition; besides his church work, the mass, the confessional and the pulpit, he was tireless in visiting the sick and the poor in the garrets or cellars, constantly giving away all he had. The more prosperous Catholics, knowing his disposition, were liberal in their gifts to him: they knew he kept his door open to all in need.

He was much in demand as a preacher, and may be said to have begun the practice of 'charity sermons' which raised 30 large a part of the revenue for various good works in late eighteenth and early nineteenth century Dublin. A touching proof of the Patrician Orphan Society's gratitude to Austin is found in the silver medallion presented to him on 17th March, 1776, still preserved in Clongowes.

Austin's school in Cook Street quickly established itself as the leading classical academy in the city. Among pupils in its early years were Thomas Betagh, later to return from France as a Jesuit priest to assist him and, after his death, to carry on and extend his work; John O'Keeffe, the dramatist, who tells “how from Greek, Latin and French acquired under Father Austin, to whose school in Cook Street I went, my fancy soon strayed to Shakespeare”.

The dissolution of the Society of Jesus in France in 1762 brought welcome assistance to him by the home coming of James Philip Mulcaile and Thomas Betagh. Mulcaile took up duty in Mary's Lane chapel; in addition to starting an elementary school for boys and help Mary Teresa Mulally to open a small school for girls of the parish in 1766, he taught in Austin's school.

Four years after Mulcaile's return, Thomas Betagh arrived in Dublin. Born on 8th May, 1738, in Kells, Co. Meath, where his father was a tanner, he received his classical education in Austin's school in Cook Street. He entered the Society of Jesus at Nancy on 3rd November, 1754; graduated master of arts at Pont-à-Musson in Lorraine, taught humanities for four years before beginning his theological studies also at Pont-à-Musson and was ordained on 24th May, 1766. In the following year, he began his work as assistant priest in Rosemary Lane. Of all the Jesuits of the old Society his career is the most fully recorded in the newspapers and magazines of the period and in the folklore of old Dubliners, many of whom treasure engravings or busts of him which depict him characteristically as a hunchback.

With Mulcaile and Betagh to help him, Austin was able to expand his school work and moved to a larger house in Saul's Court, off Fishamble Street. He also set up a boarding house to provide for boys from the country; one such was Daniel Murray from Arklow, later to become Archbishop of Dublin. Other pupils included Michael Blake, later bishop of Dromore, William Yore, a future vicar general in Dublin and Charles Stuart, later Provincial of the Augustinians.

Austin died on 29th September, 1784, after a tedious illness. An English traveller visiting Dublin in 1789 was surprised to find a neat and elegant obelisk in St. Kevin's churchyard commemorating a Catholic priest only a few years dead. This obelisk was removed when Dublin Corporation turned St. Kevin's churchyard into a public park; it has now been restored and may be seen inside the main gate on Camden Row.

That Betagh and Mulcaile maintained with success Austin's work is evident from the relatio on the state of his diocese sent to Rome in 1790 by Dr. Patrick Plunkett, bishop of Meath. He reported that there was a remarkable school in Dublin presided over by two secular priests who had belonged to the Society of Jesus and that he had adopted it as a seminary for his diocese.

On Fullam's death the care of the mission fund devolved upon Richard Callaghan who as a young priest had worked for many years in the Philippines where his tongue was slit by one of the islanders in hatred of his faith and zeal. In August, 1793, Callaghan with four other surviving members of the old Society discussed the future of the fund. With the Revolution at its height in France, the prospect of the restoration of the Society in the immediate future did not appear bright; as their numbers were becoming so few it was necessary to determine what should become of their patrimony. An agreement was signed binding the last three surviving members, whoever they should be, in the event of the Society not being restored, to consult with some of the Irish bishops as to how best the money could be employed in endowing some college for the education of secular priests for work in Ireland.

Callaghan was never satisfied with this agreement as he considered it did not sufficiently safeguard the rights of the Society, but as things were so unsettled he thought it better to defer the matter. He knew that the Society still led a precarious existence in White Russia, depending on the oral approval of Pius VI who feared to commit himself in writing.

A happy turn of events brought new hope. At the request of the new Czar, Paul I, Pius VII by the decree Catholicae Fidei (7th March, 1801) publically recognized and formally approved of the Society in White Russia. Anticipating a more general restoration, Callaghan sent Peter Kenney with three other young men to St. Patrick's College, Carlow, on 6th June, 1801, to study humanities with a view to preparing them for entry into the Society: these four were followed by seventeen more students, whose pensions Callaghan paid from the mission fund.

-oOo-

Events now took another turn. On the suppression of the Society the English Jesuits were allowed to continue their college in Liège as an academy for the education of secular priests for the English mission and for a certain number of lay boys. In 1786, while living as secular priests in community, they petitioned the vicar general in Russia to receive them into the Society; the vicar had to refuse their request as his jurisdiction was confined to Jesuits living in White Russia. Eight years later, on the outbreak of the revolutionary wars in the Netherlands, they crossed to England with their students and established themselves at Stonyhurst near Blackburn, Lancashire, put at their disposal by Thomas Weld of Lulworth Castle, Dorset.

Shortly after the election of Pius VII, the gentlemen of Stonyhurst, as they were styled, again asked the vicar general to receive them back into the Society. The vicar, Gruber, thought it better to consult the Pope before doing so. Writing from Leghorn on 21st December, 1801, Peter Plunkett told Callaghan that a Brief had been sent to the Court of Moscovy authorizing the vicar general of the Jesuits there to assume the title of general and to act throughout the whole Russian empire with the full powers annexed to that dignity; authorizing him moreover to take under his inspection and government all the missions of those countries towards the east that bordered on the said empire. He added that Cardinal Brancadara, whom alone the Pope consulted in drawing up the Brief, said: "The Brief, he assured, is such that you all may well be contented with'. Plunkett then suggested that there should be no difficulty in getting privately a Brief to cover England and Ireland. He added, however, that James Connell, also a former Irish Jesuit and then secretary to Cardinal Rinuncini in Rome, consulted Brancadara who advised seeking a Brief for Ireland alone as the vicars apostolic in England were hostile to the Jesuits.

In March, 1803, at William Strickland's suggestion, Gruber named Marmaduke Stone, a professed father of the old Society, as English Provincial: he commissioned Strickland to admit Stone, the Superior of the Stonyhurst community, to solemn profession of the four vows and then to install him as Provincial of England.

Stone took his vows on 22nd May, 1803, and shortly afterwards he re-admitted six members of the former English Province, with Nicholas Grou, the well-known spiritual writer, and Richard Callaghan who had journeyed over to Stonyhurst for the ceremony.

Before renewing his profession, Callaghan told Stone that he had made a will transferring the Irish Jesuit mission fund and his own personal property to him whom he had named as trustee for the future Irish Jesuits.

On hearing of Callaghan's death, Stone and Sewell crossed over to Dublin on 25th July, 1807, where Betagh introduced him to an eminent Catholic attorney named Brown who advised them to take possession of Callaghan's effects and papers without the smallest risk in virtue of the will they produced. Brown also advised them to have all the debentures transferred to Stone's name. In an amusing sentence in his letter to Wright, Stone tells how he found £4,000 in cash under the floorboards: “it is lucky that I was made acquainted with Callaghan's secret repository three years ago”.

When Callaghan's affairs were settled Sewell noted on 30th August, 1807, that £30,000 had been lodged in England for the benefit of the future Irish mission.

Early in the same year Archbishop Troy wrote a long letter to Cardinal di Pietro alleging misappropriation of the funds of the former Irish Jesuits. He asked the Cardinal to write to Stone at Stonyhurst “firmly and decisively” and “to threaten him with suspension if he does not transfer the funds... He (Troy) has always been friendly with the Jesuits, giving them parishes and appointing one his vicar general (Father Betagh)”.

His agent in Rome, Father Luke Concannon, OP, in a covering letter dated 14th July, 1807, enclosing Cardinal di Pietro's answer, wrote that he thinks “the Jesuits have outwitted Propaganda and all of you and you'll never get a farthing out of them now.. It is not known whether the Jesuits exist or not in the British Empire; di Pietro believes they do not, but cannot swear to it... Such an artful and political body of men (as the Jesuits) never existed”.

In an earlier undated letter, Concannon expressed amazement at the obstinancy of the old ex-Jesuit, Fr. Callaghan. Dr. Carpenter (Dr. Troy's predecessor as Archbishop of Dublin) was too indulgent. Callaghan will now plead that the Society survives in Rome in the persons of the Abbé O'Connell and the Abbe Plunkett, both ex-Jesuits'.

The next move is a letter from Propaganda to Archbishop Troy dated 23rd January, 1808, stating that a letter is being sent to Stone about all the Irish ex-Jesuit funds; the archbishop is to forward to Rome all documents relevant to same. Under the date 5th May, 1808, we have a draft reply to Archbishop Troy written by Plowden in which he makes two points succinctly: (1) three former Irish Jesuits still alive: Fr. Betagh (Dublin), Peter Plunkett (Leghorn) and James Connell (Rome). (2) Does the archbishop wish “to invoke the spiritual power to invalidate the will of a British subject?”. This last sentence is a reference to the statute of Praemunire.

There is no evidence in the Dublin diocesan archives of the letter based on Plowden's draft; there is a letter from Concannon dated 8th October, 1808, upraiding Troy for giving up the Callaghan affair (the ex-Jesuit funds) and urging him to take the matter up again with Cardinal di Pietro.

Plowden supplies us with the end of the story in a letter dated November 20th; in it he records that “Archbishop Troy is satisfied that Mr. Stone will fairly employ the property in question. Mr. Granger says that the affair is now closed and settled”.

-oOo-

To complete the restoration of the Society in England, Stone founded a noviciate at Hodder Place about a mile from Stonyhurst. Here on 26th September, 1804, Peter Kenney with four other Irishmen and seven Englishmen began their noviceship with Charles Plowden as their master. Tempting though it be to follow Kenney through Hodder, Stonyhurst and Palermo where he was ordained, the aim of these pages rules this out: the starting point must be his return to Dublin on 1st September, 1811, six months after Betagh's death. In his Palermo journal he had recorded, “God forbid that I should ever be a Superior, especially over the Irish”; before setting out for Dublin, however, he found himself appointed Superior by the Provincial of Sicily, later to be confirmed by the General in Russia. On arrival in Dublin, he learned that Stone held £32,000 for him in trust to rebuild the Irish mission.

Foremost in Kenney's mind from the outset was the setting up of a boarding school but he knew that he would have to wait for the arrival of the second batch of his confrères not due to finish their studies in Palermo until the summer of 1814. Stone wrote to him early in 1812 to tell him that he met Dr. Moylan in London who 'would welcome a college in Cork and (he) though that Dr. Power in Waterford'. Even before this Kenney, knew that Dr. Plunkett, Bishop of Meath, would also be glad to have him in Meath.

Meanwhile he lost no time in settling into other work while his plans matured. First he lodged in the house in Cook Street where Betagh had lived and before long he moved across the Liffey to No. 3, George's Hill to Mulcaile's old home. He gave his attention to what was near at hand: helping the nuns in George's Hill with conferences and advice, hearing confessions in St. Michan's, preaching there and in other city churches.

Kenney was not long in Dublin before Dr. Troy asked him to become vice president of Maynooth, as Dr. Everard, the president, had become seriously unwell. For many reasons Kenney was slow to accept this responsible position, especially as he was not twelve months back in Ireland: in the end he agreed to act for the academic year 1812-13, on condition that Dr. Troy's coadjutor Dr. Daniel Murray held the presidency.

In the autumn of 1813, Kenney began negotiations with General Michael Wogan Browne for Castle Browne which he had inherited on the death of his brother; as the estate was heavily in debt he was anxious to find a purchaser for the house and some of the land. Situated some twenty miles west of Dublin near the village of Clane, co. Kildare, Castle Browne seemed suitable for Kenney's purpose. Daniel O'Connell, always cautious in questions of title, was fully satisfied that the property was confirmed by letters patent of King Charles II. Long before the deal was completed, the anti-Catholic faction raised hue and cry. Despite it, Kenney was satisfied to buy the house and 219 acres for £16,000. The deed of conveyance from Browne to Kenney was signed on 4th March, 1814. Kenney's sharpened sense of history led him to deem that day Founders' Day, as the purchase was made possible for the foresight and generosity of his predecessors.

Hansard recorded in full detail a debate in the House of Commons on 17th May, 1814, initiated by Sir John Cox Hippsely who asserted that it had come to his knowledge that nearly £30,000 had been remitted from Rome to Ireland for the purpose of purchasing lands. Sir Henry Parnell told the House that Mr. Kenney had put into his hands the prospectus of his establishment; the whole object which it aimed at was neither more nor less than the education of young persons; it did not even exclude those the Protestant religion. Sir Henry Newport, MP for Waterford, said that he had looked into the statute book and could not see what objection could be raised against the conduct of Mr. Kenney.

Replying to the debate, Robert Peel told the Commons that he had interviewed Mr. Kenney and had received from him the prospectus of his school. The only point Kenney refused to divulge was how he came by the money which he asserted was his private property. Peel told him that he must not be surprised if the same feeling which had induced the British Government to confiscate the property of the Jesuits in Canada should induce them at least to watch with the utmost diligence and suspicion an institution established and superintended by one of the order, supported by funds, the origin and nature of which were totally unaccounted for.

The debate is best summed up in an entry in Charles Abbot's Diary under the date 23rd May, 1814:

“Peel called by appointment... talked over the foundation of the school at Clongrove (sic) Wood, late Castle Browne, Kenney's conversation with him asserting the £16,000 to be his own funds, though how obtained he refused to disclose; and that when his vow of poverty was objected to him in bar of his being the proprietor of such funds, he said the vow was only simple not solemn. To all questions he generally answered by putting some other questions instead of giving an affirmative or negative”.

On 18th May, 1814, Clongowes Wood College received its first pupil, James MacLorinan, of Dublin.

Born: 20 December 1708, Waterford City, County Waterford
Entered: 22 October 1725, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: 11 November 1734, Salamanca, Spain
Final Vows: 02 February 1743
Died: 02 May 1767, Franciscans, Santander, Spain - Castellanae Province (CAST)

1766-1767 At Valladolid Operarius, Prefect of Health and Priests Sodality. Confessor of Tertians and Church
Taught Grammar, Philosophy, Theology and Concinator
Rector for 6 years and Procurator of CAST

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1739-1743 Professor of Philosophy at Valladolid, and also Minister and Spiritual Father there
1743-1760 “Perhaps the most successful of all the Rectors of Salamanca and Seville.
His letters from 1741-1761 are at Salamanca (Dr McDonald in Irish Ecclesiastical Record and in letters to Hogan)

◆ Fr Francis Finegan SJ :
Son of Thomas and Mary née Carroll
Had studied at Irish College Santiago for one year before Ent 22 October 1725 Villagarcía
1727-1728 After First Vows he was sent for a year of Regency at Arévalo
1728-1735 He was then sent for Philosophy to Medina del Campo and then Theology at Royal College Salamanca where he was Ordained 07 November 1734
1735-1736 Tertianship at Valladolid
1736-1739 Sent to teach Humanities at Coruña and then Villagarcía
1739-1743 Sent to a Chair in Philosophy at St Ambrose, Valladolid
1743-1760 Rector of Irish College Salamanca 29 August 1743. The Superior of the Irish Mission, Thomas Hennessy, was annoyed by this appointment as he wanted O'Brien, a fluent Irish speaker, for work on the Mission
1760 At his own request, he was relieved of the burden of office at Salamanca. He had proven to be an excellent administrator and his Diario of the College kept faithfully throughout those years of his Rectorship is a valuable source of information for the history of the Catholic Church in Ireland.
He corresponded for many years with James Davin in Madrid, and many of the latter’s interesting and entertaining letters have survived.
He spent his last years as Operarius at Valladolid. At the expulsion of the Society from Spain he was too ill for the journey overseas. He found refuge with Franciscans at Santander where he died 02 May 1767

Born: 29 June 1709, Dublin City, County Dublin
Entered: 25 May 1729, Madrid, Spain - Toletanae Province (TOLE)
Ordained: 1737, Toledo, Spain
Final Vows: 02 February 1749
Died: 28 October 1756, Murcia, Spain - Toletanae Province (TOLE)

Alias Ignatius Norton

Taught Rhetoric, Minis and Moral Theology. Was Prefect of Studies

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Son of Teig (son of William) O’Neachtan and his wife Catherina Birmingham, not Cruice as O’Reilly wrongly states in his “Irish Writers”. A man named Birmingham is called in Irish “MacFeorais” and a lady “Ni Cheoris:. Mrs O’Neachtan is called “mother of the reverend learned Father Peter O’Neachtan, of the holy Ordere of Jesus - do Naom Ord Iosa”
Note from John O’Neachton Entry :
A John O’Neachton wrote verses “on the death of Catherine Cruice, wife of Teig O’Neachton, and mother of Peter SJ. They began : “Catriona ni Ceoris an oigbean bus aille - Catherinea Cruice, the young woman (who) was beautiful” (O’Reilly “Irish Writers”)

◆ Fr Francis Finegan SJ :
Son of Tadgh or Thady (poet) and Catherine née Nic Fheorais (Birmingham). Baptised by Canon Valentine Rivers (an alumnus of the Dublin Jesuit School)
Early education was at the Jesuit School in Dublin under Milo O’Byrne and then Philosophy at Canon John Harold’s Academy. In May 1728 with a letter of recommendation to the Rector, he headed for Santiago (the events of his journey are recorded in a poem by his father), and after a few months there entered the Irish College at Salamanca for a year before Ent 27 May 1729 Madrid
After First Vows he was sent for studies to Alcalà and for Theology to Toledo where he was Ordained 1737
1737-1743 Sent to teach Rhetoric to the Jesuit Scholastics at Villarejo
1743-1745 Sent to Alcalà to teach Philosophy
1745-1755 Sent to Murcia for a Chair of Moral theology.
1755 He was sent back to Alcalà to teach Moral Theology, but his health failed him afterwards and he had to resign. He moved to Murcia and died there 28 October 1756
In the Society Ó Neachtain was known by the anglicised version “Norton”. As an Irish speaker, The Mission Superior Thomas Hennessy had made representations to have him sent to the Irish Mission. His Superiors in TOLE had such a high regard for his gifts that they refused to release him.
His Obit pays tribute to a man of high intellectual gifts, which inspired so many of his Spanish students, though he was also much sought after by lay people as a Spiritual Guide.

◆ James B Stephenson SJ Menologies 1973
Father Peadar Ó Neachtáin 1709-1756
Peadar Ó Neachtáin was born in St Catherine’s Parish Dublin on June 29th 1709. He was the son of Seán Ó Neachtáin, the Irish poet.

Peadar received his early education from the Jesuits in their day-school in Dublin presided over by Fr Robert Eustace. He entered the Society abroad at the age of 19.

Éigse Vol 1 contains a long poem of his father’s written on his son’s journey across the seas. Fr Peadar is mentioned by O’Reilly, author if the Irish Dictionary, in a list of 400 Irish writers.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
NORTON, or O’NEAGHTON, PETER, son of Teigh O’Naghton, by his wife Catharine Cruise. This Jesuit is mentioned by O Reilly, author of the “Irish Dictionary”, in an account of four hundred Irish Writers.

Born: 24 June 1906, Dublin City, County Dublin
Entered: 01 September 1925, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1939, Milltown Park, Dublin
Final Vows: 02 February 1942, Coláiste Iognáid, Galway
Died: 03 January 1977, Coláiste Iognáid, Galway

Son of Michael Mallin - executed following he 1916 Irish Rising
Brother of Joe Mallin - RIP 2018

Early education at St Mary's Knockbeg College County Carlow

◆ Fr Francis Finegan : Admissions 1859-1948 - Entered 01 September 1924; LEFT through ill health; Re Entered 01 September 1925

◆ Irish Province News
Irish Province News 52nd Year No 2 1977

Obituary :

Fr Seán Ó Mealláin (1906-1977)

Father Seán Ó Mealláin, who died in Galway early in January, 1977, was born in Dublin on June 24th 1906. He was educated at St Enda's, Rathfarnham and at Knockbeg College, Carlow. He entered the Society of Jesus, to begin his noviceship, on September 1st 1925 at Tullabeg. He was in Rathfarnham for his University Studies at UCD. from 1927 to 1930, and spent the following three years studying Philosophy at Tullabeg. His first experience of Teaching was in the College where he was to spend so much of his life: St Ignatius College, Galway: this first period was from 1933-1935. The following year was spent teaching in Mungret College, Limerick, from where he went in 1936 to study Theology. He was ordained on July 31st, 1939, and after completing his Theology in Milltown he went for his Tertianship to Rathfarnham, 1940-1941.
He then returned to the Teaching Staff in St Ignatius College, Galway, where he spent over thirty years: 1941-1973. He was in Spain: 1973-1974.

Father Aidan Ennis, of Gardiner Street, sends the following remembrance of Father Mallin:
“Everybody who knew Father Seán Mallin will feel a sense of loss at his passing. It would be true to say that from the time he entered he suffered from ill-health: in fact he had to leave the noviceship for a time. He suffered from continual and severe headaches which left him often unable to speak. This made him at times withdrawn, so that he seemed almost morose. But this could not conceal from anyone what a remarkable person he was. Religiously he was very devoted and intense. Everyone knew the strength and conviction of his views, particularly in political matters. His talents were many: language, music, painting, teaching; but in everything he engaged in he required depth and accuracy from himself and others.
When he was in good form there was no more interesting and informative companion. The range of subjects on which he had deep, first-hand knowledge was astonishing: from oysters and flowers to sonatas and politics. If one would try to analyse what made him in his good spells so interesting and attractive it was a mixture of sincerity, animation, flashes of humour and - in serious matters - a fierce conviction that one did not dare to question.
He felt deeply and strongly about Irish Ireland. He knew Irish perfectly and preferred to speak it. He was familiar with Connemara and the Aran Islands and their people and customs. One of his recreations was to stroll around the docks in Galway, chatting with the Irish-speaking trawlermen - and with sailors from other countries in their own languages. He was Irish and European, skipping without remorse the island in between. For many years he spent the whole Summer in Germany where he did parish work for much of the time, and became very proficient in German. There, as at home, he mixed easily with high and low. He also spent some time in Spain. His views and judgements were very much influenced by his European experience and background. For this reason his contribution to a discussion was often new and “different”.
In the Summer of 1974 he became ill on the Continent and barely had strength to get home to Galway. He spent many months in hospital, weak almost to the point of non-survival, but always with great patience and fortitude. With great determination he fought back to some degree of health, and was able to rejoin his Community. He lived peacefully there until his final illness, and during this final period with his Community his conversation was often exceptionally interesting. He filled every possible space in the house with pot flowers. It was characteristic that many were uncommon and that he knew all about them, and spent many happy hours caring for them.
Is mo chara a bheidh uaigneach in a eaghmais. Ar dheis De go raibh a anam uasal”.
His last years in Galway - “cur, val” - of which Father Ennis has given us such interesting knowledge, were 1974-1977.

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: 1603, Ireland
Entered: 09 July 1624, Seville, Spain - Baeticae Province (BAE)
Died: 23 October 1627 Coll San Hermenegildo, Seville, Spain - Baeticae Province (BAE)

◆ Fr Francis Finegan SJ :
After First Vows he was sent to San Hermengildo in Seville for studies. he died there 23 October 1627

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: 1581, Fethard, County Tipperary
Entered: 01 September 1609, Coimbra, Portugal - Lusitaniae Province (LUS)
Ordained: Salamanca pre entry
Final Vows: 1628
Died: 27 August 1649, Irish College, Lisbon, Portugal - Lusitaniae Province (LUS)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Peter Naishe, by 1626 under the name Peter Ignatius (cf Foley’s Collectanea)
DOB 1582 Fethard; Ent 1608 Portugal; RIP post 1626 Portugal
In Lisbon : 1609; 1611; 1617; 1626

◆ Fr Francis Finegan SJ
DOB 1581 Fethard; Ent 01 September 1607 Portugal; Ord pre Ent Salamanca; RIP between 1649 and 1650 Lisbon
Son of William and Elena née Mulrony. He was probably a nephew of Andrew Mulrony and uncle of Nicholas Nash

Had already studied Humanities at irish College Lisbon and was briefly at Irish College Salamanca and was already Ordained before Ent 1609 Portugal without having completed the usual course of studies.

After First Vows he was sent to initially to Irish College Lisbon, where the LUS CAT states that he had completed Philosophy but only half a year of Theology. He was then sent to Évora, where he studied Theology for another year and a half.
1613/14 Sent to Irish College Lisbon and served positions of Minister and Procurator up to his death there between 1649 and 1654

Up to 1621 he was regarded as destined for the Irish Mission, but when his success in administration became recognised, he was left in Portugal to serve the interest of the students who would return as priests to Ireland.

◆ In Old/15 (1), Old/16 and Chronological Catalogue Sheet

◆ CATSJ I-Y has
1608 At Coimbra Age 26
1610 1649 At Irish College Lisbon - Minister and studying Philosophy and Theology

Born: 1584, Waterford City, County Waterford
Entered: 03 April 1602, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: 1609/10, Salamanca, Spain
Died: 21 February 1621, Baiona, Spain (Salamanca) - Castellanae Province (CAST)

Part of the Irish College Salamanca community at the time of death

1611 At Valladolid College Age 27 Soc 9
1617 Stephen Murtye in Ireland

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
A “miracle in the matter of learning” and “admirabilis ingenii”; a very holy man; was buried with great honour near the high altar of the Franciscan Church of Baiona (cf McDonald Irish Ecclesiastical Rcord of 1873)

◆ Fr Francis Finegan SJ :
Son of Richard and Joan née Grant
Had previously studied at Salamanca before Ent 1602 CAST
1604-1607 After First Vows he began Philosophy and then had a short Regency at Monforte de Lemos.
1607-1613 He was sent to Royal College Salamanca for Theology and where he was Ordained 1609/10. He then was sent for further studies to Valladolid, during which time he began to teach Philosophy. he was considered by his contemporaries to be exceptionally gifted, but all this was impaired by poor health
1613-1619 He was sent to Ireland and he spent four or five years in his native Waterford, but probably because of his health did not engage much in active ministry there.
1619 As his health improved it was thought that he could return to teach at Salamanca, and he was appointed to a Chair in Theology at Royal College. Unfortunately when he was there he contracted consumption. early on. So he headed back to Ireland for his health, but died at Bayonne, France while travelling home 21 February 1621

◆ James B Stephenson SJ Menologies 1973

Father Stephen Murty SJ 1580-1637
At Bayonne in 1637, on his way back to Ireland died Fr Stephen Murty. He entered the Society in 1601 and in 1617 he was labouring in Ireland, where his zeal bore great fruit, bringing back a great number of heretics to the Church.

He was afterwards a professor of the Seminaries of Salamanca and Santiago, and was esteemed as a man of great holiness and learning. The Spanish Jesuit, Ferdinand de Castro writing f his ways “He never did an action which savoured of vanity, nor uttered a word to his own credit, though he had splendid talents, as we all know. He possessed a remarkable gift from heaven for bringing back heretics to the Church, and this he exercised during the seven years he spent in his native land. None ever saw him angry or heard him say a rash word, and in his long and painful illness, he was never heard to complain. On the contrary, his great characteristic was his conformity to the will of God. His confessor goes so far as to say that he had never committed a mortal sin in his whole life”.

He was buried with much honour and solemnity near the high altar of the Franciscan Church in Bayonne, and his funeral was attended by the Governor of the city, surrounded by his guard of soldiers, by the Mayor and other civic authorities.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
MORTY, Stephen In a letter of F. James Quemerford, dated Madrid, the 2nd of September, 1607, he says “B. Murtie was all these three months sick, he is now well, and like to prove a miracle in matter of Learning”. He united with great wit and capacity a remarkable share of industry, and an extraordinary grace of delivery.

Born: 1583, Waterford City, County Waterford
Entered: 03 April 1602, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: c 1610, Valladolid, Spain
Died: 30 October 1611, College of Palencia, Palencia, Spain - Castellanae Province (CAST)

“Fr William Morgan Irish was at Palencia College 1611 teaching Arts”

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1609 In Spain

◆ Fr Francis Finegan SJ :
Son of Patrick and Kathleen née Lea
Had studied at the Irish College Salamanca before Ent 03 April 1602 CAST
After First Vows - noviceship was begun at Villagarcía, but finished at Oviedo College - he was sent for studies to Compostella and St Ambrose College, Valladolid where he was Ordained c 1610
1610 Sent to teach Philosophy at Palencia, but died there 30 October 1611

Born: 25 July 1705, Armagh, County Armagh
Entered: 22 October 1725, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: 30 October 1735, Salamanca, Spain
Died: 05 May 1753, Limerick Residence, Limerick City, County Limerick

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1738 Sent to Ireland and was fifteen Years at Limerick

◆ Fr Francis Finegan SJ :
Son of Constantine and Honora
1727-1728 After First Vows he was sent for Regency to teach Grammar at Valladolid
1728-1731 Sent to study Philosophy at Medina del Campo
1731-1732 Sent for further Regency to teach at Bilbao
1732-1735 Sent to Royal College Salamanca for Theology where he was Ordained 30 October 1735
1736-1737 Tertianship at Valladolid
1737-1738 Sent for to teach at León
1738 Sent to Ireland and Limerick, where after a few years he was stricken with rheumatism so that the more active ministry which he desired was denied him, and he died there 05 May 1753
Thomas Hennessy, the Mission Superior, described him as genuinely religious man who bore patiently his infirmities.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
MAC-MAHON, JAMES, born in Ulster, on the 24th of July, 1705; and enrolled himself in the Society in the Province of Toledo, at the age of 20. He came to the Mission in 1738. The last 13 years of his life he spent at Limerick, in a very debilitated state of health. God was pleased to release him from his sufferings in 1753.

Born: 01 August 1675, Derry City, County Derry
Entered: 06 December 1690, Bordeaux, France - Aquitaniae Province (AQUIT)
Ordained: 1703, Poitiers, France
Final Vows 1711
Died: 04 October 1749, Irish College, Poitiers, France - Aquitaniae Province (AQUIT)

Was older brother of Peter Manby - RIP 1752

“Was brother of Peter Manby SJ and a far superior man”
First Vows at Pau 07 December 1692
1694 At Pau College AQUIT studying Logic
1695 At Périgord teaching Grammar
1698 At Tulles College teaching Humanities
1699 James (recte John) At Fontenoy teaching Rhetoric
1700-1723 At Poitiers teaching Humanities, Rhetoric. Subtle intellect, fit to teach Sciences. Acute cultivated mind. Taught at “Magno” College” too
1723 At Bordeaux College teaching Humanities
1730 At Poitiers Infirmus
“John Maachy” (recte John Manby?) 04 October 1749

◆ Fr Francis Finegan SJ :
Son of Peter (Dean of Derry an afterwards received into the Church). Older brother of Peter
1692-1694 After First Vows he studied Philosophy at Pau
1694-1699 He was sent for Regency at Périgueux, Tulle and Fontenoy, before continuing Philosophy and then studying Theology, both at Grand Collège Poitiers, where he was Ordained
1703 He was sent to teach Humanities at Poitiers, except for two years at La Rochelle.
He died at Poitiers between 1746 and 1749

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: 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: 19 May 1709, Limerick City, County Limerick
Entered: 17 July 1732, Seville, Spain - Baeticae Province (BAE)
Ordained: 1740, Granada, Spain
Final Vows: 15 August 1747
Died: 16 September 1752, Marchena, Andalusia, Spain - Baeticae Province (BAE)

◆ Fr Francis Finegan SJ :
He had been recommended by Thomas O'Gorman and Ignatius Kelly to Salamanca, but the Rector John Harrison failed to keep his promise and admit him. He then applied to the BAE Provincial to admit him, but this was refused. He was then admitted to the English College Seville, where he completed two years of Philosophy before Ent 17 July 1732 Seville
After First Vows he finished Philosophy and went to Granada for Theology where he was Ordained 1740
1740-1741 Tertianship at Baeza
1741 He was sent to Granada as Operarius
At this time the Irish Mission Superior, Thomas Hennessy was straining every effort to have Mac Inerhiny sent back to Ireland because of his fluency in Irish. The General promised to send him but Spanish Superiors did not co-operate, and he was in 1745 sent to Malaga to teach Humanities and then assigned to a Chair in Philosophy there.
1750 Sent to Marchena to teach Philosophy and died there 16 September 1752

Born: 1611, County Galway
Entered: July 10 1632, Seville, Spain - Baeticae Province (BAE)
Ordained: 1638, Seville, Spain
Died: 16 August 1647, Professed House, Seville, Spain

There are at least 2 and possibly 5 of this name and the info in this document is somewhat mixed up between all
1633 At Pamplona College teaching Age 22 Soc 3
1636 At Seville College 3rd year Theology Age 24 Soc 4
1639-1640 At Seville finished Theology or “Repeating”. Spiritual Father in Church
1642 At professed House Seville Minister and teaching Grammar Age 29 Soc 10, or, Teaching Philosophy at Metymno (Medina del Campo?) College Age 31
1644 Rector of Irish College Seville Age 38 Soc 12, or, Teaching Philosophy at Medina del Campo
1651 At Valladolid; 1655 Teaching Philosophy at Royal College Salamanca
1658-1676 At Salamanca, teaching Theology, Prefect of Studies

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1637-1645 Dean of the College of Seville
1645-1647 Rector of the College of Seville

◆ Fr Francis Finegan SJ :
Had begun studies at the Irish College Seville 1630 before Ent 10 July 1632 Seville
After First Vows he studied Theology at Granada and then Seville where he was Ordained 1638
1639-1641 Prefect of Studied at Irish College Seville
He then made Tertianship at the Professed House, Seville, and taught Humanities for a year at Guadix and was an Operarius at the Church there.
1643 Sent back to Seville as Minister of Irish College
1644-1647 Rector Irish College Seville, succeeding Thomas Bryan (Briones) 01/02/1644
1647 His tenure at the Irish College was three years after which he withdrew to the Professed House Seville, and six months later he died there 16 August 1647
He had indifferent health but his Rectorship at Seville was long remembered for improvements to the chapel and buildings of the Irish College. He was very popular with the Irish students whose rights he vigorously upheld. In his latter time at the Professed House he was beginning to become known as a Spiritual Director of great ability.

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Lynch, Richard
by Aoife Duignan

Lynch, Richard (1611–47), Jesuit priest and rector of the Irish college, Seville, was born in Galway. His family background and early years are undocumented. He left Ireland in 1630 for Spain, where he was admitted to the Irish college in Seville. The college was to prove central to all subsequent experiences throughout his short life. He entered the Society of Jesus on 10 July 1632 and was sent to Granada at the end of his novitiate to further his theological studies. He returned to Seville in 1636 and completed his education at St Hermengildo's. Ordained in 1638, he was appointed prefect of studies at the Irish college in the summer of 1639. Although popular among the students, he became embroiled in controversy in October that year arising from complaints received by the Jesuit general, Father Vitelleschi, from students at the college concerning their Spanish superiors. The general, who noted that disquiet had emerged only after the appointment of the Irish cleric, and who had also received reports that Lynch showed too much favour to those students under his care, questioned his suitability for the post of prefect. He urged Lynch to keep the peace but unrest continued into the summer of 1640. Ultimately the local provincial, Father de Aguilar, was dismissed, reputedly on the grounds of a report sent to the general by Lynch, which led to an investigation into the administration of the college. Lynch was appointed rector on 1 February 1644, replacing Father Thomas Briones. His term is noted for improvements made to the college and church buildings. He was appointed novice master to the Jesuit church at Seville on 1 February 1647 and his talents as spiritual director and confessor emerged in this capacity. He died 16 August 1647 in Seville after a lifetime of ill health.

F. Finnegan, ‘A biographical dictionary of Irish Jesuits in the time of the society's third mission, 1598–1773’, Milltown Park MSS, Irish Jesuit Archives, Dublin; id., ‘Irish rectors at Seville, 1619–1687’, IER, 5th ser., 106 (1966), 45–63, esp. 53–5

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
LYNCH, RICHARD, was a boy in Galway, in 1611, and united himself to the Society at Compostella, in 1630. This eminent Scholar and Doctor of Divinity for more than a quarter of a century was the admiration of the Universities ofValladolid and Salamanca. It is said, he died in 1676. He left for posterity :

1. “Cursus Philosophicus” 3 vols. fol. Lyons, 1654.
2. Spanish Sermons. Salamanca. 1670.
3. “De Deo, ultimo Fine”. 2 Vols. Salamanca, 1671.

Born: 25 November 1610, Galway City, County Galway
Entered: September 14 1626 - Castellanae Province (CAST)
Ordained: c 1637, Seville, Spain
Final Vows: 24 August 1646
Died: 18 March 1676, Salamanca, Spain - Castellanae Province (CAST)

1633 At Pamplona College teaching Age 22 Soc 3
1636 At Seville College 3rd year Theology Age 24 Soc 4
1639-1640 At Seville finished Theology or “Repeating”. Spiritual Father in Church
1642 At Professed House Seville Minister and teaching Grammar Age 29 Soc 10, or, Teaching Philosophy at Metymno (Medina del Campo?) College Age 31
1644 Rector of Irish College Seville Age 38 Soc 12, or, Teaching Philosophy at Medina del Campo
1651 At Valladolid; 1655 Teaching Philosophy at Royal College Salamanca
1658-1676 At Salamanca, teaching Theology, Prefect of Studies

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Writer; Taught Humanities for three years, Philosophy for six, Holy Scripture for one, and Theology at Valladolid and Salamanca for twenty-five years
He published five folio volumes on Philosophy and Theology, two volumes of Sermons, and twenty-four Quarto volumes of MSS (cf R Lynch and Abarca and Barbiano “Biblioyh. de la Compagnie de Jésus).
His Spanish titles appear in a volume of his Sermons edited in 1674 “Catedratico de Prima del Colegio Real etc; aora Perfecto de sus estudios y Catedratico Jubilado de Visperas de la Universidad de Salamanca”.
He was one of the first three Jesuits to be honoured with DD at University of Salamanca. He was the admiration of the University, and was so subtle, brilliant, and eloquent, in the Chair of Theology, that he was constantly called on by the acclamation of his hearers to prolong his lectures. (See Southwell, Oliver, Foley and De Backer)

◆ Fr Francis Finegan SJ :
Had studied Philosophy at Santiago before Ent 14 September 1630 CAST
After First Vows he spent two years Regency at Pamplona and then resumed studies at Royal College Salamanca where he was ordained c 1637
1639 After Tertianship he spent a long career teaching Philosophy and Theology
1639-1645 Chair of Philosophy at Medina del Campo
1645-1655 He was then teaching Theology at Royal College of Salamanca and later at St Ambrose, Valladolid
1655 Back teaching Theology at Salamanca until his death
He held a doctorate in theology from the University of Avila and was the first graduate to graduate D.D. of Salamanca
His obituary notice speaks of him as “a wonder for learning” but emphasises also his zeal in the Priestly ministry as a Preacher and the radiant example of his Religious life

◆ James B Stephenson SJ Menologies 1973

Father Richard Lynch 1611-1676
There were at least four Richard Lynches in the Irish province of the Society in Penal times. We speak here of Richard the second.

He was born in Galway in 1611 and joined the Society at Compostella in 1630. For more than a quarter of a century he was the admiration of the Universities of Valladolid and Salamanca. His eloquence in the Chair of Theology was so brilliant, subtle and forcible, that he was constantly urged by the acclamation of his hearers to prolong his lectures.

He published five volumes on Philosophy and Theology, and two volumes of Sermons, besides leaving behind his twenty-four volumes of Manuscripts.

He died at Salamanca in 1676.

Born: 17 March 1654, Galway City, County Galway
Entered: 05 January 1680 Madrid or Villarejo, Spain - Toletanae Province (TOLE)
Ordained: - pre Entry
Final Vows: 02 February 1693, Villarejo, Spain
Died: 30 October 1704, Alicante, Spain - Toletanae Province (TOLE)

Part of the Jesuit community at Murcia College, Murcia, Spain at the time of death

◆ Fr Francis Finegan SJ :
Already Ordained before Ent 05 January 1680 TOLE and is most probably the same as the Patrick Lynch who signed his Mass report at Salamanca, 10 October 1677. It is not clear that he was already a Priest before Ent, but he had all but completed his Priestly studies.
After First Vows - unclear if his Noviceship was at Madrid or Villarejo - he was sent to Murcia College teaching Humanities. By 1685 he had been invited to go to the Irish Mission, but claimed ill health made it impossible for him. Eventually he did, five years later.
1690-1692 Sent to Ireland and probably Galway but only spent two years there due to the Williamite conquest of Galway
1692 Back in TOLE and sent to the Novitiate/Juniorate at Villarejo by 02 February 1693 when he made his Final Vows. He then returned to Murcia as a teacher, holding a Chair in Philosophy (1694-1697) and afterwards as an Operarius in the Church. He died at Alicante 30 October 1704

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
LYNCH, PATRICK, was Superior of his Brethren in Dublin, in 1693, and 1694. Query. Was he not related to John Lynch, Archdeacon of Tuam, Author of that rare octavo volume, printed at St.Malo, in 1669, “Pii Antistititid Icon, sive de Vita et Mortc, Rmi D Francisci Kirruani Alladensis Epiacopi!” It fetched at Heber’s sale, December, 1834. 18l. 10s.

Born: 08 April 1641, Galway City, County Galway
Entered: 06 March 1657, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: 1666/7, Valladolid, Spain
Final Vows: 15 August 1674
Died: 06 February 1694, Dublin City, County Dublin

Superior of Mission 30 April 1689-06 February 1694

1660 At Oviedo College
1665-1678 At Valladolid 2nd year Theology teaching Philosophy
1678 At Medina del Campo (CAST) Teaching Philosophy and Theology
1681 At Valladolid Teaching Philosophy and Theology
There were two of this name - see letter of Fr General April 1689 to Fr De Burgo, Superior of Mission

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Writer;
1693 Superior of the Mission and living in Dublin
Four volumes of “Institutuines Philosophicae” of his are in Salamanca (de Backer “Biblioth. des Écrivains SJ”)
Note from Andrew Lynch Entry :
1672 Rector at Santiago, between whom and Father Andrew Lincol, Rector of Salamanca, Father Patrick Lynch was arbitrator in the case of Nicholas’ Wise’s will in 1672

◆ Fr Francis Finegan SJ :
Had already studied Philosophy at Santiago 1655-1657 before Ent 06 March 1657 Villagarcía
After First Vows he then was sent on regency to Oviedo before resuming studies at St Ambrose, Valladolid where he was Ordained 1666/7.
1667-1670 He then did further studies at Royal College Salamanca, after which he taught Philosophy at Valladolid for three years.
1675-1685 After Tertianship he taught Theology at Santiago, Medina del Campo and Valladolid
1685 Sent to Ireland and made Superior of the Mission 30/04/1689. It was a period of uncertainty and hardship for the Mission following the Williamite victory in 1692.He left Dublin for Galway, but by Spring 1692 he was back in Dublin. Already four of the Mission’s Residences had been destroyed, and the others were under threat. Most of the Jesuits at this stage were dispersed, some had been arrested and deported. In the middle of all this, he died unexpectedly 06/02/1694

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962
Patrick Lynch (1689-1694)

Patrick Lynch was born in Galway on or about 27th October, 1640. Having studied philosophy for two years he entered the Novitiate of the Society at Villagarcia in Castile. He taught grammar at Oviedo, finished his course of philosophy, and studied theology at the College of St Ambrose in Valladolid, He was then given a couple of years (1667-69) to repeat his philosophy and theology at the Royal College of Salamanca. Having made his tertianship, he began his professional career by lecturing for four years on theology at Santiago, where he made his solemn profession of four Vows on 15th August, 1674. After the interval of a year spent in the College of Medina del Campo, he returned in 1678 to the College of St Ambrose in Valladolid, where he lectured on philosophy for four years and on scholastic theology for three. Some theological treatises of his are still extant in manuscript. He was recalled to Ireland in 1685, and four years later was appointed Superior of the Mission on 30th April, 1689. The years that followed were years of warfare and disaster. On 8th September, 1690, Fr Lynch reported from Galway, whither he had retired, that four of the Jesuit houses had been destroyed, and the rest were on the point of dissolution; the Fathers were dispersed, and several had been arrested. After the defeat of the Catholic army at Aughrim, Fr Lynch, retired to Limerick, but returned to Dublin early in 1692. The indigence of the Fathers was great, and they had to depend on occasional alms received from foreign Provinces. All religious who were caught were banished, and slavedrivers seized young boys and girls and shipped them to the West Indian plantations. In the midst of scenes like this Fr Patrick Lynch died unexpectedly at Dublin on 6th February, 1694, after nominating Fr Antony Knoles as Vice Superior.

◆ James B Stephenson SJ Menologies 1973
Father Patrick Lynch SJ 1640-1694
Fr Patrick Lynch was Superior of the Irish Mission from 1689-1694.

He was a native of Galway, entering the Society at Villagarcia in Spain. For quite a number of years he was Professor of Theology at Santiago and Valladolid. A copious writer on philosophical themes, many of his manuscripts are still extant.

Being recalled to Ireland in 1685, he was appointed Superior four years later. His term of office was marked by warfare and disaster. In 1690 he wrote from Galway, where he had taken refuge, that 4 of the Jesuit houses had been destroyed, and the rest on the verge of collapse.

After the Battle of Aughrim Fr Lynch came to Limerick and then on to Dublin in 1692. In the midst of all the calamity and ruin, Fr Lynch died suddenly in Dublin on February 6th 1694 after nominating Fr Anthony Knoles as Vice-Superior.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
LYNCH, PATRICK, was Superior of his Brethren in Dublin, in 1693, and 1694.
Query. Was he not related to John Lynch, Archdeacon of Tuam, Author of that rare octavo volume, printed at St.Malo, in 1669. “Pet Antistititi Icon, sivc dc Vita et Mortc, Rmi D Francisci Kirruani Auadensis Epiacopi” It fetched at Heher s sale, December, 1834. 181. 10s.

Born: 25 April 1651, Galway City, County Galway
Entered: 29 October 1673, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: 1681, Valladolid, Spain
Final Vows: 29 September 1689
Died: 21 April 1727, Irish College, Poitiers, France

1675 at Villagarcía Age 24 has made much progress
1678 At Salamanca
1704-1705 Went from Paris to Ireland
1705 At La Flèche (FRA) teaching Humanities and Rhetoric, on Mission 14 years
Rector of Poitiers 1705 & perhaps 1710

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1672 In Salamanca (Dr McDonald’s letter to Hogan)
1717 At Poitiers
Professor of Philosophy; Twice Rector of Poitiers 1708 and before;
Father Knoles, Mission Superior, describes him as a learned and holy man . Fr Knoles, when in prison placed him in charge of the Mission, in case he was executes (cf Foley’s Collectanea)

◆ Fr Francis Finegan SJ :
Son of James and Milina néé Blake
Had completed his Philosophy at Santiago, and then 18/10/1673 began Theology at Irish College Salamanca before Ent 29 October 1673 Villagarcía
After First Vows he was sent on two years of Regency, and then sent to Royal College Salamanca for Theology which he finished at St Ambrose College, Valladolid and was Ordained there by 1681.
1681-1687 Taught Humanities at Soria
1687/8 Sent to Ireland and Galway until it fell to the Williamite army
1694-1699 Was working in Dublin but had to leave four years later to go into exile. (He was appointed Consultor of the Mission 1691.) In 1696 the Mission Superior wrote to the General saying that in case he was imprisoned, he wold be entrusting the Mission to Marcus Lynch. In fact the Mission Superior escaped arrest, and it was Marcus who was arrested and deported.
1699-1704 He found refuge at La Flèche College
1704-1709 Rector Irish College Poitiers. He remained there after office doing various jobs until he died 10 November 1726
He had spent time as a Consultor and Vice-Superior of the Irish Mission

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
LYNCH, MARK. In a letter of F. Anthony Knoles, written 26th Dec. 1696, from Waterford he says, “if anything untoward should happen to me, I will consign our affairs to the charge of F. Mark Lynch; for he is learned and prudent, and tenacious of religious discipline”. F. Lynch, however, was himself sent into banishment within two years. Repairing to the Seminary at Poitiers, he was invited by the French Jesuits to take up his abode in the Royal College at La Fleche. He had been Rector of the seminary at Poitiers, as I discover by a letter of the 31st of March, 1712, when he was recommended as a fit person to govern it a second time.

Born: 30 November 1628, Galway City, County Galway
Entered: 06 April 1655, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: Salamanca, Spain - pre Entry
Final Vows: 15 August 1668
Died: 01 January 1694, Irish College, Santiago de Compostela, Spain - Castellanae Province (CAST)

1658 At Santander College - remarkable talent of mature judgement; In Philosophy and Theology
1668 Has charge of Irish Seminary Compostella and lives in Spanish College
1669 In CAST
1672-1675 Has been Rector of Irish College Compostela
1690 Rector of Irish College Compostela

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1672 Rector at Santiago, between whom and Father Andrew Lincol, Rector of Salamanca, Father Patrick Lynch was arbitrator in the case of Nicholas’ Wise’s will in 1672
Father Morris’s Louvain “Excerpta” give the RIP date - perhaps he entered before 1672, even in 1654

◆ Fr Francis Finegan SJ :
Son of Luke and Joan née Kirwan
Had already studied at Salamanca where he was Ordained before Ent 06 April 1655 Villagarcía
1657-1660 Taught Humanities at Santander
1660-1668 Came back to complete his studies at Salamanca and then spent five years teaching at Burgos
1668 Rector of Irish College Santiago and died in office there 01 January 1694
He had been invited to join the Irish Mission, but his Spanish Superiors made representations, suggesting that he would work for the Irish Mission at one of the Irish Colleges. So he never went back to Ireland to work.

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: 1614, County Waterford City, County Waterford
Entered: 24 February 1633, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: c 1643, Salamanca, Spain
Final Vows: 20 August 1651
Died: 01 September 1669, Irish College, Seville, Spain - Baeticae Province (BAE)

1636 At León College CAST teaching Grammar Age 22 Soc 3;
1639 At Compostella teaching
1642 At Salamanca in 3rd year Theology good talent
1645 at Irish College Salamanca with Fr Sherlock
1648-1652 Rector of Seville College
1651 At Compostella College
1651 ANG Catalogue Was Procurator at Madrid and thought to be fit to be made Rector of Irish Seminaries in Spain
1655 Catalogue Ay Madrid, Procurator of Irish College and Mission
1666-1669 Rector of Seville College

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1634 and 1638 Rector of Compostella
1666-1673 A most successful Rector of Seville
(cf Dr McDonald’s “Irish Colleges” and Foley’s Collectanea)

◆ Fr Francis Finegan SJ :
1635-1643 After First Vows Sent for Regency to León and then for Philosophy at Compostella
1639-1643 Sent to Royal College Salamanca for Theology, where he was Ordained 1643
1643-1648 Teaching Controversial Theology at Royal College Salamanca
1648-1652 Rector at Irish College Santiago
1652-1666 Sent to Madrid as Procurator managing finances of Irish Mission. During this time he also was the General’s representative at the Royal Court on business affecting overseas missions. He was also entrusted on occasion with handling negotiations between the King and the Holy See. (His name does not appear in TOLE Catalogues of this period, so he must have had special permission from his own Province to do so).
1666 Rector of Irish College Seville 07 September 1666 where he died in office 01 September 1669

Born: 30 November 1623, Waterford City, County Waterford
Entered: 25 June 1642 - Castellanae Province (CAST)
Ordained: c 1652, St Ambrose Valladolid, Spain
Final Vow: 02 February 1660
Died: 14 February 1686, Irish College, Salamanca, Spain - Castellanae Province (CAST)

1645 At Pamplona teaching Humanities
1651 ANG Catalogue declared fit to be Superior in Irish Seminary
1655 At Bilbao College teaching Grammar - very high talent, a taste for letters
1665-1685 Rector Irish College Salamanca Teaching Philosophy

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Later than 1634 he was studying with John Clare and Andrew Fitzbennet Sall in CAST.
1665-1689 Rector at Salamanca (Irish Ecclesiastical Record August 1874, and Hogan’s List)
Note from Andrew Lynch Entry :
1672 Rector at Santiago, between whom and Father Andrew Lincol, Rector of Salamanca, Father Patrick Lynch was arbitrator in the case of Nicholas’ Wise’s will in 1672

◆ Fr Francis Finegan SJ :
After First Vows he spent a short Regency at Pamplona and then was sent for studies at Royal College Salamanca and St Ambrose Valladolid, where he was Ordained c 1652
1655-1656 At Bilbao
1656+1658 Sent to Santiago to teach Philosophy
1658-1666 Rector of Irish College Poitiers
1666 Rector of Irish College Salamanca until his death there 14 February 1686

Born: 01 May 1710, Dublin City, County Dublin
Entered: 17 July 1732, Seville, Spain - Baeticae province (BAE)
Ordained: 1739/40, Granada, Spain
Final Vows: 15 August 1747
Died: 04 August 1759, Jesuit Church, Granada, Spain - Baeticae province (BAE)

◆ Fr Francis Finegan SJ :
Probably he received his classical education at the Jesuit School in Dublin.
He accompanied James MacInerney to Spain and shared the latter’s trials and disappointment over his deferred entry to the Society.
After First Vows he was sent to Granada for studies and was Ordained there 1739/40, and then made his Tertianship, also at Granada.
Not invited to join the Irish Mission due to complete lack of knowledge of Irish language, though he also found it difficult to acquire a good Spanish accent, and therefore not allowed to teach in the Colleges, or teach at University, which his intellectual ability merited.
1744 His entire Ministry was spent in Granada as Operarius at the Jesuit Church attached to the College, where he had a high reputation as a sound Spiritual Director and Confessor, and he died there 04 August 1759.

Born: 1608, Waterford City, County Waterford
Entered: 1626 - Castellanae Province (CAST)
Died: 09 May 1629, Pamplona, Spain - Castellanae Province (CAST)

◆ Fr Francis Finegan SJ :
1628 Before First Vows he was sent still a novice to Pamplona, possibly for health reasons, but he began Philosophy studies there, Towards the end of his first year there he died of a fever 09 May 1629.
In his Obituary, he was described as “a youth of rare holiness in life”.

Born: 1599, Waterford City, County Waterford
Entered: 1616, Seville, Spain - Baeticae Province (BAE)
Died: 14 November 1622, Irish College, Seville, Spain - Baeticae Province (BAE)

1617 In TOLE age 18 Soc 1
1619-1622 In Granada College studying Theology

◆ Fr Francis Finegan SJ :
1618-1622 After First Vows sent to Granada for Philosophy, and then he was sent to Seville for Theology. While in Theology at Seville became ill probably with consumption. Doctors recommended that he return to Ireland, and Richard Conway, who brought him on the first stage of his journey home had obtained the General’s permission that he should be Ordained early before sailing. He died 14 November 1622 at Seville before the General’s permission arrived

Born: 27 October 1848, Dublin City, County Dublin
Entered: 26 September 1865, Loyola College, Loyola, Spain - Castellanae Province (CAST)
Ordained: 1877, Leuven, Belgium
Final Vows: 02 February 1884
Died: 18 August 1922, Rathfarnham Castle, Dublin

Early education at Clongowes Wood College SJ & Jesuit College in Spain

Nephew of Joseph Lentaigne, First Provincial of HIB - RIP 1884

by 1869 at Leuven Belgium (BELG) studying
by 1871 at Stonyhurst England (ANG) studying
by 1876 at Leuven Belgium (BELG) Studying
by 1883 at at Hadzor Hall, (FRA) making Tertianship
by 1903 in Collège Saint-François Xavier, Alexandria, Egypt (LUGD) Military Chaplain and Teacher

◆ HIB Menologies SJ :
Son of Sir John Lentaigne (Lawyer and Privy Counsellor and one of the first Clongowes students) and Nephew of Joseph Lentaigne, First Provincial of HIB - RIP 1884

He did his early studies in Spain, and the Philosophy and Theology in Belgium, where he was Ordained 1877.
1900 He was sent to Alexandria, Egypt as a Military Chaplain, and when he returned he was appointed Spiritual Father at Belvedere.
After this he was sent as Spiritual Father and Missioner to Clongowes which he loved dearly and did a lot of good work.
Much to his own disappointment, he was move from Clongowes to Rathfarnham, and died unexpectedly a short time afterwards 18 August 1922.

He was a very indistinct Preacher, so did not make much impact from the pulpit. He as of a very sensitive nature, and a thorough gentleman to all classes of people.

◆ Irish Province News

Irish Province News 21st Year No 3 1946
FROM OTHER PROVINCES :
England :
Fr. Quigley, who is Senior Chaplain to the British Forces in Egypt, finds the names of other Jesuit chaplains in the Register at Alexandria, and among them Fr. David Gallery (1901), Fr. V. Lentaigne (1904-5) and Fr. Joseph Flynn (1907-14).

◆ James B Stephenson SJ Menologies 1973

Father Victor Lentaigne 1848-1922
Fr Victor Lentaigne was the son of Sir John Lentaigne, and a nephew of the first Provincial of then Irish Province. Born in Dublin on October 27th 1848, he made his early studies in Spain, his philosophy and theology in Belgium, where he was ordained in 1877.
He was sent as a Military Chaplain to Alexandria in 1900. On his return, he was Spiritual father in Belvedere, and later in Clongowes. He read all his sermons, and owing to indistinctness, failed to impress his flock as a preacher.
He was of a very sensitive nature, but a thorough gentleman with everybody, both poor and rich.
Being changed from Clongowes to Rathfarnham, he died very suddenly and was buried from Gardiner Street on August 18th 1922.

◆ The Clongownian, 1923

Obituary

Father Victor Lentaigne SJ

A French Doctor named Lentaigne escaped from France during the horrors of the French Revolution, and made his permanent home in Dublin, where he continued to practise his profession. He attended Wolfe Tone when the latter was dying, and saved him from execution by giving a certificate stating that the patient could not be moved without a causing his immediate death. One of his sons named Joseph joined the Jesuits. After having been for some years Prefect of Studies at Clongowes, he was sent to Australia, where he did very useful work, until his health at last broke down and he returned to Ireland, a victim of chronic asthma. His brother John, afterwards Sir John Lentaigne, became, as head of the Prison Board, nobly famous as a pioneer in the reclamation of criminals, and proved, by his success in very many cases, the soundness of his philanthropic principles. Two of his daughters became nuns, one a Carmelite in Firhouse Convent, while the other joined the Irish Sisters of Charity and became celebrated for her most able and most kind management of the Blind Asylum at Merrion. Of Sir John's sons, Joseph obtained a high Government position as Secretary to the Lord Chancellor. John became one of our most distinguished Dublin surgeons, and was knighted in recognition of his high merits; Victor, who, although not the youngest, survived all his brothers and sisters (except Benjamin, who now holds a leading legal position in Burmah), became a Jesuit.

Victor Lentaigne was born in Dublin on the 27th October, 1848. When I had been at Clongowes for about a year, Victor Lentaigne joined our ranks in the Third Line. That would have been in the autumn of 1860, or . some time in 1861. He was only at Clongowes for about twelve months when his father sent him to a Jesuit College in Spain.

While still in Spain he joined the Society, 26th August, 1865, and made his noviceship at Loyola, the ancestral home of St Ignatius. After his noviceship he was sent to Louvain in Belgium, where he studied philosophy for two years, and was sent to Stonyhurst for his third year's philosophy. In 1871 he was sent to Clongowes, where he remained until 1875. In 1871. I was also sent to Clongowes. It was the first time that we had met since we had been little boys together in dear old Clongowes, and I still cherish the memory of many happy walks and intimate chats which we had together in those old days. He was one of the simplest, gentlest, kindest and most sympathetic friends whom I have ever known, In 1875 he was sent back to Louvain for his theological studies, and on their termination in 1879, Father Victor Lentaigne came back again to our dear old Alma Mater, where I again was with him.

The winter of 1880 was a superb one for skating The field between the grand avenue and the Kapolis gate had been flooded, and there was superb surface of mirror-like ice all. over the wide expanse. Even to this hour I can see in fancy that great tall figure moving with the speed of a good motor-car, and yet with the grace and gentleness of the apparently, effortless flight of an eagle circling above in the thin air. Never have I seen man or woman skate with such combined ease and power as Fr Lentaigne.

In 1886, after a couple of years spent at Tullabeg, Father Lentaigne was again back at Clongowes. In 1888 he was sent to Galway as minister, but in 1893 he was again back in Clongowes. On the death of Father John Anderson SJ, Chaplain to the British Troops at Alexandria in 1900, Father Lentaigne was sent to take his place, and remained there until 1906, during which time a great admirer and friend of his, Father Patrick Kane SJ, held a similar position at Cairo, and they were able occasionally to meet. From Egypt he was recalled in 1906, and sent as minister to Belvedere College, but 1911 found him once more again in Clongowes. This time he was Spiritual Father to the Community. He had also the charge and care of the People's Chapel. All the people, but most especially the poor and sick, soon grew to feel for him the deepest veneration and the most affectionate gratitude. At last his health broke down completely. He be came utterly unable for work of any kind, A change was inevitable. In 1921 he was sent to Rathfarnham Castle - he had to bid his last good-bye to Clongowes. To him it was a sore wrench; he accepted it nobly and patiently, but it broke his heart. He died peacefully and happily on the 18th August, 1922.

Father Lentaigne was known as the calmest yet most masterful of Study Prefects. Seated in the high pulpit, his glance passed so quietly over the great silent Hall that it seemed as though he saw all the boys at once, until some : incautious idler suddenly felt the magnetism of a steadfast gaze fixed upon him, and looking up beheld the wide brow lowered in a frown of thunder; while from the indignant eyes beneath flashed forth an electric fire that shrivelled up the terrified culprit, who straightway cowered intently over his book or pen.

Father Lentaigne was a gentleman. This is one of the first remarks usually made by those who knew him well. It means very much more than the mere circumstance of gentle blood and good breeding. It means much more than the mere politeness of out ward manner, or social becomingness. In its full sense, which is the only true sense, it means that great broadmindedness of judgment, that generous kindliness of appreciation, that delicate sympathy for feeling, that refined considerateness for failing, or even for fault, which each and all are of the very essence of that noble character whose out ward evidences are in the word, manner, and action of high courtesy.

He loved Clongowes. He loved it with a love characteristic of the old Clongownians of long ago, a love proud, chivalrous, warm, with the tenderness and sympathy of a true home-love, a love that loved the old place itself, the old spot, the old Castle, the old Halls, the old rooms, the old playground, the old avenue, the old woods, but above all, the old schoolfellows, the old subjects and the old Masters; a love which, I trust, still exists in the minds and the hearts of the new old Clongownians who are called to face a graver, a more perilous, but it is to be hoped, a more glorious future than we of the older past. :

Father Victor Lentaigne was deeply religious, not in the sense which mere piety commonly has and is by many thought to have deserved the name, but in the old noble Christian sense of sterling holiness. God bless him, and may he rest in peace.

Robert Kane SJ

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: 24 June 1714, Crickstown, County Meath
Entered: 18 July 1741, Seville, Spain - Baeticae Province (BAE)
Ordained: 20 December 1738, Seville, Spain - pre Entry
Final Vows: 15 August 1755
Died: 12 April 1768, Galway Residence, Galway City, County Galway

1743 was in Carmona

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
A good Thelogian and stood a public examination in Philosophy and Theology
1750-1755 At Galway
1766-1767 Rector at Salamanca until the Jesuits were expelled from Spain

◆ Fr Francis Finegan SJ :
Probably educated at the Dublin Jesuit School where he became known to Leonard Sweetman who recommended him to the General for admission to Andalusia, and the General wrote to the Provincial there asking him to accept John. That he was not then received may be traced to unpopularity of the Irish with the Spanish Jesuits as a result of the friction caused by John Harrison. He was admitted to the Irish College, Seville and was Ordained priest there 20 December, 1738 before Ent 18 July 1741 also in Seville
1740-1746 After First Vows he was sent for a Regency to teach at Carmona, and then sent for more studies at Seville.
1746-1748 Tertianship at Baéza and remained there for a year as Minister.
1748-1750 Sent to teach at Úbeda
1750-1765 Sent to Ireland and to Galway Residence
1766 Rector at Irish College Salamanca in succession to John O’Brien, where he arrived 26 July 1766. He was the last Rector there when the Jesuits were expelled in 1767
1767 It is assumed that he made his way back to Galway and spent the rest of his life there until his death 12/04/1768
An entry in Pue's Occurrences on 16 April, 1768, stated: "Died a few days ago at Galway, the Rev. Mr. John King, a Romish clergyman”

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
KING, JOHN, of Meath, was born on the 24th of June, 1715, and aggregated himself to the Society in the Province of Seville, on the 18th of August, 1741. He returned to serve the Mission of his native country in 1750, and was promoted to the rank of a Professed Father on the 15th of August 1755, whilst assisting in the care of souls at Galway.

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: 31 March 1847, Dublin City, County Dublin
Entered: 15 September 1864, Milltown Park, Dublin
Ordained: 1877, St Beuno’s, Wales
Final Vows: 15 August 1881
Died: 24 June 1934, Manresa, Hawthorn, Melbourne, Australia

Transcribed HIB to ASL - 05 April 1931

Early education at Clongowes Wood College SJ

by 1867 at Drongen Belgium (BELG) studying
by 1868 at Stonyhurst England (ANG) studying
by 1875 at St Beuno’s Wales (ANG) studying
by 1881 at Manresa Spain (ARA) making Tertianship
Came to Australia 1894

◆ HIB Menologies SJ :

Note from John Murphy Entry :
During his final illness he was well cared for in the community. His needs were attended to by Timothy J Kenny the Superior and George Kelly.

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
George Kelly entered the Society, 15 September 1864, at Milltown Park, and studied rhetoric at Tronchiennes, 1866-67. Regency followed at Clongowes, 1869-70, where he was a division prefect and taught algebra. He studied theology for two years at St Beuno's, 1874-76, returned to Clongowes, 1879-80, and did tertianship at Manresa, Aragon province, 1880-81. He was appointed to St Stanislaus' College, Tullabeg, 1881-86, first as minister and then as rector. He returned to Clongowes, 1886-92, and finally worked at University College, Dublin, 1892-94.
Kelly arrived in Australia, 22 March 1894, and was minister at both Xavier College, 1894-97, and Riverview, 1897-1900, before doing parish ministry at North Sydney, 1900-10, where he was at various times minister, superior and parish priest. He was also a mission consultor. He went to the parish of Hawthorn, 1910-34, where he was superior and parish priest, 1910-15. He was a man much sought after as a spiritual director.

◆ Irish Province News

Irish Province News 9th Year No 4 1934

Obituary :
Father George Kelly
Father George Kelly died in Melbourne on the 24th June 1934, in the seventieth year of his life in the Society.

The following is a sketch of his life as told in the Catalogues.
He was born on the 31st March, 1847, educated at Tullabeg, and began his noviceship at Milltown Park on the 15th Sept 1864. He made the juniorate in Tronchiennes, philosophy at Stonyhurst, and commenced active life as a prefect in Clongowes in 1869. After five years at this work we find him at St, Beuno's for theology, and, when the four years were completed, back to Clongowes as Minister. He held the post for two years, and then travelled to Manresa in Spain for tertianship. But his health broke down and he finished the year at Milltown Park.
In 1881 he was appointed Minister of Tullabeg and two years later Rector, holding this position he played his part in the amalgamation of Tullabeg and Clongowes in 1886.
His health was poor, and he remained in Clongowes as Procurator until 1892 when he went to University College, Stephen's Green as Minister. After two years he travelled to Australia. According to the Catalogues his work in Australia was as follows : 1894-97 Minister at Kew; 1897-1900 Minister Riverview; 1900-02 Minister Miller St; 1902-10 Superior
Miller St.; In 1910 he went to Hawthorn as Superior, and remained attached to that house until his death. In 1915 he ceased to be Superior. From about 1916 to 1921 the health seems to have been somewhat impaired, but in 1925 he is once more described “Open”, and from that year on to the end he was able to do good, useful work.
He died in his eighty seventh year, and, had he lived to September, would have completed seventy years in the Society. RIP

◆ The Xaverian, Xavier College, Melbourne, Australia, 1934

Father George Kelly SJ

Xaverians of the late 'nineties will remember Father George Kelly, and will learn with regret of his death. He died on June 23rd after having spent twenty four years in the Hawthorn parish, and was 87 years of age. He came to Australia from Ireland forty years ago, and during that time he did a great deal of splendid work, and was much sought after as a spiritual advisor.

He was born in Dublin in 1847, a year famous in Ireland, and was educated at St Stanislaus College, near Tullamore. In 1864 he joined the Society of Jesus, and studied in England and Spain, and was ordained in 1877. He was for a time at Clongowes Wood College, and in 1883 was appointed Rector of his old school, from which he returned as Minister to Clongowes in 1886. The two schools were amalgamated that year and he gave great assistance in this difficult work, Two years later he became Dean of the University College, Dublin, and six years later he sailed for Australia. He worked both in Sydney and Melbourne, was Minister both at Xavier and at Riverview, and Parish Priest of St. Mary's North Sydney, and also at Hawthorn. RIP

◆ The Clongownian, 1935

Obituary

Father George Kelly SJ

Fifty years back Father George Kelly was well known in Clongowes and Tullabeg. At that time precisely he was Rector of Tullabeg, the last of the line before the amalgamation of Tullabeg with Clongowes.

The fiftieth anniversary of that historic: change will occur next year, and, no doubt, it will be duly celebrated. But we were all hoping that Father Kelly would live a little longer. In a couple of months' time he would have had the unique jubilee of seventy years à Jesuit. Then, perhaps, he might have been encouraged to wait for the jubilee of the amalgamation. But he was destined to celebrate these two jubilees in Heaven.

George Charles Kelly, the son of Matthew Edward Kelly, was born in Dublin in 1847, His family, which came originally from Inch, on the borders of Counties Kilkenny and Waterford, was highly connected in ecclesiastical circles. A grand uncle of Father Kelly's, Dr Patrick Kelly, Bishop of Waterford, was largely responsible for the success of the famous Stuart Election in Waterford City in 1826, when the Protestant ascendancy was overthrown and the way immediately prepared for Catholic Emancipation. A cousin of Father Kelly's was Dr. Matthew Kelly, Canon of Ossory and Professor at Maynooth, who was proposed as the successor of Dr. Newman in the Catholic University, but who died before the proposal could be adopted. Evelina Kelly, Mother Sacred Heart, an aunt of Father Kelly's, was the foundress and first Reverend Mother of that flourishing in stitution, High Park Convent, Drumcondra.

Like other relatives who followed him later, his brother, Matt, and cousins, George and Charles Matthews, George Kelly went to school to Tullabeg. He spent eight years there, and besides gaining academic distinctions, he was a member of the House Cricket Eleven.

On leaving school, George Kelly entered the Jesuit novitiate along with his school fellows, James Daly, afterwards the famous Prefect of Studies in Clongowes, and Charles Morrogh, who had a distinguished career on the Australian Mission. After the novitiate, Father Kelly went to Tronchiennes in Belgium for his preliminary studies. Later he was at St Beuno's, North Wales, where he studied theology and was ordained priest in 1877, and at Manresa in Spain for his tertianship. Both before his ordination and afterwards, Father Kelly was stationed for some years at Tullabeg and Clongowes. Rector of Tullabeg just before the Amalgamation, he came with his Tullabeg boys to Clongowes in 1886. Here in Clongowes he occupied the important post of Procurator for six years, during which time his exceptional talent for finance was of great service to the College. For five of those years I was at school in Clongowes, and it was then that I formed a lifelong admiration and affection for Father Kelly. His duties at that time did not bring him much amongst the boys, but as a privileged relative, I experienced his great kindness. He would take me to visit various places found about, and under his protection I would penetrate to parts of the Castle usually out of bounds and not come away empty handed.

In 1892, Father Kelly was appointed Minister and Dean of University College, St Stephen's Green. But for some years his health had been far from satisfactory, and now gave cause for serious alarm. Then it was regretfully decided that he should try the Australian climate, and accordingly he set sail in 1894. The success of the venture was proved by his subsequent long and useful career. So weak was he when embarking at Tilbury Docks, that he had almost to be lifted on board the liner. Five years later, on my arrival in Sydney, when Father Kelly came to meet me at the boat, I found that the genial climate of Australia had given him fine health and strength,

In his new country Father Kelly's first post was Minister at Xavier College, Melbourne, from which he was later transferred to the corresponding post at Riverview College, Sydney. In 1900, to the regret of all in Riverview, he was changed to North Sydney, to do parish work, a work which occupied all his succeeding years. Superior of the North Sydney parish for some six years, he went to take charge of the Hawthorn Parish in Melbourne in 1910, and remained in Hawthorn till his death, on June 24th, 1934.

In earlier years, in Ireland, Father Kelly had already shown a talent for administration and finance that would have fitted him for the most important positions. With his quiet, well-balanced mind, his just sense of values, and his shrewd common-sense, he was frequently consulted by his fellow Jesuits as well as by the laity. As parish priest he endeared himself to all. With charm of manner he invited.confidence, and with calm judgment gave sound, practical advice. Many a troubled heart he could set at rest. His confessional, in consequence, was a most popular one, and he was there in attendance for long hours. One day, a few years ago, when visiting him in hospital, I asked Father Kelly who was the visitor that had just left him. He replied, “I have no idea who she is, but I have heard her voice in the confessional for the last ten or fifteen years”.

With this and other parochial work, in return for the health Australia gave him, Father Kelly's life was a busy one to the end. Even in his eighties, one could scarcely look upon him as an old man. He was so erect in carriage and so alert, so spruce in body and mind.

In his funeral oration, Archbishop Mannix struck the dominant note when he said that Father Kelly, by his special gifts, seemed to have a power for doing good that was denied to others, “He was a real gentleman”, the Archbishop said, and with this all who ever met Father Kelly would agree; for he was a gentleman all the time. And for this reason amongst others, the older ones amongst us, who live on in this rough and ready age, must regret that his mortal life should end. For in Father Kelly there passed away one of those perfect types of the Victorian, or should we say, the old Irish gentleman,

With his attractive presence and his equipment of solid culture, Father Kelly might have adorned and gone far in a worldly career. I could picture him, for example, starring in an ambassadorial rôle. But his life was laid in better lines, in what we might call the diplomatic circles of the Kingdom of Heaven, where as a wise counsellor he won souls to God. What good he did in these hidden ways, with that courtesy and gentle persuasion of his, cannot be measured on this side of eternity. RIP

Born: 16 March 1708, Wexford Town, County Wexford
Entered: 21 May 1737, Villagarcía, Galicia, Spain - Castelanae Province (CAST)
Ordained: - pre Entry
Died: 30 March 1777, Wexford Town, County Wexford

1741-1750 Teaching Philosophy and Rhetoric
1750 Went to Wexford - made PP of Wexford by Papal rescript 01 June 1756
Bishop Sweetman wrote of his visitation to Wexford 20 April 1758 “I visited and confirmed on which occasion Fr Devereux Keating gave a handsome exhortation on the Sacrament. Everything was done with diligence and edification”
In History of Diocese of Ferns is named as “Edward Devereux Keating”

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1750 PP of Wexford by Papal Rescript
1777 Wrote the “Wexford Parish Register 01 June 1736-30 March 1777”
Professor of Rhetoric and Philosophy for nine years and then came to Wexford

◆ Fr Francis Finegan SJ :
Already a priest and had studied Philosophy at Santiago and Theology at Salamanca when he Ent 21 June 1737 Villagarcía
After First Vows he taught Humanities for a year and then was sent to Royal College Salamanca to complete his Theology studies
1741-1742 Tertianship at Valladolid
1742-1747 Taught Humanities at Oviedo College
1747-1750 Taught Philosophy at Segovia
1750 Sent to Ireland and appointed to Wexford where he became PP by Papal rescript 01 May 1756. He was subsequently appointed Vicar General. On the suppression of the Society he was one of the signatories of the instrument accepting that brief, and he then became incardinated in the diocese of Ferns and died at Wexford 30 March 1777

◆ James B Stephenson SJ Menologies 1973
Father Edward Keating SJ 1708-1777
Edward Keating was born in Leinster on October 13th 1708. He entered the Society in Castille on May 31st 1737.
Having taught Humanities for 6 years and Philosophy for 3, he returned to Ireland in 1750. Wexford was the scene of his labours.
He was one of those Jesuits left in Ireland after the Suppression, and was one of the Trustees of the Mission Funds.
His death took place on March 30th 1777.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
KEATING, EDWARD, was born in Leinster on the 13th of October, 1703, entered the Order in the Province of Castille, on the 2lst of May, 1737. After finishing his studies he was employed to teach Humanities for six years and Philosophy for three years This Professed Father came to the Mission in 1750, and cultivated strenuously and usefully the vineyard at Wexford, where 1 lose sight of him in 1755.

◆ 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.

Born: 04 July 1937, Shantalla, Galway City, County Galway
Entered: 11 September 1956, St Mary's, Emo, County Laois
Ordained: 25 June 1970, Milltown Park, Dublin
Final Vows: 22 April 1977, Mukasa Seminary, Choma, Zambia
Died: 09 July 2007, Coláiste Iognáid, Galway - Zambia-Malawi Province (ZAM)

Transcribed HIB to ZAM : 22 April 1977

by 1963 at Alcalá de Henares, Madrid, Spain (TOLE) studying
by 1965 at Chivuna, Monze, Zambia - Regency learning language
by 1976 at Colombière Centre, Clarkston MI (DET) making Tertianship

◆ Companions in Mission 1880- Zambia-Malawi (ZAM) Obituaries :
Paddy Joyce was born in Galway, in the west of Ireland, on 4 July 1937. He went to primary school to St Brendan's and to secondary school at the Jesuit school of St Ignatius, both in Galway. He joined the Jesuit novitiate at Emo Park on 11 September 1956. On completion he went to Rathfarnham Castle in Dublin to the university where he studied Latin, French and Irish (1958 to 1961). This was followed by a three year course in philosophy, the first year at Tullabeg and the final two years at Alcalá in Spain, where he added Spanish to the languages he already knew.

In August 1964, he came to Zambia for three years, the first year teaching at Canisius Secondary School, the second year he went to Choma with Frs Flannery and Clive Dillon-Malone to be the founder members of Mukasa Minor Seminary. The third year he spent at Chivuna learning ciTonga, still another language.

He returned to Ireland to study theology at Milltown Park, Dublin where he was ordained priest on 25 June 1970. In 1971 he returned to Zambia, to Mukasa, for a short spell as a priest. From then on he took up the work he was to continue for the rest of his life, namely, pastoral work in the parishes. Apart from a break for tertianship in Clarkson MI, USA, he spent his time in Monze parish (1971 to 1975), in Choma town parish (1976 to 1980), in Nakambala parish (1980 to 1982), in ltezhi-tezhi parish in 1982, in Chikuni parish (1981 to 1987, and 1993 to 1995). He was sent to Nakambala parish again (1988 to 1993). These names and dates give but a faint idea of his parish work, his travels to outstations, baptisms, marriages and visits to the sick. Eventually he became an expert in Marriage Encounter.

In 1996 he took over the position of National Director of the Pioneer Total Abstinence Association which he still held at the time of his death. Fr Paddy moved to Lusaka from this time onward until his death, apart from a renewal year at St Anselm's in England.

He had gone to Ireland for eye treatment in Galway but developed heart trouble and had to go to the Regional Hospital there for open heart surgery on 9 July 2007. He did not recover consciousness but died the next day, 10 July.

The above outline is a factual account of Paddy's 70 years of life and tells us a lot about him. As a boy at school he was a good footballer and always kept up an interest in the game. He knew who was playing against whom, who scored and how. He was quite enthusiastic in recounting the latest game he had seen on the TV. He was also a prize winning runner and an accomplished Irish dancer. This you will recognise when you see Zambian orphan children stepping out to the tune of 'The Walls of Limerick' !

Marriage Encounter and the Pioneers were to the fore in his later apostolic work but, apart from these, Fr Paddy was most faithful in bringing the sacraments to the sick and dying, especially to the AIDS patients in the nearby hospice of St Theresa. Nothing would stop him from this. The poor had a special place in his heart. Any alms he got from Ireland he gave to them and they always knew when Fr Paddy was at home. He was most assiduous in preparing homilies for Mass, supplying outstations on Sundays and never refusing when a call came. He was a pastoral man to his finger tips.

He was also a man of prayer, praying for his own family, for his Jesuit brothers, praying for his friends and the people he came in contact with. At the same time he enjoyed a game of golf, and liked a good joke, giving pleasure to the teller of a joke by his typical reaction. Here in Lusaka where he lived, Fr Paddy could be seen going for a walk in the cool of the evening with his rosary beads dangling from his hand. Fr Paddy has touched so many lives and he will be sorely missed.

Note from Denis Flannery Entry
Bishop Corboy of the newly established diocese of Monze (1962) saw the need for a minor seminary (a secondary school) to nurture young boys who might have a vocation to the priesthood. Fr Denis was asked to work there, so he went to Mukasa at Choma which was being built and opened the first Form 1 with the help of two scholastics, Frs Paddy Joyce and Clive Dillon-Malone.

◆ Interfuse

Interfuse No 133 : Special Issue September 2007

Obituary
Fr Patrick (Paddy) Joyce (1937-2007) : Zambia-Malawi Province

Jerry O'Connell writes in the Zambia Province News:
Paddy Joyce was born on the 4th July 1937 in the city of Galway, Ireland and always maintained his allegiance to that county especially where Gaelic games were concerned. He completed his secondary education at St. Ignatius College, Galway in 1956 and entered the Jesuit novitiate, Emo Park on the 114 September of that same year. He followed the usual course of training of novitiate, juniorate (BA at University College, Dublin) and philosophy until the end of first year philosophy when a Visitor from Fr. General to the Irish Province closed the philosophate in 1962. Paddy did his second and third years philosophy in Alcala de Henares, Madrid, Spain. This brought out in him his fascination with foreign languages. But Paddy always retained a deep love of Irish culture. He enjoyed the stories, dances, songs and proverbs of the people. With his compatriots he was quite likely to presume on a continued knowledge of Irish and might similarly rattle off a phrase or proverb in Irish.

In August 1964 he came to then Northern Rhodesia as a Scholastic and witnessed Independence Day on 24 October. He served at Canisius College and studied Chitonga at Chivuna Mission. He was a member of the founding team who opened the doors of Mukasa Minor Seminary to pupils in 1966. From 1967 to 1971 he studied theology at Milltown Park, Dublin and was ordained on 25 June 1970. He returned to Zambia in 1971.

From 1971 to 1980 he served as an assistant pastor in Monze and Choma and completed tertianship in the USA. He took Final Vows in Mukasa on April 22, 1977. From 1980 to 1987 he spent short spells in Nakambala and Itezhi-tezhi and a longer time in Chikuni where he served as parish priest. There was a year's break on sabbatical. This was followed by periods in Mazabuka and Nakambala, and again in Chikuni as parish priest up to 1995. In parish work he had a great love and concern for all those to whom he ministered, especially the poor and disadvantaged and those suffering from AIDS. His family had endowed him with the upbringing and support, which was very apparent in his warm humanity and his love for the extended family.

Over the years Paddy developed a great fluency especially in Chitonga and learnt many proverbs used by the people. In the 1980s he successfully sat for the Grade 12 national exam in Chitonga. He was helped in his mastery of Chitonga by his readiness and desire to help the youth of the parishes, gathering them into clubs especially involving football. He would readily join in the games himself and he is still remembered today for that aspect of his apostolate. Paddy later studied Chinyanja when he moved to Lusaka so that he could continue with pastoral work in parishes. Perhaps it was his being rooted in Irish culture that gave him such openness to other cultures.

In 1995 he was appointed National Director of the Pioneer Total Abstinence Association, a post he held until his death with one year's absence on sabbatical again, 1999-2000. He firstly moved to the Novitiate in Lusaka, spent a year or two working from Kizito Pastoral Centre, Monze, and in 2002 returned again to the Novitiate. This work suited him admirably because he had been a Pioneer himself from his school days, and he loved the opportunity to be involved in fostering the spirituality of the PTAA, and explaining it to groups. However, he found the annual National Meetings quite a challenge. He wasn't quite at ease about them and one of these may have contributed to his first mild heart attack about ten years ago. But this did not prevent him from doing his work and he was in the process of organising an international gathering of Pioneers in Zambia either next year or the year after it.

While in Lusaka, he offered himself regularly for Sunday supplies and, this past Holy Week, he presided at the ceremonies in Chinyanja in the Nampundwe area. He also presided at the Sunday Mass broadcast by Yatsani Radio. Over many years he was involved in Marriage Encounter and took part in a number of their meetings. As well as this he acted as a priest to his own family members by visiting everybody when at home and being open to all. Paddy valued his priesthood.

I spoke with him about six weeks before he went back to Ireland and he was quite concerned about a pending eye operation. He returned to Ireland for the surgery and while there he suffered a heart attack and underwent by-pass surgery. Unfortunately he did not come through the operation and he died in a Galway hospital on 10th July 2007. Paddy was at home in so many environments that we can be sure that he will feel welcome and at home in the place prepared for him by Jesus who is the way, the Truth and the Life. May his soul rest in peace.

Homily preached by Joe Keaney at Luwisha House, Lusaka:
Years ago, when I was a scholastic in Chikuni, one old Father said of another old Father, “That man is always blowing his own trumpet”. He then told me about yet another old Father who was a lot smarter. This man never blew his own trumpet but, throughout his life, was clever enough to have someone else blow it for him. Fr Paddy Joyce never blew his own trumpet and I think I'd be right to say that few others blew it for him.

I was still a schoolboy when I first met Paddy. He had already been a Jesuit for 10 years before I joined up. I knew his mother and his brothers, all of whom, except for Dominic, have since gone to the Lord. Paddy grew up in an honest, hard working and humble family in the Galway suburb of Shantalla. He attended the same school I did, Coláiste Iognáid, which was the only Irish speaking Jesuit school in Ireland.

Paddy joined the Jesuits in 1956 and brought with him to the novitiate a great love of Ireland and all things Irish. He loved the language, our country's rich folklore, its turbulent history, its sports, its music, its dance, its poetry and prose. Sadly, though, Paddy would have quickly discovered that for the most part these Gaelic interests of his were not shared or highly valued by the majority of his new brothers in the Society of Jesus. His fellow novices from the other Jesuit schools would have been far more interested in rugby and even, God help us, cricket, than in Gaelic football or hurling.

Paddy was blessed by God with average intelligence and, throughout the long years of studies, battled to pass his exams. At the same time, many of his peers would have been earning distinctions, and merits and doctorates, Poor Paddy often felt left out and, I suspect, grew up in the Society with a decided lack of self-confidence and low self esteem. But he stuck it out for 51 years with his learned Jesuit brothers until the Lord called him home this week.

God's call drew Paddy away from his native Galway and eventually away from his beloved Ireland to serve him in the Province of Zambia Malawi. For most of his working life he brought the Word to the Tonga people of the Southern Province before being transferred to Lusaka. They responded enthusiastically to his simplicity and non threatening manner. He was extraordinary successful and really mastered the language of the South.

Paddy Joyce was a simple priest who was never considered for the rank of bishop. He was never a Jesuit provincial, rector or superior. He was never on the news as a spokesman for the Church. He never published learned papers. He was never what we might call the star, never the bride, always the bridesmaid. In the Gospel we heard the invitation of Jesus, “Come to me all you who labour and are overburdened and I will give your rest”. Throughout his life as a priest, Paddy responded to that invitation. He was devoted to prayer. God constantly consoled him in prayer, breathing his love and joy and cheering up his gentle soul. Without that consolation there would have been many more cloudy days in Paddy's life.

This week the word of God was spoken to Fr Paddy Joyce more loudly than ever before. As he battled for breath and life after his surgery, the Word was inviting him to let go, to return home and to meet again his beloved parents, his brothers, Thomas McDonagh and Padraic Pearse - Paddy's heroes of the 1916 uprising - and maybe even the legendary Finn McCool and Cuchulan. The voice was whispering the promise of his prayer life, “You will find rest for your soul”.

What a surprise there was in store for Paddy as his heavenly Father gathered him in his arms, kissed him tenderly on the cheek and said well done my lovely little boy, faithful son of St Ignatius. You did an absolutely marvellous job for me. I wish you could have known all the time that your life and contribution are just as precious and important to me as that of Ignatius of Loyola, Francis Xavier, Fr Peter Hans Kolvenbach or Fr Peter Nathaniel Bwanali. I am so grateful for the way you spread my love amongst the Tonga people. I can't count the number of little ones you helped and lifted up on your journey through Monze, Chikuni, all over the Southern Province, in Lusaka and especially in the home of Mother Theresa in Mtendere. You opened the door to my Sacred Heart for thousands of my children in the Pioneer Total Abstinence Association. You enriched with my love hundreds and hundreds of married couples in Marriage Encounter. My little Paddy, you were a star, an absolute star.

I stand here before you this evening to blow Paddy's trumpet a bit. In the heel of the hunt this quiet nervous little man was, after all, a star. If we look at Paddy's life and assess it by the standards of the Gospel alone, we see he was, for sure, a star, an absolute star. In Matthew's Gospel Jesus beatifies all those who are gentle, the meek, the humble, the peacemakers, all those who mourn. These people are the salt of the earth, the light of the world.

When the disciples were squabbling one time about who was the greatest Jesus told them that to be great one must become the servant of all. Another time Jesus presented them with a little child, suggesting greatness and childlikeness were not far apart.

Paddy was a wonderful Jesuit and lived his three vows of religious life so well. He responded obediently to the wishes of his superiors and went where he was sent. His living of the vow of poverty should be an example to us all. He was never a snappy dresser and without the input of Una, his sister-in-law, would have been a total disaster. And as far as I know he never had any girlfriends. He was a great companion to us in the Society, especially with those willing to enjoy his charming stories and share his enthusiasm for sport. When I think about Paddy this week I realize we had a little saint in our company, the real salt of the earth. I wish now I had blown his trumpet a bit more loudly and a bit more often down the years.

Paddy died back home in Galway. I don't know if he would have wanted that or if he would have cared one way or the other. But I do know that nowhere on this earth did Paddy Joyce feel more at home and accepted than in the home of Dominic, Una and their children, back in the old home of Shantalla. In that house he was always a star.

We give thanks to God for his life, his simplicity, his humility, his compassion for the little ones, his enthusiasm, his stories and his great sense of fun. After his life of prayer he will have no difficulty recognizing the face of God. This week he has finally and fully found rest for his soul. Farewell for now, brother, and enjoy that rest.

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

Editor of An Timire, 1931-36.

Early education at Clongowes Wood College SJ

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

◆ Irish Province News

Irish Province News 51st Year No 2 1976

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

Obituary :

Fr Jeremiah Hayes (1896-1976)

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

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

◆ The Clongownian, 1976

Obituary

Father Jeremiah Hayes SJ

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

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

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

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

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

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

The worth of Jerry Hayes’ life is beyond calculation.

Bruce Bradley SJ

Born: 26 December 1836, Clifden, County Galway
Entered: 15 October 1883, Milltown Park /Loyola House, Dromore, County Down
Ordained: 1889
Died: 08 April 1910, Tullabeg, County Offaly

by 1888 at St David’s, Mold, Wales (LUGD) studying
by 1890 at Drongen Belgium (BELG) making Tertianship

◆ HIB Menologies SJ :
His early education was at Clongowes and then Trinity College, graduating BA during Queen Victoria’s visit to Dublin. He then went to work in London having a position of trust at Somerset House. He applied to Provincial Thomas Browne who then sent him to Dromore for his Noviceship.

After First Vows he studied Philosophy and was then sent to Spain for some Theology, and from there to Mold in North Wales, where one of the French provinces had a house of Theology. He was Ordained in Ireland and then sent to Drongen for Tertianship. He worked in the Messenger Office for a while, as well as Clongowes and Crescent, where he was able to say Mass. However, his health was always a trouble for him, and he eventually went to Tullabeg, where he died after some suffering 08 April 1910

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

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

Father James Hart (1836-1910)

Was born in Clifden, Co. Galway and received his early education at Clongowes. On leaving Clongowes, he entered Trinity College, Dublin, where he graduated in Arts. He seemed to have entered the British Civil Service after graduation as he occupied a post of trust in Somerset House, London, when he entered the Society in 1883, aged forty-seven years. He made his higher studies in Spain and at Mold, North Wales, but was ordained priest in Dublin. He completed his studies in Belgium. He was on the teaching staff of the Crescent in 1893-94 and again from 1899 to 1906. His last years were spent at Tullabeg.

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: 26 September 1682, Kilmuckridge, County Wexford
Entered: 29 November 1702, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: c 1711
Final Vows: 15 August 1720
Died: 20 February 1738, Huesca, Spain - Aragoniae Province (ARA)

Alias Henriquez

Son of Peter Harrison (Henriquez) and Joan née Grace. Older brother of James Harrison (Henriquez) RIP 1768

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1724-1728 Rector Santiago (succeeded “James Harrison perhaps should read James O’Connor alias Henriquez)
1728-1730 Rector Santiago from 17 October 1728 (should read Salamanca)
1729 Irish Mission Superior expressed his regret that he is being kept at Salamanca, as he was wanted or himself desired for the Irish Mission
From letters written to him he appears to have been well liked and rendered good service. (cf letters written to him from Joseph Delamer and Thomas Gorman - IER March 1874)
Documents of his are preserved at Salamanca
He wrote a petition to the King of Spain giving an account of the College of Salamanca (Dr McDonald’s “Irish Colleges Abroad”) (though this sounds more like Joseph Delamer?)

◆ Fr Francis Finegan SJ :
Son of Peter and Joan née Grace. Brother of James Harrison (Henriquez)
Had studied Philosophy at Compostella before Ent 29/11/1702 Villagarcía
After First Vows he was sent to Compostella to complete his studies
There is no knowledge bewteen 1705-1714, but he was a priest by 1711
1714-1724 At Valladolid teaching Philosophy after two years post graduate studies and was Chair of Dogmatic Theology
1724-1728 Rector of Irish College Santiago and remained there until he succeeded Joseph Delamar (on his death) as Rector at Irish College Salamanca
1728-1731 Rector of Salamanca, but was deposed after three years later due to ill-considered judgements communicated to others. He had come in for extreme criticism by his Spanish Superiors for his administration at Compostela, and it was suggested that the College became burdened with huge debt and the discipline had become very relaxed. This caused significant embarrassment for the Irish Mission Superior, Ignatius Kelly. He wrote to Ignatius Kelly suggesting that there were eight places available at Compostela for 1730. Ignatius Kelly duly informed the local Archbishops, so that they might choose candidates. Meanwhile Harrison’s Spanish successor as Rector at Compostela wrote to Ignatius Kelly suggesting that there were in fact only four places.. At this point also, Harrison began to question the suitability of candidates for Salamanca sent to him by the Spanish Rector at Compostella. Meanwhile the Archbishops in Ireland wrote to the new General (Retz) both congratulating him and informing him of their concerns regarding the management of the Irish Colleges, and in particular the work of John Harrison.
1731 He fled, unauthorised and unannounced to Ireland and Dublin but was persuaded by Ignatius Kelly to accompany him as far as Poitiers, from where Harrison said he would travel to Rome to meet the General. He didn’t in fact go to Rome. he eventually arrived at Madrid where he stayed two years (1733-1735). After this he was withdrawn by the General from CAST and sent to ARA where he worked at the Church in Huesca until his death 20 February 1738
He was clearly a very talented man, but understood little of the ways of administration or diplomacy. His removal from CAST was damaging both to himself and the way this affected the Irish Jesuit Mission, especially in the Colleges of Spain. As a result of the anger and suspicion, no Irishmen were received in CAST for ten years.

◆ James B Stephenson SJ Menologies 1973

Father John Harrison SJ 1702-1738
Not every Jesuit who becomes a Rector becomes an Earl at the same time. This was the fate of Fr John Harrison, born in Kilmuckeridge, Diocese of Ferns, who entered the Society at Compostella in 1702. It happened in this way :
Fr Harrison became Rector of Salamanca in 1728 after the death of Don Dermitio O’Sullivan, who had made our College at Salamanca his universal heir. So Fr Harrison became ipso facto Earl of Beare and Bantry.

He had previously been Rector of Santoago from 17245-1728.

Born: 06 January 1943, Dublin City, County Dublin
Entered: 10 October 1961, St Mary's, Emo, County Laois
Ordained: 23 June 1972, Milltown Park, Dublin
Final Vows: 02 February 1982, Loyola, Eglinton Road, Dublin
Died: 20 December 1996, Cherryfield Lodge, Dublin

Part of the Loyola community, Eglinton Road, Dublin at the time of death.

Father Provincial of the Irish Province of the Society of Jesus: 31 July 1986-30 July 1992
1st President of the European Conference of Provincials 1992-1996

Cousin of Donal Doyle SJ (JPN)

by 1966 at Alcalá de Henares, Madrid, Spain (TOLE) studying
by 1973 at Washington DC, USA (MAR) studying
PROVINCIAL 01 September 1986
by 1994 at Brussels Belgium (BEL S) President European Conference
by 1995 at Strasbourg France (GAL) President European Conference

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Harnett, Philip
by Peter McVerry
Harnett, Philip (1943–96), Jesuit priest, was born 6 January 1943 in Dublin, the third child of Patrick Harnett and Ursula Treacy. He had two brothers, John and Patrick, and three sisters, Anne, Catherine, and Mary. Following an education at Pembroke School, Ballsbridge, and Belvedere College, he joined the Jesuits on 10 October 1961 and studied arts at UCD, philosophy in the Jesuit College, Madrid, and theology in Milltown Park, Dublin. He was ordained a priest on 23 June 1972.

Harnett studied as a drugs counsellor in Washington, DC, in 1972 and worked for the Dublin diocese as a drugs advisor until 1974. He was then appointed parish priest in the inner-city Jesuit parish of Gardiner Street where, for six years, he coordinated a major community development programme. From 1980 to 1983 he worked in the central administration of the Irish Jesuits before being appointed to the Jesuit Centre for Faith and Justice. During this time he lived in the socially deprived neighbourhood of Ballymun and sought to raise awareness of the structural injustices in Irish society; he also lectured and gave many workshops on this theme. He worked closely with residents in Ballymun to support their struggle to improve the quality of life in their neighbourhood.

In 1986 Harnett was appointed provincial of the Irish Jesuits. In this post he led the Jesuits through a period of rapid change in Irish society and the Irish church, and his leadership skills became very evident. Although he had to make difficult, and sometimes unpopular, decisions to respond to the changing circumstances, he retained the respect of those whom he led. He encouraged and supported the Irish Jesuits in their commitment to social justice, which he saw as a central thrust of their mission. In 1993 he was appointed to the newly created post of president of the Conference of European Jesuit Provincials, which reflected the high esteem in which he was held, and moved to Strasbourg. Three years later he was diagnosed with cancer, and despite a course of immuno-therapy in Strasbourg he became progressively weaker. He returned to Dublin, where he died 20 December 1996.

Irish Province Jesuit Archives; personal knowledge

◆ Interfuse
Interfuse No 92 : August 1996
Obituary

Fr Philip Harnett (1943-1996)

6th Jan. 1943: Born in Dublin
Early education: Pembroke School, Ballsbridge and Belvedere College
10th Oct. 1961: Entered the Society at Emo
11th Oct. 1963: First Vows at Emo
1963 - 1965: Rathfarnham, Arts at UCD
1965 - 1967: Madrid, studying Philosophy
1967 - 1969: Crescent College Comprehensive, Teaching
1969 - 1972: Milltown Park, studying Theology
23rd June 1972: Ordained Priest at Milltown Park
1972 - 1973: Washington, Diploma in Drugs Abuse Training
1973 - 1974: Gardiner St - work for Archbishop on Drugs SFX
1974 - 77: Gardiner Street, Parish Priest
1977 - 1978: Tullabeg, Tertianship
1978 - 1980: SFX Gardiner St - Parish Priest
1980 - 1983: Loyola House - Special Secretariat
1983 - 1986: Arrupe, Ballymun Superior - work at CFJ
1986 - 1992: Loyola House, Provincial
1992 - 1993: Sabbatical
1993 - 1996 Brussels/Strasbourg: President of Conference of European Provincials

Philip was feeling a lack of energy after Christmas 1995. His doctors diagnosed cancer and this necessitated the removal of a kidney. Under medical supervision, he initially returned to work in Strasbourg but his doctors eventually prescribed a course in immuno-therapy that lasted several months during which time Philip was unable to work. On completion of the therapy he returned to Dublin to stay with his sister Anne for some weeks. After a fall, he was admitted to St. Vincent's Hospital and then to Cherryfield Lodge. He made very determined efforts to regain his health and members of the province prayed for him through the intercession of Fr. John Sullivan. Gradually, however, he became weaker and was more and more confined to bed. He died at 3am on Friday 20th December 1996.

Homily for Philip Harnett's funeral Mass, December 23rd, 1996
Can't you imagine Philip Harnett as Jesus asks him does he love him more than these others, and then asks him for a second and third time does he really love him? What I imagine is that Philip would be wondering what kind of manipulation and emotional blackmail all this was! I think he'd probably call for some kind of small group session in Ignatius' court of heaven, perhaps with himself, Jesus and the Holy Spirit, to facilitate the Lord's apparent insecurity!

In this, the end of John's gospel, we have played out before us the last act of the drama, which began with the invitation to the disciples in the first chapter of John to "come and see". This last act for Philip wasn't as he had either anticipated or wanted: somebody else was putting a belt around him and taking him where he would rather not go. This last journey and meeting with Jesus began last January with news of his serious illness, and intensified in September when he returned to Ireland and it became clear that his illness according to conventional medicine was terminal. It was mostly a journey through his memory, his mind and his heart. Philip the mountain climber, the hill walker, the marathon runner, that vibrant and handsome physical presence, went on this most important of all his journeys with disintegrating body, struggling for breath, but with spirit undiminished and even expanding, as he yearned for life and yearned to understand better the meaning of his and our lives.

What did he find out? Well: that, as always, he was held by the hand of Jesus. That was core and central: beneath all his banter and mockery, it was always clear that for Philip his relationship with Jesus Christ was the bedrock of his life, I heard him once as Provincial articulate this in an impassioned and unguarded way, confirming what I had always suspected was true. This came out so strongly in these last few months: if Jesus was leading him, even where he would himself not want to go, then it was alright. He might argue, protest, even rant and rave, but in the end, warts and all, it was alright. And this is what happened: Philip was able to say “I'm happy”, even as he continued to desire life and felt it ebbing out of him: all will be well, all manner of things will be well, because Jesus Christ, his life-time companion, was with him.

What he found out also was that as he got closer to Jesus and the next life, he got closer to his family, his friends, to his life. He pondered long the influence of his deceased mother and father, his relationship with his brothers and sisters, John, Anne, Catherine, Patrick and Mary, his extended family of in-laws, nephews, nieces and aunts. It was such a great joy to him to be able, after a characteristically honest, searching, and healing look-back, to embrace this network of relationships with heightened appreciation. I know, because he told me and others more than once, how deeply touched he was in particular by the palpable love he felt from his immediate family: he relished the directness of their affection, he was so pleased that it could be expressed so openly, and he wanted so much for them to understand how much they meant to him. Of course he was still capable of saying "God bless" if there was even a hint of mawkishness or false sentimentality in any of this: but he did, more than ever before, want to own and relax into the love he felt for an received from others. And he did so that last journey was simplifying and purifying in a way that surprised and made him very happy - through his prayer, his pondering and sifting, his talking it over with others in a characteristically open way, he found that in coming closer to Jesus Christ he became closer to the rest of us. As his body contracted, his heart expanded.

This applied also of course to his relationship with his friends - with Bernadette in Australia (whose brother Joseph is, I'm glad to say, with us this morning), Catherine in France, with his many friends, Jesuit and lay, from Ireland and different parts of the world, many of whom are here today. He was inclined in fact to dwell less on his achievements, and more on the people who had enriched his life: this was a bit different for a Jesuit, as he well realised! He appreciated so much the care he received in Strasbourg, in Elm Park, above al in Cherryfield. This included those who so generously offered him the help of various alternative medicines, as with typical whole heartedness he embraced every way to continue with life which he had such a huge desire for. And he was so pleased too that the Jesuit Province was praying through John Sullivan's intercession for a miracle cure: I think there may have to be another small group meeting in heaven, involving Philip. John Sullivan and a facilitator to sort out what exactly John Sullivan thought he was at, before the two of them can be the good pals Paul Cullen was talking about last Saturday!

But this was something that Philip also found out: that God, the Father, was not aloof, distant, judgmental, and to be feared. Rather, he marvelled to discover the infinite, inexhaustible patience of God, so open to taking all the anger, the fear, the rage that someone in Philip's terrible predicament felt, and yet there for Philip, as Jesus was. That again was wonderful: this after all is the God of life, and Philip again was reassured that against all the odds God, who is Father and Mother, was there for him, no matter what.

I have spoken of Philip through what I know of his own eyes. The reading from the Romans, with talk of the groaning of creation, gives us an opportunity to assess Philip through our own eyes, because this is also part of the truth of who it is. Creation groans because God's kingdom is being established against great opposition, and Philip had dedicated his life to this Kingdom. What are the kind of qualities which made his contribution so important, particularly in his life as priest in Gardiner Street, Special Secretariat in Loyola, work in Ballymun and the Centre for Faith and Justice, as Provincial and then as President of the Conference of European Provincials?

Well: I think his leadership qualities were remarkable. I remember joking with him that as a leader of the pack on our rugby team he was remarkable for the fact that he could roar at the rest of us to get up first to the break-down point, while arriving himself half a yard behind everyone else to the next line-out! There was something here that was truly great: the ability to motivate others, to inspire, to empower, to make others believe in themselves, not to feel that he could or had to do everything himself. Some of this of course came from his great sense of vision: in many ways for us Irish Jesuits he personified what it was to be a Jesuit after our 32nd General Congregation in the 1970's, with our mission defined in terms of faith and justice, Some of it too came from his skill in management and group work - think of all those meetings, and he was still conducting them from his sick-bed! There was too his creativity: he displayed this perhaps to greatest effect in the last job he had in Europe, where he really was trying to get something very embryonic going in difficult circumstances and in a way which won the respect of all. He had a sharp mind, a shrewd intelligence, an original and critical reading of the world and the signs of the times. Allied to all this was his ability to challenge, in a way which brought the best out of others. As you heard at the start of the Mass, Fr. General himself obviously appreciated this quality in Philip, which leads me to believe that in their relationship of great mutual respect and not a little affection, there may also have been that Harnett push for the magis, the 110%, felt by Fr. General! And of course there was his terrific humanity, his openness in dialogue, his ability to respect the institution but never let this suppress the Spirit-led unorthodoxies in himself or others, his utterly irreverent wit. Very interesting, he would say, when bored stiff; the pious put-down, God bless; the hilarious, Inspector Clousseau grappling with French vowels, particularly of the eu variety, with corresponding facial grimaces.

The stories are legion, and most of them unrepeatable. An edited, maybe apochryphal one will have to act as catalyst for your own favourites: it tells of Philip, as Provincial, being driven in the back of a car up the Milltown drive to preside at an important Province meeting. On the way he passes a group of the younger men, and in self-mocking style waves to them airily, in truly regal and almost pontifical style. Then, as the car passes, they see the same Philip gesticulating at them wildly like a school-boy from the back window of the car. He could not be pompous: sacred cows were there to be slaughtered, the unsayable was suddenly sayable, and none of it was cruel because it was rooted in the ability to be contrite and laugh at himself ( I feel so guilty!) and to be deeply serious when it mattered. He made doing what was good seem adventurous, attractive - and just plain fun! Through all of this he achieved so much, and we may rightly assess this as of more significance than he himself was inclined to do in his illness. You will all have your own list of these achievements: I mention the Signs of the Times Seminar, the development of the Milltown Institute and the Irish School of Ecumenics, as examples of how to my certain first-hand knowledge his leadership has touched the lives of so many.

He was, then, a giant of a man and will be sorely missed. He meant so much to so many. We who are left behind, his family, his friends and colleagues, his brother Jesuits, have a right to ask why? Why now? A right to grieve, to be sorry, to be angry. In doing so we will be helped by the Spirit referred to in the reading from Romans, who helps us in our weakness. We will be helped too by the spirit of Philip, who trusted in God and Jesus, who would understand that we needed to grieve and be angry, but who might say to us in the future, when we might be tempted to use our grief in a maudlin way to block our own lives - well, he might say a gentle, God bless, and help us realise that his God is the God of life, and it is even deeper life that he now enjoys.

This is what the reading from Isaiah suggests I think - more mountains, food and drink, the heavenly banquet - all in continuity with this life. This is another of Philip's great gifts to us: dying, with all its terrible rupture and loss, is for the person of faith a passing to new life. Philip lived this rupture and this hope in an extraordinarily holistic way. He told me early on that he did not want to die well", in the sense of whatever conventional expectations might be there: he laughed often, even through those last few months, and when he got angry, he would say, in aside, Kubla-Ross/stages of dying! He wondered too what would happen if there was a miracle: would he become a bit of an exhibit, like Lazarus, and would he be asked to go to Rome as part of the evidence for the cause of John Sullivan?! This apparent gallows humour was in fact more of what I have already alluded to: he loved life, he loved Jesus who was utterly incarnate, of flesh, for Philip: and if he trusted Jesus and God to bring him through death to new life, then this new life was in continuity with all the fun, the love, the mountains, the food and drink of this life. This was not a denial of death: rather it was a hymn to life, the ultimate compliment to and praise of the God of life. A 10th Century Celtic poem captures some of this sentiment:

The heavenly banquet
I would like to have the men of Heaven
In my own house:
With vats of good cheer
Laid out for them.

I would like to have the three Marys,
Their fame is so great.
I would like people
From every corner of Heaven
.
I would like them to be cheerful
In their drinking,
I would like to have Jesus too
Here amongst them.

I would like a great lake of beer
For the King of Kings,
I would like to be watching Heaven's family
Drinking it through all eternity,

This symbolic picture of the heavenly banquet, so true for example to the great satisfaction experienced by Philip in his two trips to pubs for a drink with his brother John in the weeks before he died, is part of Philip's gift to us as he parts. It tells us to treasure life to the full; to seek its meaning in responsible love and in Jesus Christ; to hope with great realism and joy for a reunion of all creation at God's heavenly banquet. In his last few days when Philip, master of meetings, wanted a bit of time on his own he used to say, courteously, humorously: the meeting is over, you may go now! The meeting is indeed over now, Philip: and although it breaks our hearts, you may go: and we thank you and God for all you have meant to us, and for the hope that we may continue to make this world a better place and may enjoy life to the full with you in the future.

Peter Sexton, SJ

-oOo-

When Philip Harnett became Provincial of the Society of Jesus in Ireland, he automatically assumed a number of responsibilities relating to the Irish School of Ecumenics. Firstly he became the Roman Catholic Patron, secondly he became Trustee, and lastly he assumed the Presidency of the Academic Council. In this last role he quickly became aware much more fully of the work of ISE - its degree/diploma programmes in Dublin, its adult education courses on reconciliation in Northern Ireland and the research and outreach efforts of the academic staff. Already in ISE there was a growing realisation that the Irish Churches should take a more positive interest in ISE and Philip saw and endorsed this aim. He also learned of the precarious financial position of ISE and he realised the need for change and development in the school's administration. As time passed the Provincial felt a growing need to take a more constructively active role to help ISE - discerning that those who were running ISE - Executive Board and Director - were too close to the action and too fully involved to stand back and be objective. With the agreement therefore of those in ISE, of the other Patrons and the Trustees, Philip invited (to use a politically correct term which probably understates the nature of the 'invitation') two business men whom he could rely on to act as consultants to the Patrons and to draw up a report on ISE.

That report, when in due time it was presented to the Patrons, was comprehensive and in some areas radical. Its recommendations were accepted by the Patrons who left it to Philip to set up a 'task force' to work with ISE in implementing the recommendations.

This process has resulted in long term advantages and reforms, the outworking of some of these is still in progress. It developed a new relationship for ISE with the Irish churches. The Archbishop of Dublin (Roman Catholic) together with a nominee for the Episcopal Conference have become Patrons (in the place of the Jesuit provincial who remains President of the Academic Council and one of the Trustees together with the Patrons from the other larger churches in Ireland, Anglican, Methodist and Presbyterian. Equally significantly the churches committed themselves to a programme of financial grants to ISE. This opened up the way for ISE to establish an Endowment Fund and to approach the corporate business sector for significant donations,

The Executive Board of ISE was given much greater responsibility and authority, making it possible for the Academic Council to concentrate on broad policy and the maintenance of Academic standards and research. These changes have been fundamental to the most recent development - albeit one not foreseen in the Consultants' report - that of grant-aid for ISE from the Minister for Education.

Throughout this whole process Philip Harnett retained his interest in and enthusiasm for ISE and for the aims and principles of the school, He gave constant personal support to those of us involved within ISE, and his quiet encouragement and guidance were always available and freely given. His commitment to ecumencial co-operation was a practical and constructive involvement and his actions stemmed from genuine concern and spiritual motivation. He saw ecumenical action and co-operation as a natural part of his Christian life and witness, and he put this vision to good effect in relation to ISE.

Over the time span of history many people have contributed to the formation of ISE's structures, visions and programmes. The recent development of the School is no exception and while successive provincials and directors have made their contributions, it fell to Philip to be the School's Jesuit patron at a critical phase. Philip Harnett had the vision - a vision that combined ideas and imagination with gentleness and compassion, allied to an administrative experience and skill. These attributes enabled Philip to help the school, grown too large for its original “family structure, to develop into a well administered institution. His was a contribution that came at the right time and was made in the right way.

David Poole

David Poole who is a member of the religious Society of Friends, was Chair of ISE's Executive Board from 1987 to 1996.

◆ The Clongownian, 1997

Obituary

Father Philip Harnett SJ

Fr Philip Harnett SJ, whose older brother John was at Clongowes (1954-57) but who himself attended Belvedere, served as a member of the Board of Governors on two separate occasions. The first time was for a year in 1979-80, when he was Parish Priest of Gardiner St. Later, he was ex officio President of the Board during his creative and memorable six-year term as Jesuit Provincial, 1986-92. He was appointed President of the Conference of European Provincials in 1993, with his base in Strasbourg, a task with which he grappled with characteristic energy and commitment. He fell ill at Christmas 1995. Despite a heroic battle to overcome his illness, to the very great grief of his family and his fellow-Jesuits, Philip died on 20 December 1996, aged 53.

Born: 17 March 1699, Dublin City, County Dublin
Entered: 23 October 1716, Seville, Spain - Baeticae Province (BAE)
Ordained: 06 March 1726, Granada, Spain
Died: 26 July 1728, El Puerto de Santa Maria, Andalusia, Spain - Baeticae Province (BAE)

◆ Fr Francis Finegan SJ :
Probably a brother of Father James Gennet who died at Cook Street, Dublin, 16 October, 1763
Came to the Irish College Seville as a student of Humanities in 1714, and became a Seminarian 06 January 1615, before Ent 06 March 1726 Granada
After First Vows and completing his Philosophy at Seville he was sent to Granada for Theology and Ordained there 06 March 1726
1726-1727 Made Tertianship at Granada
1727 Sent to Jerez to teach Humanities but because of failing health he was sent to El Puerto de Santa Maria where with failing health he died 26 July 1728
His “carta necrologia” describes him as “a young man of great promise and remarkable holiness”

Born: 1652, Dublin City, County Dublin
Entered: 1669, Seville, Spain - Baeticae Province (BAE)
Died: 01 January 1670, Seville, Spain - Baeticae Province (BAE)

◆ Fr Francis Finegan SJ :
May have been a brother of Francis Gaydon
Studied Humanities at Ambert, France before Came to Irish College Seville, and shortly afterwards Ent in Seville July 1669.
He died as a Novice in Seville six months after Ent on 01 January 1670.

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: 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: 27 June 1638, Dublin City, County Dublin
Entered: 24 November 1668, Madrid, Spain - Toletanae Province (TOLE)
Final Vows: 02 February 1679
Died: 05 October 1685, Cuenca, Spain - Toletanae Province (TOLE)

1670 After First Vows in Madrid 25 November 1670 he was sent to various houses of TOLE at Huete, Caravaca de la Cruz and Villarejo
In latter years he was sent to Cuenca College as a teacher of the younger pupils, where he died 05 October 1685