Born: 02 September 1916, Leap, County Cork
Entered: 07 September 1934, St Mary's, Emo, County Laois
Ordained: 28 July 1948, Milltown Park, Dublin
Final Vows: 03 April 1983, Loyola House, Eglinton Road, Dublin
Died: 08 March 2006, Cherryfield Lodge, Dublin

Part of the Gonzaga College, Dublin community at the time of death.

◆ Interfuse

Interfuse No 128 : Special Issue June 2006

Obituary

Fr Timothy (Tim) Hamilton (1916-2005)

2nd September 1916: Born in Leap, Co. Cork
Early education at Rochestown College
7th September 1934: Entered the Society at Emo
8th September 1936: First Vows at Emo
1936 - 1939: Rathfarnham - Studied Arts at UCD
1939 - 1942: Tullabeg - Studied Philosophy
1942 - 1945: Belvedere College - Teacher
1945 - 1949: Milltown Park -Studied Theology
28th July 1948: Ordained at Milltown Park
1949 - 1950: Tertianship at Rathfarnhamn
1950 - 1951: Gonzaga College - Teacher
1951 - 1954: Crescent College, Limerick - Teacher
1954 - 1956: Gonzaga College - Minister; Teacher
1956 - 1987: College of Industrial Relations - Lecturer in Economics and Sociology
3rd April 1983: Final Vows at Loyola House
1987 - 1989: Assistant at Centre for Faith and Justice
1989 - 1990: Sabbatical
1990 - 1998: College of Industrial Relations - Writer; Directed Spiritual Exercises; Province Spiritual Director
1998 - 2005: Gonzaga - Writer, Directed Spiritual Exercises; Province Spiritual Director; Rector's Admonitor; Spiritual Director SJ
2005 - 2006: Cherryfield Lodge - Praying for the Church and the Society
8th March 2006: Died at Cherryfield Lodge, Dublin.

Fr. Hamilton was admitted to Cherryfield Lodge on 19th April 2005. He was very weak and had a history of falls. His condition deteriorated rather rapidly and he was not expected to recover. However, hie slowly improved and resumed daily activities: walking with an aid, reading and receiving visitors. He remained very fragile and required nursing care. There was a marked deterioration in his condition on Tuesday evening, 7th March. He died peacefully on Wednesday 8th March at 12 midday.

Noel Barber writes:
Fr. Tim Hamilton was for many years an influential 'backroom' member of the Province and a prized Spiritual Director. He exercised his influence on Province policy as a Consultor and as a highly regarded advisor of Provincials. His influence was at its height at the time the Province was grappling with the implementation of the Faith and Justice thrust of the Society. It was a thrust that had his whole hearted and steadfast allegiance. As a lecturer for over 30 years in the College of Industrial Relations, he was, despite his shyness and reserve, an effective teacher and a strong influence on his students. A quintessential scholar himself, he could communicate effectively with students of little educational background and develop in them an intellectual curiosity. When he was in community - here lies a paradox in his life - he was shy, reserved, and unfailingly courteous, and some, at least, held him not only in admiration but also in affection.

He was born in Leap, West Cork on September 2nd 1916, the second of two sons. His mother was the daughter of a small farmer and his father, a fisherman, had been an Able Seaman in the British Navy, a fact not always alluded to in a family that became strongly nationalistic. He always had a strong bond with his family and he was a beacon of sanity in his brother's family, a fact beautifully depicted in his nephew's book Speckled People. He was educated on a scholarship in the Franciscan College, Rochestown, Cork where he was an able and diligent student. Reading O'Rahilly's life of Fr. Willie Doyle pointed him away from the Franciscans and towards the Jesuits. Was it Doyle's asceticism as a religious or his heroism as a Chaplain that appealed so strongly to him? We do not know, but join the Jesuits he did in September 1934. He left Cork and was not to spend much time there again. But, as the saying goes, one can take a person out of Cork but you cannot take Cork out of a person. He remained a Corkman all his life: to the day he died he retained his Cork accent - not without an effort, one suspects - identified with the county and exhibited the shrewdness that rightly or wrongly the rest of us attribute to Corkonians.

He found the Novitiate difficult. He was wont to portray himself there as a simple country boy amongst sophisticated urbanites with a Novice Master who found his Cork accent painful and made it abundantly clear that he did so. Perhaps the Master's displeasure may have been the reason that he retained the accent so tenaciously. In a delightful interview he gave to Interfuse (Easter, 2006) shortly before he died, he recounted with great pleasure how the Ground's Man in Gonzaga said to him, “Well there is one thing for sure, you never lost your West Cork accent”.

After the novitiate he studied Classics at UCD and did very well, as he did at Philosophy. Then he went to Belvedere where the simple country lad from West Cork had no difficulty in keeping the Dublin sophisticates under his thumb. He was an efficient, strict and somewhat distant teacher. He did his Theology at Milltown Park. Given his keen interest in Theology and his intellectual ability, one would have expected that he would have been a star there. In fact, due largely to indifferent health, he left Milltown without the Ad Grad and so was not considered for further studies in Theology. One suspects that the Province lost a first class Theologian. He was ordained at Milltown Park on July 28th 1948. He did his tertianship in Rathfarnham Castle in 1949/50 under that strange figure, Fr. George Byrne, a great weeper, who wept his way through the Second Week of The Exercises. At the end of the Repose Day before the 3rd week, an irreverent Tertian – not Fr. Hamilton – said to a colleague, “Listen, you bring a raincoat and I'll bring a brolly”.

After tertianship he was sent as a “founder member” to Gonzaga College along with Frs. Charles O'Conor, Bill White and John Murphy. It was often said that Gonzaga was founded on blood (The O'Conor Don), beauty (Murphy), brains (Hamilton) and ballast (White). Given Fr. White's contribution to Gonzaga the description of him as mere ballast was very wide of the mark. So the young Fr. Hamilton spent the year teaching boys of Junior School age. Hardly, one would have thought, his natural métier. At the end of the year lie moved to the Crescent where he taught Classics, Irish and Religion. One of his brightest pupils remembers him as a strict but kind teacher, methodical with a good feeling for the average pupil but not inspiring.

After three years in Limerick he was back in Gonzaga for two more years as teacher and Minister; he carried out both tasks with his characteristic diligence. At this time Fr. Eddie Kent was keen to get him for the staff of the then Catholic Workers' College, and, as a first step, suggested that he should give some classes there while still teaching in Gonzaga, The Rector of Gonzaga strongly resisted the suggestion and it was not until he had left office as Rector did Fr. Hamilton move to the Workers' College to the delight of Fr. Kent. However, that relationship was to end in tears.

While the Kent/Hamilton partnership began promisingly, it has been suggested that Kent interpreted Hamilton's attentive listening as a sign of agreement and was not pleased when he found out that this was not the case. Be that as it may, what is certain is that there was a falling-out and that, as a result, Fr. Hamilton actually ceased living with the community and spent most of his time with his family, coming to the College to work. Needless to say this arrangement caused eyebrows to be raised and questions to be asked. However, the pattern remained, albeit in an attenuated form, until he went to Cherryfield.

He said that his experience in the College of Industrial Relations enabled him to enter the world of the working class. He saw himself as having been working class, but becoming middle class by joining the Jesuits. Indeed, one occasionally got the impression that he believed that if he had not entered the Society he would have remained a simple country lad and avoided the stigma of being middle class. Of course, given his education and ability, he would have become middle class in any case. One can easily imagine him becoming a senior Civil Servant as so many able people of his background did. It was precisely by becoming a Jesuit that he was given a way back to the working class. That would not have happened had he become a senior Civil Servant or an academic. He tended to attribute to himself rather exceptional insight into workers' lives. In the interview in Interfuse he suggests that in the Province only Bill McKenna has his knowledge of their lives!

From the late 1950s he spent his summers in Germany studying Theology in which he was passionately interested and read voraciously. The Second Vatican Council gave his theological interest a great boost and it is said that at this time Bishop Corboy used him as a theological consultant. To the end he remained open and fresh in his theological thinking, always balanced in his judgement with a deep respect for the Church and its teachings.

He was an avid Gaelic enthusiast, having a love for the language, history and culture of the country. He always hoped that he would attract people to an appreciation of the 'hidden Ireland of the heart, culture, civilization and language that people knew nothing about for about 1,000 years'. In this, as in all other matters, he was convinced that one should work with persuasion and attraction, never polemically.

He was completely committed to the 32nd Congregation's teaching on Faith and Justice and, as a Consultor, used his influence to advance that teaching. At a Province assembly some 10 years ago, he gave a review of the previous 30 years in the Province. It was remarkable in that he was totally positive; he did not seem to entertain a single doubt about decisions that had been taken. He either did not observe any negatives or chose to play them down in the light of what he believed to be the overwhelming benefits of the changes to the Society after the Council. Some were surprised that he did not address some of the misgivings.

He became a spiritual director of Jesuits and others who found his attentive listening, his ability to get people to see the good in themselves and his generous way of speaking enormously attractive. I am told that some have attributed the saving of their vocation to his guidance.

In April 2005 he was admitted to Cherryfield after a series of falls, and was not expected to recover, but did so sufficiently to resume his reading, receive his many visitors and walk with some assistance. However he was fragile and at times gave the impression that he was fading away. He deteriorated sharply on March 7h 2006 and died peacefully the next day.

◆ The Gonzaga Record 2006

Obituary

Tim Hamilton SJ

Fr Tim Hamilton was for many years an influential 'backroom' member of the Irish Jesuit Province and a prized Spiritual Director. He exercised his influence on Province policy as a Consultor and as a highly regarded advisor of Provincials. His influence was at its height at the time when the Province was grappling with the implementation of the Faith and Justice thrust of the Society. It was a thrust that had his wholehearted and steadfast allegiance. As a lecturer for over 30 years in the College of Industrial Relations, he was, despite his shyness and reserve, an effective teacher and a strong influence on his students. A quintessential scholar himself, he could communicate effectively with students of little educational background and develop in them an intellectual curiosity.

He was born in Leap, West Cork, on September 2nd 1916, the second of two sons. His mother was the daughter of a small farmer and his father, a fisherman, had been an Able Seaman in the British Navy, a fact not always alluded to in a family that became strongly nationalistic. He was educated on a scholarship in the Franciscan College, Rochestown, Cork, where he was an able and diligent student. Reading O'Rahilly's life of Fr Willie Doyle pointed him away from the Franciscans and towards the Jesuits. Was it Doyle's asceticism as a religious or his heroism as a Chaplain that appealed so strongly to him? We do not know. But join the Jesuits he did in September 1934. He left Cork and was not to spend much time there again, but as the saying goes, you can take a person out of Cork but you can not take Cork out of a person. He remained a Cork man all his life: to the day he died he retained his Cork accent - not without an effort, one suspects - identified with the county and exhibited the shrewdness that rightly or wrongly the rest of us attribute to Corkonians.

After the novitiate he studied Classics at UCD and did very well, as he did at Philosophy. Then he went to Belvedere where the simple country lad from West Cork had no difficulty in keeping the Dublin sophisticates under his thumb. He was an efficient, strict and somewhat distant teacher. He did his Theology at

Given his keen interest in Theology and his intellectual ability one would have expected him to have been a star there. In fact, due largely to indifferent health, he left Milltown without the Ad Grad and so was not considered for further studies in Theology. One suspects that the Province lost a first class Theologian. He was ordained at Milltown Park on July 28th 1948.

After tertianship he was sent as a 'founder member to Gonzaga College along with Frs Charles O'Conor, Bill White and John Murphy. It was often said that Gonzaga was founded on blood (The O'Conor Don), beauty (Murphy), brains (Hamilton) and ballast (White). Given Fr. White's contribution to Gonzaga, the description of him as mere ballast was very wide of the mark. So the young Fr. Hamilton spent the year teaching boys of Junior School age. Hardly, one would have thought, his natural métier. At the end of the year he moved to the Crescent where he taught Classics, Irish and Religion. One of his brightest pupils remembers him as a strict but kind teacher, methodical with a good feeling for the aver age pupil but not inspiring. After three years in Limerick he was back in Gonzaga for two more years as teacher and Minister; he carried out both tasks with his characteristic diligence. At this time Fr Eddie Kent was keen to get him for the staff of the then Catholic Workers College and, as a first step, suggested that he give some classes there while still teaching in Gonzaga. The Rector of Gonzaga strongly resisted the suggestion and it was not until he had left office as Rector that Fr. Hamilton moved to the Workers' College, to the delight of Fr Kent. Fr Hamilton said that his experience in the College of Industrial Relations enabled him to enter the world of the working class. He saw himself as having been working class, but having become middle class by joining the Jesuits. Indeed, one occasionally got the impression that he believed that if he had not entered the Society he would have remained a simple country lad and avoided the stigma of being middle class. Of course given his education and ability, he would have become middle class in any case. One can easily imagine him becoming a senior Civil Servant as so many able people of his background did. It was precisely by becoming a Jesuit that he was given a way back to the working class. That would not have happened had he become a senior Civil Servant or an academic. He tended to attribute to himself rather exceptional insight into workers' lives.

From the late 1950s he spent his summers in Germany studying Theology, in which he was passionately interested and read voraciously. The Second Vatican Council gave his theological interest a great boost and it is said that at this time Bishop Corboy SJ used him as a theological consultant. To the end, he remained open and fresh in his theological thinking, always balanced in his judgement with a deep respect for the Church and its teachings. 1. He was an avid Gaelic enthusiast, having a love for the language, history and culture of the country. He always hoped that he would attract people to an appreciation of the 'hidden Ireland of the heart, culture, civilization and language that people knew nothing about for about 1,000 years'. In this, as in all other matters, he was convinced that one should work with persuasion and attraction, never polemically.

He became a spiritual director of Jesuits and others who found his attentive listening, his ability to get people to see the good in themselves, and his generous way of speaking enormously attractive. I am told that some have attributed the saving of their vocation to his guidance.

In April 2005 he was admitted to Cherryfield after a series of falls and was not expected to recover, but did so sufficiently to resume his reading, receive his many visitors and walk with some assistance. However he was fragile and at times gave the impression that he was fading away. He deteriorated sharply on March 7th 2006 and died peacefully the next day.

Fr Noel Barber SJ

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: 23 March 1931, Clonaslee, County Laois
Raised: Loughloon and Drummindoo, Westport, County Mayo
Entered: 07 September 1959, St Mary’s, Emo, County Laois
Ordained: 31 July 1969, St Mary’s, Westport, Co Mayo
Final Vows: 11 June 1980, Gonzaga College SJ, Dublin
Died: 23 January 2023, Mayo University Hospital, Castlebar, County Mayo

Part of the St Francis Xavier, Gardiner Street Community at the time of death

FSS
Born : 23rd March 1931 Clonaslee, Co Laois
Raised : Loughloon and Drummindoo, Westport, Co Mayo
Early Education at Portumna NS, County Galway; Brackloon NS, Westport,County Mayo; CBS NS Westport, County Mayo; CBS Secondary School, Westport, County Mayo; Cadet School, Curragh, County Kildare; Commissioned officer in Defence Forces, 3rd Curragh Batallion
7th September 1959 Entered Society at St Mary’s, Emo, County Laois
8th September 1961 First Vows at St Mary’s, Emo, County Laois
1961-1962 Tullabeg - Studying Philosophy
1962-1965 Leuven, Belgium - Studying Philosophy at Heverlee
1964 Leuven, Belgium - Studying Social & Political Science at Katholieke Universiteit
1965-1966 Kent, OH, USA - Studying Sociology at Newman Centre, Kent State University
1966-1970 Milltown Park - Studying Theology; Lecturing in Sociology at Milltown Institute and CIR;
National Chaplain to Pax Christi
31st July 1969 Ordained at St Mary’s, Westport, Co Mayo
1970-1998 Sandford Lodge, CIR - Lecturing at UCD; Consult in Research & Development at CCI
1971 Lecturer in Sociology at St Patrick’s College (NUI), Maynooth; Visiting Lecturer at UCD, Milltown Park, & CIR
1974 Research Fellow Ford Foundation: University of Michigan and UCD
1978 Tertianship in Tullabeg
1979 Guardian Máméan Pilgrim Shrine; Secretary Inter County Railway Committee
11th June 1980 Final Vows at Gonzaga College SJ, Dublin
1988 Editing ‘Memoirs of Monsignor Horan (1911-1986) published in 1992
1992 Chair Pioneer Total Abstinence Association Board
1994 President of Aontas
1996 Pastoral Research in Archdiocese of Tuam (‘Quo Vadimus’ Report; Academic Associate NUI Maynooth
1998-2023 Gardiner St - Pastoral research Diocese of Meath (Report ‘Our Living Church’ 2005) – Residing partly at Loughloon, Westport, Co Mayo
2007 Director of National Survey of Intergroup Attitudes (NUI Maynooth)
2010 Research for Memoir “The Ongoing Project”
2012 Survey of Attitudes and Practices in relation to Tourism in Westport
2014 Guardian of Máméan Pilgrimage Shrine; Survey Research Director NUI Maynooth College; Pastoral Supply work
2015 Research for PTAA Book “Abstaining for Love”
2016 Researching own publications and sermons
2017 Guardian Máméan Pilgrim Shrine; Survey Research NUI; Pastoral Supply Work
2018 + Séiplínach do Ghaelscoil, Cill Dara
2021 + Pastoral Assistant in Aughagower & Cushlough Parish, Tuam Diocese

Jesuit whose influential research spanned decades of social change
“There is only one race, the human race” was one of the many memorable apho- risms of Micheál Mac Gréil: Jesuit priest, long time lecturer in sociology at NUI Maynooth (now Maynooth University), pacifist, defender of prisoners’ rights, friend of Irish Travellers and promoter of the Irish language.

Born in Co Laois but reared in Co Mayo, Mac Gréil – who has died at the age of 91 – is best known for his ground-breaking sociological research, which led to three books – Prejudice and Tolerance in Ireland (1977), Prejudice in Ireland Revisited (1996) and Pluralism and Diversity in Ireland (2011).
His research, based on interviews spanning four decades, recorded the transforma- tion of Ireland from a deeply religious socially conservative community-focused society to a more inclusive yet more individualistic and materialistic country.

In his memoir and social critique of Irish and world affairs, The Ongoing Present (2014), Mac Gréil commented on the impact of his early research. “It made Irish people aware of their prejudices and encouraged them to be more tolerant. This self-awareness would, I believed, do much to undermine some of our more destruc- tive prejudices and result in a better life for our minorities.” But, he added, “we should not be under any illusion with regard to the persistence of racism, sexism, homophobia, ethnocentrism, anti-Semitism, class or religious prejudice.”

Mac Gréil was involved in many causes throughout his long life. He was a member and national chaplain for Pax Christi Ireland – the Irish branch of the international Catholic peace movement. He was chairman of the Pioneer Total Abstinence Asso- ciation, whose members abstain from drinking alcohol. He was also a long time campaigner for the reinstatement of the Western Rail Corridor from Limerick to Sli- go and a passionate advocate for the restoration of the Mám Éan (Maumeen) shrine in the Maamturk mountains in Co Galway.

Award
Following the publication of his first book in 1977, Mac Gréil was invited to the British-Irish conference at the University of Oxford. Later that year, he was the joint awardee of the first Christopher Ewart-Biggs Memorial Peace Prize (British ambassador Ewart-Biggs had been assassinated on his way to work at the embassy in Dublin on July 6th, 1976). In his memoir, he writes about how following that award, he was asked to give up his membership of the Irish language and culture organisation Conradh na Gaeilge. And while this request was later rescinded, Mac Gréil bemoaned the extreme politicisation of that organisation following the out- break of violence in Northern Ireland.

Micheál, born in a log cabin in a forest in Clonaslee, Co Laois, was second of six children of Austin McGreal from Loughloon, Co Mayo, and Máire Ní Chadhain from An Cabhar, An Mám, Co Galway. His father was a forester working for a Scottish timber company and his mother was a nurse who had worked in St Ultan’s Children’s Hospital in Dublin before marriage. Although brought up in a republican household, he later said that his family was never strongly anti-British nor anti- Protestant.

When his father was given responsibility to manage woods throughout Munster, parts of Leinster and Connacht, the family moved first to Portumna, Co Galway for four years and then to his father’s family home in Loughloon, Westport, Co Mayo.

Following his secondary school education with the Christian Brothers in Westport, Micheál trained as a shop manager in Dublin and returned to work in Hastings Garage in Westport. In 1950 he joined his older brother Sean as a cadet in the De- fence Forces. He served as an officer in the Third Battalion at the Curragh Camp from 1952-1959, after which he resigned to become a priest.

Mac Gréil joined the Jesuit Noviceship in Emo Park, Co Laois, and was sent to Tul- labeg (Rahen) outside Tullamore, Co Offaly, to study philosophy. In 1962 he was sent to the Jesuit Philosophate at Heverlee, Leuven, in Belgium to continue his studies (through Flemish) to licentiate level.

He went on to study social and political science at the Catholic University of Leuven, where he met Prof Larry Kaplan, professor of American political history at Kent State University in Ohio. Prof Kaplan invited him to that university, where he completed his master’s in sociology and began his study of intergroup relations (that is, social prejudice and tolerance).
Back in Dublin, he completed a four-year course in theology at Milltown Park, during which time he lectured at the Jesuit-run College of Industrial Relations (CIR, later the National College of Ireland) and at the Holy Ghost Fathers missionary college in Kimmage Manor. He was ordained a priest in St Mary’s Church, Westport, in 1969. The following year he started his PhD in sociology at University College Dublin, the thesis for which would later be published as his first book, Prejudice and Tolerance in Ireland.

In 1971, Mac Gréil began working as a junior lecturer in sociology at St Patrick’s College, Maynooth, while continuing to lecture part time at UCD, the Milltown In- stitute and the CIR for the next 10 years. In his memoir, The Ongoing Present, he writes at length about the academic struggles within NUI Maynooth and his own personal tussles with authority during his 25-year career up to his retirement as a senior lecturer there in 1996. A strong advocate of workers’ rights, he was shop steward for the University Teachers Union for nine years during that time.

Mac Gréil’s lifelong dedication to social justice brought him into some ex- traordinary situations. For two consecutive Septembers in 1968 and 1969, he lived on the roadside as a Traveller in disguise to learn about the social, personal and cultural mores of Irish Travellers.

March
Following the Bloody Sunday shooting and killing of civil rights marchers in Derry in January 1972, Mac Gréil joined the Dublin march organised by Irish trade unions that ended up in the burning of the British embassy on Merrion Square, Dublin. In his memoir, he recalls saying, “we came to protest but not to burn”.

As a member of the prisoner’s group in Pax Cristi, he was invited to visit the notori- ous republican prisoner Dominic McGlinchy in Long Kesh prison. He later worked with the Prisoners’ Rights Organisation alongside academics, politicians and barris- ters including Mary McAleese, Michael D Higgins, Gemma Hussey, Una Higgins- O’Malley and Paddy McEntee.
In 1983, Mac Gréil was called as a witness in Senator David Norris’s constitutional case against the criminalisation of homosexuality, given that his research in 1972- 1973 had found that 45 per cent of people in Dublin would favour decriminalisa- tion. He denounced homophobia as one of the most invidious prejudices and be- lieved the Catholic Church should review its pastoral relationship with gay people.

From 1970 to 1998, Mac Gréil lived in the CIR residence in Ranelagh and then moved to the Jesuit community on Upper Gardiner Street, Dublin 1. After his retire- ment he divided his time between academic research in Dublin and pastoral work in Westport.

In his latter years, he spent more time in Mayo, serving as a priest in the Aughagower and Cush Lough parishes in Westport and bringing pilgrims to his beloved Maumeen shrine in north Connemara. In 2021 he published a book, Westport: When Visitors Feel at Home, based on the views of visitors to the town.

At the launch of that book, he called for the democratisation of tourism and the right to annual leave for all, including the unemployed, the poorly paid, people with a disability and those under the poverty line. “In a truly democratic society,” he said, “social tourism, funded by the state primarily, should be the norm.”

Micheál Mac Gréil is survived by his brother Austin, (Fr) Owen and Padraig and members of the Jesuit Community. He was predeceased by his brother Sean and his sister Mary.

Activist was ‘colossus in mind, body and spirit’

Tom Shiel

Well-known Jesuit, sociologist, and social justice activist Micheál Mac Gréil, who died on Saturday at Mayo University Hospital aged 92, was laid to rest yesterday at Aughavale Cemetery in Co Mayo.

Large crowds attended the earlier Requiem Mass in St Mary’s Church, Westport. One of Fr Mac Gréil’s brothers, Fr Owen Mac Gréil was the main celebrant.
Dr Michael Neary, former Archbishop of Tuam, a colleague of Fr Mac Gréil at Maynooth College, delivered the sermon. Journalist and publisher Liamy McNally gave a eulogy.
In his sermon, Dr Neary recalled Fr Mac Gréil’s life as a university lecturer, trade unionist, campaigner for various causes including the revival of the Irish language, the rights of minorities, promotion of the Irish language and the reopening of closed railway lines.

“But he was always primarily a priest,” Dr Neary noted.

Dr Neary went on to describe his late friend’s life as “radical yet profoundly traditional”.

It was radical, he maintained, in the true sense of the word, a life of forging back to the roots of where we came from, back to St Ignatius Loyola, St Patrick and Jesus Christ.
Delivering the funeral eulogy, Liamy McNally described his late friend as “a colos- sus in mind, body and spirit”.

Mission of justice
He continued: “Regardless of opposition, church or State, justice was his mission. He was central to the legal case seeking the decriminalisation of homosexuality.”
“Fr Micheál was ahead of his time”, he remarked.

Mr McNally went on to describe his late friend as a great ecumenist and supporter of women in the church, always wanting women to have more responsibility rather than “little jobeens”.
Éamon Ó Cuív TD delivered the first reading while the second reading was given by Geraldine Delaney, a former student at Maynooth College.

The final prayers were recited by the present Archbishop of Tuam, Dr Francis Duffy.

President Michael D Higgins was represented at the funeral by aide de camp Col Stephen Howard.

https://jesuit.ie/blog/guest-blogger/my-year-with-micheal-mac-greil-sj/

My year with Micheál Mac Gréil SJ

Eoin Garrett

I first met Micheál Mac Gréil SJ (1931-2023) when I was a pupil at Gonzaga College and he was a student of theology in neighbouring Milltown Park. An early sign of his energy and capacity for organizing major projects was evident when he was asked to assist Fr Michael Hurley in promoting Milltown Park’s series of weekly public lectures. The outcome was an overflow of attendances every week! I attended Mícheál’s ordination in Westport in 1969 (by which time I was a Jesuit novice) – “a most memorable event” to quote his own description in his memoir The Ongoing Present (2014).

The main focus of this brief essay, however, is the year I spent working full-time as Micheál’s assistant (1972/73). How this came about need not detain us here. Suffice to say that the year was a more valuable education than the studies I was mismanaging both before and after it. In that year, Micheál was doing the work of several people. He remarks in his memoir that around this time a friend “detected the makings of a ‘workaholic’ in me. So be it. It did not worry me … I used to work night and day with great satisfaction”.

That academic year, he was acting head of the Department of Social Studies in St Patrick’s College, Maynooth (having joined the Department just a year previously). He was also directing research for the Survey of Intergroup Attitudes, the results of which would be the material for his Ph.D. thesis, and would eventually be published as Prejudice and Tolerance in Ireland in 1977.

My role in this was to be an “administrative assistant”, a suitably vague title, which involved among other tasks, driving some of the fourteen interviewers to their interviewees in outlying areas (e.g., Tallaght, where the first new residents had recently arrived), helping to code the information from completed questionnaires, and eventually proof-reading the thesis and the book (I was also to proof-read the follow-up publication, Prejudice in Ireland Revisited, 1996). Micheál was also acting as editor of the Social Studies journal that year, several issues of which I also proof-read.

Some years later, after I left the Jesuits, I was being interviewed for a position in a national institution. A member of the interview board spotted Micheál’s name on my CV and asked what had struck me most about his research findings. I said something about the clear signs of latent racial prejudice, at which another member of the board angrily denied there was any such prejudice in Ireland. The question had little relevance to the job I was seeking. My interview was unsuccessful!

My close contact with Micheál and with his research broadened my mind considerably. His sharp observations in our many conversations, and his clear exposition in his writings of the nature of prejudice have, I hope, helped me to be tolerant of difference and open to listen to opinions I disagree with without dismissing those who hold such opinions.

Once he asked me why my parents had sent me to Gonzaga College. This was a loaded question, as I well knew his views on Jesuits running private fee-paying schools. Fortunately my answer was the only one he could not object to: “it was the local school”!

An unintended consequence of the amount of proof-reading I did that year and subsequently is that I cannot read anything since then without seeing misspellings and typos!

Micheál was National Chaplain of Pax Christi. 1972 was Ireland’s turn to host the annual Pax Christi International Route. This involved groups of young adults of many nationalities and their leaders walking from various starting points for a week and converging on Kilkenny. Each evening they would be hosted by families in the various towns and villages in which they stopped.

Micheál organized this hospitality with military thoroughness, as befitted his pre-Jesuit career as an army officer. We sent letters to each parish priest in the stopover places. Based in the Capuchin Friary in Kilkenny, I then followed up, visiting the parish priests, travelling by-roads within a hundred-mile radius of Kilkenny on my motor-bike. I got to see many parts of the country for the first time, and to meet some great characters among the clergy. The whole operation was, of course, a great success.

These were the main activities I was involved with that year. Micheál himself had countless other commitments, lecturing in UCD and the College of Industrial Relations as well as in Maynooth, involvement in various civic campaigns, and fulfilling frequent speaking engagements. He showed great trust in me to do whatever he asked, mostly without supervision. He was an inspiration to work with and any person who reads his memoir, The Ongoing Present, can only be similarly inspired.

Born: 12 August 1921, Ballybunion, County Kerry
Entered: 07 November 1939, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1953, Milltown Park, Dublin
Final Vows: 02 February 1957, Catholic Workers College, Dublin
Died: 02 March 2013, Cherryfield Lodge, Dublin

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

Early education at Clongowes Wood College SJ

by 1970 at Southwell House, London (ANG) studying and the London School of Economics

◆ Jesuits in Ireland : https://www.jesuit.ie/news/fr-liam-mckenna-dies-at-91/

Fr Liam McKenna dies at 91
Fr Liam McKenna died on 2 March in Cherryfield, having moved there from his community in Gardiner Street five days earlier. He was 91, but was alert and engaged to the very end of a full and fruitful life. Liam (as he was known in his family – Jesuits tended to call him Bill, with which he was happy) was born in Ballybunion and grew up in Listowel, though with long periods away from home as a boarder first in Kilashee, then in Clongowes, where in his last year he was captain of the school.
He had an early interest in economics, but was put on for a classics degree in UCD. It was only after several false starts that he was launched into the work which was to occupy most of his life, as a mentor of trade unionists in public speaking and in negotiation – but a mentor who was himself learning every step of the way. In a rambunctious partnership with Fr Eddy Kent he helped to found and develop the Catholic Workers College. It was not an academic setting, though the team (McKenna, Kent, Hamilton, Kearns, Des Reid, Michael Moloney) included some of the brightest in the Province, who would spend their summers upgrading their expertise in European countries.
Back in Sandford Lodge, where money was scarce, they would spend their afternoons putting out the chairs and preparing the classrooms and canteen for the evening sessions. They gradually built up a trusting relationship with the unions, and a clientele of up to 2000 adult students. Bill spent 35 years training shop stewards and foremen in the sort of speaking and listening skills that would empower them for their work in the unions, shaping their own destiny.
In the mid-1970s Bill moved to work for the Province, then for the Centre of Concern, the conference of Religious, and the Jesuit Centre for Faith and Justice. He paid the penalty for heavy smoking in a serious heart attack, but lived life to the full, aware that he could drop dead at any moment. In Gardiner Street he would join in concelebrated Masses twice a day. On 24 February he acknowledged his need for full-time care, and moved to Cherryfield, after arranging daily delivery of the Financial Times.
He was alert until shortly before his peaceful death, as his curious, questing mind moved to explore the ultimate mystery of God.

◆ Interfuse

Interfuse No 152 : Summer 2013

Obituary

Fr Bill (Liam) McKenna (1921-2013)

12 August 1921: Born in Ballybunion, Co. Kerry:
Early education in Kilashee Prep, and Clongowes Wood College
7 September 1939: Entered Society at Emo
8 September 1941: First Vows
1941 - 1944: Rathfarnham - Studied Arts at UCD
1944 - 1947: Tullabeg - Studied Philosophy
1947 - 1950: Mungret College - Teacher
1950 - 1954: Milltown Park - Studied Theology
31 July 1953: Ordained at Milltown Park, Dublin
1954 - 1955: Rathfarnham: Tertianship
1955 - 1969: College of Industrial Relations - Studied Economics / Sociology at UCD; Lectured in Sociology, Economics and Industrial Relations at CIR
2 February 1957: Final Vows
1969 - 1970: Tavistock Institute, London - Research
1970 - 1976: CIR – Lectured in Sociology, Economics and Industrial Relations
1976 - 1979: Loyola - Member of Special Secretariat
1979 - 1980: Milltown Park – “Centre of Concern' Office”, University Hall & Heythrop
1980 - 1982: Director “Centre of Concern” Office (moved to Liverpool Jan 1982)
1982 - 1984: Espinal - Secretary to Commission for Justice CMRS (Justice Desk)
1984 - 1989: Campion House - Secretary to Commission for Justice CMRS
1989 - 2005: Belvedere College
1989 - 2002: Assisting in Jesuit Centre for Faith and Justice
2002 - 2003: Assistant Guestmaster
2003 - 2005: Assisted in SFX Church, Guestmaster
2005 - 2013: Gardiner Street: Assisted in SFX Church, Assistant Librarian (since 2011)

By mid-February, Bill was becoming weaker and eating very little. He was still concelebrating Mass twice daily in the church and in the house chapel. On Sunday 24" February, he agreed that he needed full time care, so he moved to Cherryfield Lodge the following day. Bill appreciated the care and was alert until very shortly before his peaceful death at 7.35pm on Saturday 2nd March.

Liam McKenna died only eleven days before the election of Pope Francis, having taken a great interest in the resignation of Pope Benedict. A Jesuit Pope would have provoked many a question from Liam and many a conversation. His mind remained lively until the very end of his long life, so his deep love of the Church and his commitment to prayer and to the Eucharist would have informed anything he might have said about having a Pope from his own Order. His breviary and missal were well used, and he had spare copies of each.

There is a photograph, taken in the mid-1920s, of Liam, as a very small boy, with his mother and his elder brother: Mrs McKenna is a slim, elegant and very well-dressed woman; Liam and Jack wear expensive clothes. The image is one of comfort and security, as might be expected from a very successful merchant family in a Kerry town, but Jack's health was so precarious that his mother sent him to Switzerland for a year; he is still in good health at 95. Liam became a Jesuit and his two sisters (who predeceased him) became Ursulines, so Jack was the only one of the four siblings to marry.

Listowel was not a town where Catholics were universally welcomed: one of Liam's sisters wanted to join the local tennis club, which was reserved for Protestants, so Mr McKenna was forced to enlist the unwilling help of the bank manager by the simple threat to move his account elsewhere. Liam's attitude to everything was influenced, and positively so, by being a younger brother all his life.
Liam (as he was known in his family - Jesuits tended to call him “Bill”, with which he was happy) was born in Ballybunion and grew up in Listowel; his Kerry roots remained very important throughout his life, despite long periods away from home as a boarder in County Kildare, first at Kilashee, and then at Clongowes, where he was captain of the school. Bill went to the noviceship at Emo just a few months after leaving school.

He had an early interest in economics, but was told that the topic was “of no use”, so he was sent for a classics degree in UCD. Bill followed the normal Jesuit formation of the period and, in a time of European war, it had to be entirely in Ireland, up to his completion of Tertianship at Rathfarnham in 1955. His formidable brain helped him to see that many aspects of Jesuit formation were outmoded, and over stylised. Bill emerged from Tertianship with a great love of the Society, a deep commitment to his priesthood and a great ability to recognise nonsense when he saw it.

Until that point, Bill's Jesuit career had been like many of his Jesuit contemporaries, until he was assigned to the Catholic Workers College in 1955. He was based there for twenty-one years. Bill had finally managed to study economics and sociology at UCD, so he lectured in sociology, economics and industrial relations. Significantly, Bill was launched into the work which was to occupy most of his life, as a mentor of trade unionists in public speaking and in negotiation - but a mentor who was interested in everything and who himself was learning every step of the way. In a rumbustious partnership with Fr Eddy Kent, he helped to found and develop the College. It was not an academic setting, though the team (Kent, Tim Hamilton, Lol Kearns, Des Reid and Michael Moloney) included some of the brightest in the Province, who would spend their summers upgrading their expertise in European countries. Back in Sandford Lodge, where money was scarce, they would spend their afternoons putting out the chairs and preparing the classrooms and canteen for the evening sessions.

They gradually built up a trusting relationship with the unions, and a clientele of up to 2000 adult students. Bill spent 35 years training shop stewards and foremen in the sort of speaking and listening skills that would empower them for their work in the unions, shaping their own destiny. The Catholic Workers College evolved into the National College of Industrial Relations and now, on a different site) is the National College of Ireland.

The three-man Special Secretariat was set up in 1972 following the McCarthy Report on Province Ministries. Liam joined it in 1976, when it was no longer quite so centered on Jesuit Province administration, leaving its members free to work elsewhere. Liam gave great help to the Holy Faith Sisters as they produced new Constitutions.

Liam's passion for social justice was based on calm analysis and passionate commitment. It was the focus of his work from 1979 until 2002, no matter where he was living, be that London, Liverpool, Gardiner Place, Hatch Street, Belvedere College or Gardiner Street. He helped set up, with Ray Helmick (New England) and Brian McClorry (Prov. Brit.), the Centre for Faith and Justice at Heythrop, then in Cavendish Square in London. The 1970s and early 1980s could fairly be described as 'strike-ridden'; in or about 1982, Liam and Dennis Chiles, Principal of Plater College, Oxford, were joint authors of a 91-page pamphlet Strikes and Social Justice: a Christian Perspective, but it may have been for private circulation.

In all those years of activity, Liam made many friends. He was especially kind to anybody who was ill, but very impatient if he detected excessive “self-absorption”. Liam's style of talk was unique, with every word well enunciated and with a regular, almost rhetorical, pause as he gathered himself to declare a supplementary opinion. Was he disappointed at never becoming superior of a Jesuit community? Being highly intelligent, he may have realised that his gifts would be wasted in such a role. Liam always admired those who did any job well; he was very proud of his niece who became a forensic scientist.

Liam gave the impression of being very serious, and he did some very serious reading, but there was a lighter side. He kept all the novels of Dick Francis; he had boxed DVD sets of every television series that starred John Thaw. Videos, DVDs and his own television entertained him when it was no longer easy for him to leave the house. Liam was the only member of the Gardiner Street community to have a small coffee bar in his room. He became a familiar figure on Dorset Street, as he walked briskly along, pushing his walking frame.

Liam paid the penalty for heavy smoking in a serious heart attack, but lived life to the full, aware that he could drop dead at any moment. In Gardiner Street be would join in concelebrated Masses twice a day (one in the church and the other in the house chapel). On 24 February 2012 he acknowledged his need for full-time care, and moved to Cherryfield Lodge, not permanently, after arranging daily delivery of the Financial Times. He was alert until shortly before his peaceful death five days later, as his curious, questing mind moved to explore the ultimate mystery of God.

Born: 15 May 1944, Dublin City, County Dublin
Entered: 07 September 1962, St Mary's, Emo, County Laois
Ordained: 21 June 1974, Gonzaga College SJ, Dublin
Final Vows 29 December 1980, Tabor House, Milltown Park, Dublin
Died: 21 May 1982, St Luke's Hospital, Dublin

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

by 1968 at Chantilly France (GAL S) studying
by 1975 at Grenelle Paris (GAL) teaching
by 1979 at Copenhagen Denmark (GER S) working

◆ Companions in Mission 1880- Zambia-Malawi (ZAM) Obituaries :
‘A tall, determined young man’ is what first comes to mind when David's name is mentioned. He was born in Dublin on 15 May 1944 and attended Gonzaga College for his secondary schooling. He was one of the school's first vocations and entered the Society at Emo in 1962. At the University he took English and French for his degree and French culture had a special appeal for him, so he went to Chantilly, France, for his philosophy in 1967. For regency he came to Zambia in August 1969 and after six months working at the ciTonga language, he moved into Canisius Secondary School as a teacher. ‘A certain intolerance for what he saw as the merely conventional began to emerge. There was something a little wooden and naive in his own attitude but his indignation at another man's apparent failure in charity or common sense for the sake of conventional propriety never led to a lessening regard for those he disagreed with’. He took on a number of 'causes': prisoners' rights (Dublin, Copenhagen, Northern Ireland), opposition to apartheid in South Africa, Third World problems (which increased that intolerance), and a distaste for injustice of any kind.

He was ordained in Milltown Park on 21st June 1974 and went to America for a few months. It was while there that the brain tumour which finally killed him came to light. That settled the question of whether he should return to Zambia where he had so enjoyed teaching. Still, though slowed down by his illness and treatment, he went to Paris for two years to study pastoral theology. After a year in Gardiner Street parish, he returned to Paris for another year 1977.

In 1978 he undertook what was perhaps the most amazing adventure of all, he became prison chaplain in Copenhagen (Denmark) to those non-Danish prisoners who neither spoke nor understood either English or French. His sense of outrage at what he saw as the callous mistreatment of a fairly wretched group by a reputedly sophisticated society was quick to surface and he did not hesitate to communicate it to others’. The last two years of his life he spent in Dublin receiving treatment for his tumour. He did a little parish work and prison visiting at Mountjoy prison.

His final illness as he moved in and out of comas and became increasingly paralysed and humiliatingly dependent was a deeply harrowing time, above all for David himself but also for his community and brave family. He died on 21 May 1982 in his 38th year of life.

People who knew David found him to be gentle, humorous, kindly, while at the same time determined and single minded. He was angered by humbug and pretence. On these occasions he could be rigidly uncompromising. His strong character showed a deep personal honesty and integrity. To the end, he was very appreciative of the dedicated help he received from those who were looking after him, both at St Luke's Cancer hospital and from his own religious community.

◆ Irish Province News
Irish Province News 57th Year No 3 1982
Obituary
Fr David Murphy (1944-1962-1982)

David Murphy came to the Society in the middle of the brief boom at the start of the sixties. Son of Michael, an active and well-loved Old Clongownian and related, through his mother, to Fr Paddy O’Kelly, he had spent his schooldays in Gonzaga and was one of the school's first vocations. We were 24 in the class of ‘62, reduced to 15 by vow-day two years later and now, with David’s course already completed, numbering just eight. But in those days the cameratas bulged on the seams, we had enough to play two soccer matches on a Sunday afternoon and Fr Socius Timoney’s eyes gleamed at the prospect of a huge workforce to be unleashed on the unsuspecting “clochar”, come the Long Retreat.
From the beginning David stood out. He was a big man, both in body and spirit. The monastic style of Emo in those preconciliar days required just the qualities of generosity and inwardness which David abundantly possessed. He was a very diligent, reliable novice but never lacking in a sense of humour to keep things in proportion. He was a good athlete - who can forget him, then and later, putting in those disconcertingly long-legged tackles at centre-half and rising above everybody to head clear? On the tennis-court, where a novice's spirit of charity could be tested, David was a tough but always impeccably courteous opponent.
He was in Rathfarnham from 1964-67 and enjoyed the university years. He was a solid student and got a solid degree in English and French. But for David there was much more to life in UCD than study or the narrow constraints of the set curriculum. It was from him that we all first heard of Merleau-Ponty and we used to be aghast at his facility for persuading the likes of Monsieur Cognon and Dr Denis Donoghue to take him down to the Shelbourne between lectures for coffee and earnest discussion. These encounters were neither engineered to curry favour with his teachers nor narrated afterwards to impress his companions in the Juniorate. I have rarely known anyone so free of human respect or fear of what others might think.
French culture had a special appeal for David - he was to spend five of his 20 years as a Jesuit in France - and in 1967 he went to Chantilly for philosophy. He became interested in Freud, an interest he never lost, and was reputed to have managed an interview with the reclusive Samuel Beckett by the simplest of stratagems - going along and knocking on the great man's door.
He volunteered for the missions after philosophy and went to Zambia with Colm Brophy in 1969. That David should have wanted to be a missionary was wholly in character and exemplified his courage, generosity, independence and spirit of adventure. It was in France and in Zambia, I think, that something else began to emerge - a certain intolerance of what he saw as the merely conventional. There was possibly something a little wooden and naïve in his own attitude but his indignation at another man's apparent failure in charity or commonsense for the sake of conventional propriety never led to a lessening of respect for those he disagreed with. He was not inclined to judge motives; he simply could not understand their behaviour. In later years, when he was ill and when his causes had become prisoners' rights (whether in Dublin, in Northern Ireland, or in Denmark) and opposition to apartheid, the intolerance increased and the interpretation of some situations could seem a little lopsided. But behind it was always David's own utter decency and his extreme distaste for injustice of any kind.
After three years in Milltown Park at theology, he was ordained by Archbishop Ryan on 21st June, 1974 and, that summer, while he was in America, the brain tumour which finally killed him first came to light. After that there could be no question of returning to Zambia. But, although slowed down by his illness and the treatment, David was not prepared to make major concessions to it or to opt for the life of an invalid. He went to Paris for two years and did his best to study pastoral theology. After that there was a year in Gardiner street, where he did some work in the parish and even began to teach himself Spanish. Typically, he visited the headquarters of Sinn Féin in Gardiner Place (now the Workers' Party) and, despite their known Marxist leanings and presumed hostility to the Church, coolly informed them that they were in his area and that he was available, should they require him in his capacity as a priest. History does not record what they said; they were probably too surprised to say anything.
In 1977 he went back to Paris for another year and then, in 1978, undertook what was perhaps the most amazing adventure of all, becoming prison chaplain in Copenhagen to those non-Danish prisoners who spoke or could understand either English or French. Without Danish or German (the native language of most of the Jesuits in Scandinavia) and not well enough to try to learn either, most others would have been daunted by such an assignment. But not David. His sense of outrage at what hę saw as the callous mistreatment of a fairly wretched group by a reputedly sophisticated society was quick to surface and he did not hesitate to communicate it to others. At that time he was full of hopeful and touchingly zealous schemes for other Jesuits to come from Ireland and join him. But of his own ministry he told us little or nothing. It appears that he and his Mexican colleague were awarded a substantial humanitarian prize in Denmark for a report they drew up on the sufferings of prisoners in solitary confinement. How typical of David that we should learn of this only now, after his death.
The last two years of his life were spent between Tabor, Milltown Park, Sherrard street and St Luke's, under the darkening cloud of his illness. He did not cease to work for as long as he could, among other things involving himself in prison visitation at Mountjoy. Although formally assigned to tertianship in the autumn of 1980, he never went. Instead, he made his solemn profession, in the presence of his family, his Jesuit friends and a few others, in Milltown on 29th December. It was not a sombre or despairing ceremony but serious, courageous, trusting. The readings were David's own choice, beginning with the vocation of Abraham narrated in the Book of Genesis: “Leave your country, your family and your father's house, for the land I will show you ....” It seemed to express not only his history as a missionary but also a constant quality of detachment in his own life and his mysterious and painful destiny to leave all things in death a few days after his 38th birthday.
After that the visits to St Luke’s became more frequent and more prolonged. His final illness, as he moved in and out of comas and became increasingly paralysed and humiliatingly dependent, was a deeply harrowing time, above all for David himself but also for his community and his brave family. He (and they) bore it with courage and with a dignity that was always distinctive of him, a sense of inwardness and understatement noticeable in him from the beginning. He died early in the morning of 21st May and was buried the next day, after a moving funeral Mass in Gardiner street.

Many of us who knew David found him to be gentle, humorous, kindly: while at the same time, determined and single- minded. In his last years of failing health these qualities were very much to the fore. Determination and single-minded ness marked his struggle to cope with his illness. Not a moment was wasted. He was constantly planning, even against the odds, for future work and leisure. He vibrated enthusiasm in his own unique way, living a very full and varied life, never giving in to the pressures and limitations of deteriorating health.
One of the most remarkable features of the past seven years of David's life has been that they were years of solid achievement despite the burden of ill-health.
As a prison chaplain he was outstanding. His strong character was shown at its best in recent years in the lively and sincere concern he shared with those who were suffering or oppressed. Only those who were closest to him know of the active and priestly work which consumed so much of his little energy. Typical of such activity was his work in the prisons at Copenhagen and Mountjoy. One of his fellow-chaplains remarked recently that what impressed the prisoners deeply was 'the driving interest David had in their welfare - when it was perfectly obvious to even the most casual observer, that he was gravely ill. Yet his major concern seemed to be with their problems rather than his own. Here, as in everything else, he gave himself unstintingly to the needs of others.
His influence was pervasive. He made many friends in widely differing walks of life and, as always, once he made friends they became friends for life. He had the respect and affection of those who were close to him. Not surprisingly, he is sorely missed.
David was at his best when faced with challenge. When the serious nature of his illness first became apparent the immediate future looked extremely gloomy. It seemed evident at the time that David's highly active life was going to be greatly restricted. Yet, after initial hospital treatment, he was off on his travels once again - this time back to Paris where he continued to take his English classes at Franklin. His dogged determination to live as normal a life for as long as possible was remarkably obvious. He had great difficulty at this time in adapting to the fact that his resources of energy were much diminished. He tried so very hard to continue as before but it was clear that changes would have to be made.
When David returned from France many of us expected him to slow down the pace – at least a little! But he had hardly settled back before he was off again: this time to Copenhagen as prison chaplain to the English-speaking prisoners. He spent two years in Denmark. While he found his work very satisfying and invigorating he found certain aspects of community life very difficult.
His qualities of gentleness and concern for those who were oppressed were predominant at this time. He was particularly prominent in speaking out on behalf of those whom he considered were being treated unfairly or unjustly. His major concern was for the dignity of the individual which he considered to be sacred. He was angered by humbug or pretence. On these occasions he could be rigidly uncompromising. There are many stories and anecdotes he used recount of his experiences in Copenhagen. But even when he spoke of the setbacks they were usually related with a touch of humour And yet he was very appreciative of rather than bitterness.
So many of these experiences reveal his questioning mind which refused to be browbeaten. His strong character showed a deep degree of personal honesty and integrity.
David felt very strongly on certain matters. His stand on such issues as anti-apartheid, prisoners' rights, Northern Ireland, the Third World etc. left no room for ambiguity. While many in the Province may not always have synchronised with his views there was never any doubting his personal integrity and dedication. David advocated his cause fearlessly and enthusiastically, always seeking to implement his vision. Even when time for active involvement was obviously getting shorter, his lively spirit did not diminish. To the end he was alert to the issues which gave him so much of his inner fire.
He was gifted with an active and enquiring mind. The adventure and mystery of life provided him with a never-ending search into the deeper questions of the world which surrounds us. This search, for him, could never be satisfied by dallying on the surface. Before his illness, David had a deep-rooted fascination with the power of the written word as an instrument for research and as a means of expression. One of his greatest frustrations in recent years was the incapacity to express himself clearly in writing. And yet his enquiring mind remained unbowed: always the active lively interest in so of his causes célèbres'. In the closing weeks of his life he was gathering his thoughts on the dignity that is due to the 'incurable patient in hospital. He was adamant that patients in hospital should never be made feel that they are in danger of being reduced to the category of prisoner' with no control over the ordinary decisions that affect their lives. His own reaction to hospitalisation was a clear indication of his feelings on this matter.
And yet he was very appreciative of the dedicated help he received from those who were looking after him. He had respect and admiration for the staff of St Luke's whom he considered to be “good listeners and who did not make you feel that there were two types of person, the sick and the non-sick”. He was also very much aware of the fact that without the devotion and selfless generosity of Br Joe Cleary he could never have managed to have the degree of independence that marked his time at Milltown.
To say that David had a zest for living would surely be a gross understatement!, He had an insatiable appetite for travel and new discovery. It was reflected in his great enthusiasm for life. He loved people and he loved living. Despite the difficulties with which he struggled during the past seven years the bedrock of his enthusiasm remained undimmed.
So many of his friends remember, maybe even with a touch of humour, how the suggestion of foreign travel could revive David's spirits in recent times. Shortly before his death he was already preparing for the possibility of another trip to the Holy Land. It was fitting. Many of those who knew him intimately will remember him as a citizen of the world', always preparing for new Voyages of discovery and . meeting new people.
He went to God on the day following: the Ascension. We can only imagine how enthusiastically he is revelling in this new! to the world of discovery. It is difficult to visualise David resting in peace with many such a brave new world to be explored!
It is only the annals of eternity that will reveal to the full the outstanding and selfless dedication of this remarkable priest. His deep faith and trust in God was an inspiration. It was typical of the man that self-pity and self-concern were never his major preoccupations. The heavy burden of ill-health he accepted as part of the mysterious plan of redemption for a suffering world. His faith was solid and shown in his apostolic enthusiasm. He was constantly preoccupied in trying to bring the peace of God to those whop were suffering in any way. Much of this work is hidden in the God whom he served faithfully. he comforted many who wept the tears of life, and gave new hope and encouragement to those threatened by difficulty and despair.
He was truly what Ignatius would like us all to be: a man for others.
CH

◆ Interfuse

Interfuse No 66 : September 1991

JUNE 1991 - 1491 TO 1991

Jim O’Higgins

A memorial, sent to the host of the Province Day, by Jim O'Higgins, brother-in-law of the late David Murphy, S.J.

This is the best day of my life he said
Dougie in the dining hall
Where sacerdotal homburg hat had just been
recorded as a rarity
Yet welcomed by the sweaters and the jeans
All synthesising with the greys, the garbs
The collars of the brothers
Vested in the clothes
of ordinary people
As Inigo on the path to Monserrat

First Salmeron and Brouet from Romes perspective
Strove to understand the lapsing unbelief of chiefs
Of Northern Donegal
And the Celts invective almost quenched
Their spirit but for the epistle from
the Basque
Now from Northwest of Ireland the Companions
They have sent their own emissary
To Rome to reach to unbelievers with good news

This is 'effective effective as the infiltration
Of Peter Kenny and his confreres
To prepare a people for emancipation
Through Castle Browne and Galway

Urging and creating a new “energy”
And support for ancient classicists and young feminists

For Arrupe, Peter-Hans G.C. 32
For Kostka and Columbiere

In 1991 in June they gathered
A great day in my life said Dougie
        Quincentennial day for comrades
        For the men for others.

◆ The Gonzaga Record 1986

David Murphy SJ

David was born in 1944 in Dublin, and spent his school days at Gonzaga Col lege. On leaving school he entered the Jesuit novitiate in 1962. The monastic style of Emo Park in those days re quired just the qualities of generosity and inwardness which David abund antly possessed.

He was in Rathfarnham Castle from 1964 to 1967 and enjoyed his years at university. He took his degree in English and French. French culture had a special appeal for David, and he spent five of his twenty years as a Jesuit in France. He went to Chantilly for philosophy. He became interested in Freud, an interest he never lost, and was reputed to have managed an inter view with the reclusive Samuel Beckett by the simplest of stratagems – going along and knocking on the great man's door. After philosophy he did his regency in Zambia. He returned to Milltown Park for theology and was ordained by Archbishop Ryan on 21 June 1974.

While he was in America that sum mer the brain tumour which finally killed him first came to light. Typically, David was not prepared to make major concessions to it or opt for the life of an invalid.

In 1977 he went back for a third time to Paris for pastoral theology. In 1978 he undertook what was perhaps the most amazing adventure of all: he became prison chaplain in Copenhagen to those non-Danish prisoners who spoke or could understand either English or French. His sense of outrage at what he saw as the callous treatment of a fairly wretched group by a reputedly sophisticated society was quick to surface and he did not hesitate to communicate it to others. He and a Mexican colleague were awarded a substantial humanitarian prize in Denmark for a report they drew up on the sufferings of prisoners in solitary confinement. It was so like David that we learned of this only after his death.

The last two years of his life were spent between Tabor, Sherrard Street, and St Luke's Hospital. He was too weak to undertake the Tertianship. Instead, he made his solemn profes
sion in the presence of his family and some friends in Milltown Park, on 29 December. It was not a sombre cere mony, but serious, courageous, and trusting. The readings were David's own choice, beginning with the voc ation of Abraham: 'Leave your coun try, your family, and your father's house, for the land I will show you? It seemed to express not only his history as a missionary, but also a constant quality of detachment in his own life, and his mysterious and painful destiny to leave all things in death a few days after his thirty-eighth birthday.