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Born: 19 January 1842, County Wexford
Entered: 15 July 1878, Milltown Park, Dublin
Ordained: pre Entry
Final Vows: 15 August 1889, Australia
Died: 30 October 1904, St Ignatius College, Manresa, Norwood, Adelaide, Australia

Came to Australia with James O’Connor, Joseph Tuite and scholastic John O’Neill 1886

◆ HIB Menologies SJ :
His Nephew John Bradshaw died a Novice at Cork (Milltown) 15 December 1881

At the age of 15 he went to Propaganda College in Rome, graduating D Phil 1862, and D Theol 1866.
When he returned to Ireland he was appointed by Archbishop Cullen as Professor of Theology at Clonliffe. He spent eleven years there teaching Dogmatic and Moral Theology and also Canon Law. He was known for his piety and asceticism during these years. He had no interests in titles, and longed to be released from his position at Clonliffe, but his request was often deferred. Eventually in 1878 Dr Cullen granted his request, and in July of that year he Entered the Society. 1886 He was sent to Australia where he worked in the Colleges and Churches of the Mission for eighteen years. He died at Norwood, Adelaide 30 October 1904.

Note from James O’Connor Entry :
1886 He was sent to Australia, and sailed with Joseph Tuite, George Buckeridge and Scholastic John O’Neill.

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
He had studied for the priesthood at Propaganda College, Rome, graduating as Doctor of Philosophy (1862) and theology (1866). When he returned to Ireland, Cardinal Cullen appointed him a professor at Holy Cross College, Clonliffe, where he taught for eleven years. After repeated requests for release in order to join the Society, cardinal Cullen granted his request in 1878, and he entered at Milltown Park.

1880-1886 After First Vows he gave Retreats and performed pastoral work at Milltown Park, except for a year teaching the Rudiments class at Clongowes, French and Italian.
1886-1889 He arrived in Australia and was appointed to St Patrick’s College, Melbourne as Prefect of Studies, and he was also involved in pastoral work
1889-1891 He went to Xavier College Kew as Spiritual Father and Assistant Prefect of Studies.
1891-1894 He was appointed Superior and Parish Priest at Hawthorn Victoria
1894-1896 He went to St Mary’s Sydney as Minister.
1896 He undertook Missions in the Adelaide parishes of Norwood and Hectorville, and then volunteered to work in the Indian Jesuit Mission at Changanasserry, Travancore, Kerala. When he arrived in India he found that an Indian Bishop had been appointed and the General ordered him to return to Australia.
1897-1898 He served at the Richmond Parish
1898-1901 He served at the Hawthorn Parish as Superior and Parish priest
1902-1904 He served at the Norwood Parish.

He was one of the few Jesuits in Australia to be nominated for a Bishopric, however another candidate was chosen.

◆ James B Stephenson SJ Menologies 1973

Father George Buckeridge 1842-1904
George Buckeridge was born in the diocese of Dublin in 1842. At the age of 15 he went to the College of Propaganda in Rome where he had a distinguished course. In 1862 he was made Doctor of Philosophy, and in 1866, Doctor of Theology.

On his return to Ireland, He was appointed by Cardinal Cullen as professor of Theology at Clonliffe College Dublin. Here he spent eleven years. During those years he was known as Dr Buckeridge, but titles of distinction, even ecclesiastical distinction, had no attraction for him. He longed to cut himself off in the humble obscurity of a religious order, from all chance of ecclesiastical preferment. To this end, he petitioned each year to be released from his responsible position, and each year his request was refused. At last, during the long vacation of 1878, Cardinal Cullen granted his request, and on July 15th 1878, he entered the Society of Jesus at Milltown Park.

He went to Australia in 1886 where he laboured with an active zeal in the Colleges and churches for eighteen years, and died on October 30th 1904, in the Residence, Norwood, South Australia.

Born: 24 November 1910, Laragh, Swatragh, County Derry
Entered: 02 September 1929, St Stanislaus College, Tullabeg, County Offaly
Ordained: 29 July 1943, Milltown Park, Dublin
Final vows: 03 February 1953
Died: 12 August 1987, St Ignatius, Lusaka, Zambia - Zambia Province (ZAM)

Part of the Namwala Catholic Church, Narwal, Zambia community at the time of death

Transcribed : HIB to ZAM 03 December 1969

Early education at St Columb’s College Derry

by 1948 at Rome Italy (ROM) - editing “Memorabilia”
by 1952 at Chikuni, Chisekesi, N Rhodesia (POL Mi) working - fourth wave of Zambian Missioners

Tertianship at Rathfarnham

◆ Companions in Mission 1880- Zambia-Malawi (ZAM) Obituaries :
Fr Bernard Collins (known to his friends as Barney) was born in the north of Ireland at Laragh, Co Derry. He entered the Society in September 1929. His course of studies was the usual one followed by members of the Irish Province. After the novitiate, a degree at the university in Dublin in humanities and a Higher Diploma in Education, philosophy in Tullabeg, and theology in Milltown Park where he was ordained on 31 July 1943.

At the university he took a classics degree, Latin and Greek, and when he did the Higher Diploma, he got a certificate to enable him to teach through Irish. He went to Rome for a number of years after his tertianship as an assistant secretary to the English Assistant. He added an extra language to his store, namely, Italian.

In 1951 he accompanied the first two scholastics, Bob Kelly and Joe Conway, and Br. Jim Dunne, on their way to the then Northern Rhodesia. The ship's doctor diagnosed heart trouble in Barney so that he spent most of the voyage immobile in the prone position including when going through customs. At the Blue Sisters hospital in Cape Town, he was pronounced healthy and free from any heart ailment. It must have been the sea air that cured him as they were at sea for two weeks!

From 1951 to 1960 he was parish priest in Chikuni. It was here his renowned proficiency in Tonga showed itself. His earlier linguistic studies stood him in good stead as he composed several booklets. In Tonga, he produced 'Lusinizyo', his pamphlet against the Adventists; ‘Zyakucumayila’, 61 Sunday sermons for harried missionaries; a Tonga grammar (now used in schools); a short English/Tonga dictionary; a translation of a pamphlet on the Ugandan Martyrs; and ‘A Kempis' which was written but never published. His knowledge of the villages and people of his time is legendary and he was always willing to give of his time to any willing ear that might wish to know the Chikuni people and their relationships. Towards the end of this period in Chikuni, he founded the first Pioneer Total Abstinence Centre.

From 1960 to 1966, he worked in Chivuna as parish priest and Superior and also taught the language to the scholastics, who delighted in relating stories of far off days when they struggled to master the prehodiernal past.

Barney moved to Namwala parish from 1968 to 1973 with Fr Clarke as his companion in the community to be joined later by Fr Eddie O’Connor (and his horse). From 1973 to 1977 he was parish priest at Chilalantambo and returned to Chikuni in 1977 to be assistant in the parish to Fr Jim Carroll. He went back to Namwala as superior and parish priest with Fr Piekut as his assistant. The scene changed in 1984 when Fr Frank 0'Neill became superior and Barney was the assistant in the parish. This was his status at the time of his death
It was during lunch at St Ignatius, Lusaka, on Wednesday 12th August that Barney began to show signs of not being well. By five that evening he had gone to his reward. The funeral took place at Chikuni with 29 priests concelebrating. Fr Dominic Nchete, the principal celebrant, paid tribute to the long years that Fr Collins had mingled closely with the Tonga people. Bishop Mpezele in both English and Tonga re-echoed the sentiments of Fr Nchete.

Fr Collins, a very unassuming man, had a deep knowledge of the Tonga people and was truly an incarnation of becoming all things to all people. With his fluency in Tonga, it was a delight to listen to him preach which he did in the grand manner. He had a sympathy and understanding of the mentality and customs of the Tonga that few from overseas have achieved. Here are the concluding remarks of the funeral oration: "We pray that Fr Barney may have eternal rest where we are sure he will be able to sit and speak with so many from Tongaland that he had sent on before him"

◆ Irish Province News

Irish Province News 62nd Year No 4 1987

Obituary

Fr Bernard Patrick Collins (1910-1929-1987) (Zambia)

The following obituary notice has been adapted from the one printed in the newsletter of the Zambian province, Jesuits in Zambia.

Fr Bernard Collins, born on 24th November 1910 in northern Ireland, entered the Society on 2nd September 1929. His course of studies was the usual one followed by members of the Irish province: noviciate (at Tullabeg and Emo, 1929-31), juniorate (at Rathfarnham, 1931-34) with university degree in classics, philosophy in Tullabeg (1934-37), regency in Belvedere (and Higher Diploma in Education: 1937-40), theology in Milltown Park (1940-44, with priestly ordination on 29th July 1943), and tertianship in Rathfarnham (1944-45). After two more years' teaching in Belvedere (1945-47) he was sent to the General Curia in Rome, where he worked as substitute secretary for the English assistancy (1947-51). There he also edited the Latin news-periodical, “Memorabilia Societatis Iesu”, which was a forerunner of the present-day “SJ news and features”.
In 1951 he accompanied the first two scholastics, Bob Kelly and Joe Conway, and Br Jim Dunne on their way to Northern Rhodesia (as Zambia was then called). En route the ship's doctor checked Barney's medical condition and diagnosed heart trouble, so that for most of the voyage and the passage through customs he lay flat and immobile. At the Blue Sisters hospital in Cape Town he was pronounced healthy and free from any heart ailment.
From 1951 to 1960 Barney was parish priest of Chikuni, and it was here that he developed his renowned proficiency in Tonga and wrote his Grammar, also “Lusinizyo”, his pamphlet against the Adventists. His knowledge of the villages and people of the Chikuni area were legendary, and he was always ready to give of his time to any hearer wishing to learn about the Chikuni people and their interrelationships. It was in April 1958, towards the end of his first time in Chikuni, that he founded the first Pioneer Total Abstinence centre.
From 1960 to 1966 he worked in Chivuna parish and was vice-superior of the community. He also taught the language to newly-arrived scholastics, who still entertain us with stories of those happy far-off days when they struggled to master the intricacies of the pre hodiernal past. During this time he was also a mission consultor.
From 1969 to 1974 Barney worked in Namwala parish with Frs Arthur Clarke and Edward O'Connor as his companions in the community. In 1975 for a short time Barney was parish priest at Chilalantambo. In 1976 he returned to Chikuni to be parish assistant to Fr Jim Carroll. During this his second spell in Chikuni, he had for some time Frs Joe McDonald and T O'Meara as collaborators. In 1983 he went to Namwala as superior and parish priest with Fr Antoni Piekut as his assistant. In 1984 the scene changed, with Fr Frank O'Neill becoming superior and Barney becoming parish assistant: this was his status at the time of his death.
It was during lunch at St Ignatius (Lusaka) on Wednesday, 12th August, that Barney began to show signs of illness. By five o'clock that evening he had gone to his reward. His funeral took place on the Friday (14th), with 29 priests concelebrating Mass. Fr Nchete as principal celebrant paid tribute to Fr Collins for mingling so closely with the Tonga people for long years. Bishop Mpezele in both English and Tonga re-echoed Fr Nchete's sentiments.
Fr Collins, a very unassuming man, had a deep knowledge of the Tonga people, and was truly an incarnation of the Pauline ideal of being all things to all people. He had a sympathy and understanding of Tonga mentality and customs that few from overseas have achieved. We pray that Fr Barney may have eternal rest where, we are sure, he will be able to sit and speak with the many from Tongaland that he had sent on before him.

Born: 25 September 1858, Foxford, County Mayo
Entered: 06 September 1890, St Stanislaus College, Tullabeg, County Offaly
Ordained: Paris, France - pre Entry
Final vows: 15 August 1905
Died: 04 October 1920, St Ignatius College, Manresa, Norwood, Adelaide, Australia

Part of the St Aloysius, Sevenhill, Australia community at the time of death

by 1903 in Rhodesia (ANG) - Military Chaplain
by 1904 at Drongen Belgium (BELG) making Tertianship
by 1906 at Chinese Mission (FRA)
Came to Australia 1908

◆ HIB Menologies SJ :
Early education was in his native locality and then he went to the Irish College, Paris, where he was Ordained for the Achonry Diocese before Ent.
He had a varied career. he taught at Belvedere, Clongowes and Galway. He was on the Mission Staff. He went as Chaplain to the British Troops in South Africa. He then spent some time in Shanghai as a Missioner, where he did great work, but found it difficult to work with the French.
He was then sent to Australia, where he did various jobs, including being a Chaplain to Australian troops.
He was a man of great talent but unusual temperament and difficult to manage. He died at Norwood 04 October 1920.

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
He enetered at St Stanislaus College Tullabeg as a secular Priest.

1892-1894 After First Vows he studied Theology for two years at Milltown Park.
1894-1895 He was sent teaching at Belvedere College.
1895-1896 He was sent teaching at Clongowes Wood College
1896-1898 He was involved in the “Mission” staff
1898-1900 He was sent teaching at Coláiste Iognáid Galway.
1900-1902 He was sent to work in the Church at Tullabeg
1902-1903 He was assigned as a Military Chaplain to British Troops in South Africa
1903-1904 He made Tertianship at Drongen.
1905-1907 He went on the French Chinese Mission at Shanghai
1907-1908 He returned to Parish work at Coláiste Iognáid.
1908-1911 He was sent to Australia and first to St Ignatius Norwood
1911-1913 He was sent to the Immaculate Conception Parish at Hawthorn
1913-1914 He was at Loyola Greenwich
1914-1919 He returned to St Ignatius Norwood. During this time he was appointed as a Military Chaplain to Australian troops and went to Egypt in 1915. However by September of that year his service was terminated due to ill health. He only completed the voyage and did not see any action. When he returned to Australia he gave missions and retreats in various parts of the country.
1919 He was sent to Sevenhill.

He was a man with intemperate zeal, but dogged with ill health. He had considerable talent which could be hard to harness, which may help understand why he moved around so frequently.

Born: 13 July 1829, Ballycarron, County Tipperary
Entered: 23 September 1846, Dôle France - Lugdunensis Province (LUGD)
Ordained: 08 September 1864, Immaculate Conception Jesuit Church, New Orleans LA, USA
Final vows: 15 August 1869, Chiesa del Gesù, Rome, Italy
Died: 08 December 1916, St Stanislaus College, Macon, GA, USA - Neo-Aurelianensis Province (NOR)

Transcribed HIB to LUGD : 1859; LUGD to NOR : 1880
by 1851 at St Charles, Grand Couteau LA, USA (LUGD)
by 1857 at New Orleans College LA, USA (LUGD)

Superior of the New Orleans, USA Mission (LUGD)

◆ The Clongownian, 1899
Four Jesuits among our Past

The last number of “The Clongownian” contained some account of our Past in the Army, an account which, though extended, has proved by no means exhaustive. It is now proposed to give a similar record of four members of another societas militans, though their warfare is not of this world.

Third on our list shall be a Jesuit who came to Clongowes sixty years ago, and who has done great work for God in the New World Father Theobald William Butler has consented, “for the sake of his dear old Alma Mater, to undertake to humble humility”, and the account we give is substantially in his own words.

He was born July. 13, 1829, at Ballycarron, on the banks of the Suir, within full view of the Galtee Mountains, between Golden and Cahir. His maternal uncle, Gerald Standish Barry, of Lemlara, was the first Catholic member for Cork County since the days of James II; his first cousin, Lieut-Gen Sir W F Butler, was born at Suirvale, a property adjoining Ballycarron. In 1839, with his brother, now Major-General Henry Butler, he came to Clongowes. The latter afterwards entered the army, joined the 57th regiment, and went through the entire Crimean campaign, being in the trenches before Sebastopol when many of his brother officers lost their lives. From 1839 to 1844 Theobald Butler was a Clongowes boy. “My first teacher”, he writes, “in Rudiments, was Mr Ffrench, afterwards English Assistant of the Father General. He gave us boys a proof of his astounding humility by kneeling down in the class-room on the last day of class, and asking our forgiveness for any of his shortcomings. This act left an indelible impression on my mind, although at the time I was unable fully to comprehend all it meant”. During the three years of Grammar his master was Mr Cunningham, “a strict disciplinarian”, while Father Patrick Duffy, SJ, a Clongownian of 1826, now in Australia, taught him Poetry and Rhetoric. “Schoolmates were James Dalton, William Seaver, Edward Kelly, Andrew Rorke, C Palles, Thomas Francis Meagher, Francis Cruise, Charles Kennedy, Richard Martin. Mr Matthew Seaver SJ, directed the Sodality, to which, under God, I think I owe my vocation”. In 1840 he went to Oscott, “Wiseman being President, Errington Vice President, and the saintly Spencer Spiritual Father”.

In 1846 he entered the Novitiate at Dôle, Jura, with Father William Kelly, under the care of Father Joseph Dalton. The revolution of 1848 broke up the Jesuit houses, and when the young novice was making his way home he met at Le Havre a band of Jesuits of the Province of Lyons, bound for New Orleans, “none one of whom could speak a word of English”. He offered to join them, was accepted, and though for some years reckoned on the Irish mission, he has ever since worked in the Southern States. In September, 1848, he took his vows at Springhill College, New Orleans, and taught in New Orleans for the next twelve years, studying philosophy and theology meanwhile. In 1864, after ordination, he started for Fourvières, to study Dogma, and visited Ireland. “Having ohtained leave to visit home”, he writes, “I landed at Queenstown, took the train for Limerick Junction, and reached Ballycarron unexpected. No one recognised me, and I had to make myself known to my mother and sisters. I had been away for eighteen years, and the South had wrought a great change”. He took his last vows before Fatlier Beckx, at the Altar of St Ignatius in the Gèsu, Rome, on the feast of Assumption, 1869; and returned to New Orleans. In 1873 he visited Ireland again, in quest of subjects, and the first to offer himself after reading the notice in the “Freeman”, inserted by Fr Edward Kelly, was Father William Power, of Ranelagh, now Superior of the Mission of New Orleans. The visits to Europe were repeated in subsequent years, and many of the distinguished fathers of the mission to-day were received by him. In 1880 he was made Rector of the New Orleans College, and Superior of the Mission.

In April, 1888, he was sent, as Rector, to Galveston; where he built the beautiful church of the Sacred Heart, opened in January, 1892. The next month found him Vice-Rector of the House of Studies at Grand Coteau, and in 1897 he was at Macon, the Novitiate, “as Spiritual Father, and waiting still for orders”. Father Butler's Golden Jubilee as a Jesuit was celebrated, with every mark of reverence and affection throughout the Mission, in September, 1896.

◆ The Clongownian, 1917

Obituary
Father Theobald Butler SJ
Father Theobald Butler SJ, died last year a short time after he had celebrated the seventieth anniversary of his entrance into the Society.

Although educated in Clongowes, he' spent the greatest part of his long and laborious life on the American Mission. He was in turn Superior at Augusta, Ga, Superior of the New Orleans Mission, Rector of Galveston, and Rector of Grand Coteau. In 1908 he paid a short visit to Clongowes. He died at the Jesuit Novitiate Hudson River.

Born: 28 February 1886, Dublin City, County Dublin
Entered: 06 September 1902, St Stanislaus College, Tullabeg, County Offaly
Ordained: 16 May 1918, Milltown Park, Dublin
Final Vows: 02 February 1922, Sacred Heart College SJ, Limerick
Died: 22 February 1967, Mater Hospital, Dublin

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

Educated at Belvedere College SJ

by 1907 at Stonyhurst England (ANG) studying

◆ Irish Province News

Irish Province News 42nd Year No 2 1967

Obituary :

Fr Charles Byrne SJ (1886-1967)

Fr. Charles Byrne was born in Dublin on 28th February 1886. He received his primary education at Synge Street and his secondary education in Belvedere, where he went in 1897. James Joyce was one of his companions but Fr. Charles did not find him a congenial soul. He entered the noviceship at Tullabeg in 1902 and remained there as a junior to study for his B.A. “Work was real, work was earnest”, in those days and he felt grateful to have survived the ordeal unscathed and with a B.A. to boot.
The three years of philosophy were spent at Stonyhurst and on his return to Ireland he was sent for a year to the Crescent where he taught the First Arts class and then for four years, as a teacher, to Clongowes where he had His Grace, Archbishop McQuaid as a pupil. In 1915 he began his theology in Milltown Park and was ordained in May 1918, the early date being due to the conscription scare of that year. At the end of theology he was sent to the Crescent for a year before tertianship and returned there in 1921. For ten years he was operarius, teacher and Minister at the Crescent. Then in 1931 he was transferred to Belvedere where he taught for 29 years without a break. When he retired from teaching he was appointed Superior of Loyola House and then last summer (1966) he returned to Belvedere where he died on 23rd February after the briefest of illnesses.
Of his 65 years in the Society, Fr. Byrne spent 46 in the colleges, doing that work which the General Congregation has again asserted to be one of our most important ministries. He was the kind of totally dedicated teacher that every college wants - for all his activities were centred around the work of the house whether it was teaching or theatricals or games. He had far more of the graces than the average Jesuit and he made use of them in a way that impressed the boys. Thus, he had a fine voice which was heard to advantage at a High Mass; he was a most graceful skater on ice, an elusive half at soccer and so good a hockey player that he was capped for Munster, which must be a Jesuit record.
As a teacher of Latin he used many industriae, mnemonics, rhymes, anecdotes and competitions, so that he rarely had need to order punishment. Then the lazy boy was shamed into working by noticing how hard his master worked for him and he could not help noticing it. Every mark for a theme was duly noted down and every mark in an examination was duly entered so that there was available a complete record of the work of each pupil during his progress through the school. For most of his time at Belvedere Fr. Byrne taught the first divisions in the top years. There was a very close bond between him and his class, so close indeed that when he was replaced by a younger Jesuit they resented losing him and the Prefect of Studies had his work cut out trying to smooth things over.
When Minister at the Crescent Fr. Byrne entered wholeheartedly into the activities of the Cecilian Society and tales of those days are still current in Limerick where he was remembered with affection, as his Christmas post from Limerick testified. On his transfer to Belvedere he put his skill at the disposal of Fr. M. Glynn who had just launched out on his long programme of Gilbert and Sullivan Operas. During opera week Fr. Byrne was a familiar sight in the green room in a khaki dust coat and with neat boxes of grease paint laid out like a surgeon's instruments.
On Fr. Glynn's breakdown Fr. Byrne at a moment's notice stepped into his shoes and with admirable skill and still more admirable patience produced year after year the college opera from 1939 to 1960. He appreciated good singing, good speaking and graceful movement. Year after year to make some forty boys good singers, good speakers and graceful movers called for heroic devotion. Fortunately, like Fr. Glynn, he possessed the secret of attaching the cast to himself so that all were anxious to do their best.
As has been said already any school was glad to have him and the same may be said about any community. The reason was obvious; he was unassuming, considerate and prompt to offer assistance. He was the Prefect of Studies answer to prayer for he considered the work assigned to him on the status had first claims on his time and energy. Only when he had conscientiously done his work did he consider himself free to do work of his own choice.
From our mode of life most of us are inclined to develop marked bachelor characteristics, carelessness of dress, untidy habits and general disregard for what we despise as “the frills”. Others of us react strongly against such ways and Fr. Charles was one of these. He is said to have asked a friend whose dishevelled breviary he viewed with disapproval : “Do you wash your hands after using that book?”
Without being foppish he was always carefully dressed. He took great care of his clothes and made them last a long time. A visit to his room was quite an experience; it was so unlike the typical lair of a Jesuit. Nothing was out of place. Everything was brushed and polished and the humblest furniture decorated.
When he returned to Belvedere last September he endeavoured to follow the order of time as far as possible. And he remained like this to the end. Indeed he was at recreation the evening before he died. Then on the day of his death he celebrated Mass and in the afternoon before dinner walked up and down the corridor saying his beads. Shortly afterwards he was found in his room suffering obviously from a stroke. He was anointed by Fr. B. Murray. A doctor was summoned (Dr. E. Guiney, one of his former pupils) and he advised transfer to hospital. He was brought by ambulance to the Mater, but before he could get treatment he passed quietly away.
He was considerate to the end, dying in the manner that would inconvenience the community as little as possible. May his quiet and gentle soul rest in peace.

◆ The Belvederian, Dublin, 1967

Obituary

Father Charles J Byrne SJ (Pupil 1897-1902; Teacher 1931-1960)

Fr Charles Byrne died most unexpectedly : on the evening of 22nd February 1967. He had returned to Belvedere the previous summer having spent six years as Superior of Loyola House, Eglinton Road, Dublin. On the day of his death he said Mass, in the afternoon recited his Breviary and before dinner walked up and down the corridor saying his Rosary. Shortly afterwards he was found in his room apparently dozing in his chair but really in a semi-coma. He was conscious of what was going on around him but was unable to communicate with those present though he made efforts to do so. The Last Sacraments were administered to him and then it was decided to transfer him to hospital. He was brought to the Mater Hospital but before he could get treatment he passed quietly away. This gentle and unobtrusive going was in complete keeping with his whole life, considerate for others at all times and dying in the manner that would cause as little inconvenience as possible.

After five years as a pupil in Belvedere Fr Byrne entered the Jesuit Novitiate at Tullabeg in 1902 and after his profession remained there as a junior to study for his BA degree. The three years of philosophy were spent at Stonyhurst College, England, and his teaching as a scholastic extended over six years, one at the Crescent and five at Clongowes where he taught science. In 1915 he began his theology at Milltown Park and was ordained there in May 1918. After tertianship he returned to the Crescent College, Limerick, where he combined the duties of Minister and teacher and was also in charge of the public church. During this period he entered wholeheartedly into the spirit of the Cecilian Society and even to this day he is remembered with affection in Limerick.

In 1931 he was transferred to Belvedere where he resumed a long unbroken association with his Alma Mater for almost thirty years. He taught mostly Latin to the Senior Honours classes in which he had remarkable success. He had a close bond with all his pupils and never had to resort to sanctions as an incentive to work. He had a fund of mnemonics, rhymes, anecdotes which made life for the boy that little more interesting and somewhat easier when it came to imbibing knowledge. He was a very dedicated and industrious teacher, noting down most meticulously every mark for a theme and every mark for an examination, so that there was available a complete record of the work of each pupil during his progress through the college.

Fr Byrne had a lively interest in sport and maintained this interest right to the end. He supported all the college matches and was keenly interested in the welfare of the old boys rugby and cricket clubs. He was no mean athlete himself giving a good account on the soccer field, golf course and tennis court. He had the unusual distinction of being capped for Munster in hockey.

The work for which he is best remembered was the annual staging of the Gilbert and Sullivan operas. For twenty-two years he produced almost single-handed a very polished and finished work. He attended to every aspect of the opera - production, music, dialogue, stage grouping and make-up. No detail escaped his eye whether it was a note of music, a small point of pronunciation, gesture, deportment - all was brought to a fine art making each play more impressive than the previous one. It cannot be said too often that it is to his credit that he secured his achievement from a cast which were in the most literal sense school boys. Year after year to make forty boys into good singers, good speakers and graceful movers called for heroic devotion. Fortunately he seemed to have the gift of attaching the cast to himself so much so that the boys vied with each other in attempting to put his directives into practice.

In the 1948 “Belvederian” we read: “Fr. Byrne labours for some four months and each year he must, if he is human, wonder if this straw will yield brick. Each year as the fruit of his work appears he must have a qualm. Each year we leave saying with awe - he has done it again. There are bold statisticians who tell us this present production is the best ever”. And indeed so it was with all operas - each one seemed to be better than the previous one. The community, the boys, the parents, and the old boys often reminisce on those wonderful and enjoyable nights with his memorable productions. It was his fervent wish that the college operas would be resumed in the not too far distant future. For many years he was the mentor and support of the Old Belvedere Musical and Dramatic Society, guiding it through its hazards in its early years.

In his dealings with others he exercised a gentle but very marked influence. He was unassuming, considerate and ever prompt to offer assistance. He was courteous to the extreme and even the slightest favour rendered would never go unrewarded. He had a wonderful equanimity of temperament and whether approached first thing in the morning or last thing at night he always gave the impression of being ever ready and pleased to deal with the particular situation in hand. With his many loyal helpers during opera week, and there were many, and with others with whom he came into contact during the course of every day life, he left the impression that it was a privilege to be associated with him or having to do business with him.

Ungentlemanliness was foreign to his character and the boys realised this, respected him for it and did their best at all times to behave as gentlemen in his presence. More than once he has been described as one of nature's gentlemen - a truer estimation would be a gentleman of God.

He was happy to return to Belvedere last summer. He entered into the spirit of the college activities, picking up the broken threads after a lapse of six years. He died as was his wish, almost in harness, slipping away in his own quiet and unobtrusive way.

May his kind and gentle soul rest in peace.

Born: 13 January 1857, Ballyragget, County Kilkenny
Entered: 07 September 1876, Milltowen Park, Dublin
Ordained: 27 July 1890, St Francis Xavier, Gardiner Street, Dublin
Final Vows: 15 August 1896
Died: 30 November 1928, St Aloysius College, Milson’s Point, Sydney, Australia

by 1895 at Roehampton London (ANG) making Tertianship
Came to Australia 1895

◆ HIB Menologies SJ :
Early education was at Stonyhurst.

After his Noviceship he spent a further two years at Milltown in the Juniorate, and then he was sent to Clongowes for Regency. At that time the Intermediate Cert was only two years in existence and he was given the task of preparing the boys for the senior grade. He also acted as a Sub-Prefect of Studies.
1891 He was back in Milltown for Philosophy, and then he returned for more Regency at Clongowes.
1888 He was sent to Louvain for Theology, and returned the following year when the Theologate at Milltown was opened, and he was Ordained there in 1890.
After Ordination he spent three years at Belvedere and was then sent to Roehampton for Tertianship.
1895 After Tertainship he was sent to Australia and started his life there at Xavier College Kew.
During his 33 years in Australia he worked at various Colleges : 19 at St Aloysius Sydney; 7 at St Patrick’s Melbourne - one as Prefect of Studies, two as Minister and Spiritual Father; 3 years at Riverview was Minister. He was also in charge of Sodalities, Moderator of the Apostleship of Prayer, Confessor to Communities and boys, Examiner of young Priests and so on. Whatever he did, these were always part of his work.
He died at St Aloysius Sydney 30 November 1928

Earnestness and hard work were the keynotes of Joseph’s life. Whether praying, teaching, exercising, he was always the same, deadly in earnest. Imagination was for others! Time and reality were his benchmarks. At the same time he was immensely kind, very genuine if not so demonstrative. He was an excellent community man, a good companion and he enjoyed a joke as well as any other man.

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
His early education was at Stonyhurst College and St Stanislaus Tullabeg before he entered the Society in Dublin.

1879-1880 After First Vows he continued at Milltown Park for a year of Juniorate
1880-1881 He was sent for a year of Regency at Clongowes Wood College, teaching Rhetoric, and as Hall Prefect and Assistant Prefect of Studies.
1881-1884 He returned to Milltown Park for Philosophy
1884-1888 He was back at Clongowes doing Regency, teaching Grammar, French and Arithmetic. He also prepared students for public exams.
1888-1889 He was sent to Leuven for Theology
1889-1891 He continued his Theology back a Milltown Park
1891-1894 He was sent to Belvedere College to teach Rhetoric and Humanities.
1894-1895 He made Tertianship at Roehampton, England
1895-1896 He was sent to Australia and firstly to Xavier College Kew
18996-1901 He moved to St Patrick’s Melbourne, where he was also Minister and Prefect of Studies at various times.
1901-1903 He returned to Xavier College
1903 He was sent as one of the founding members of the new community at St Aloysius College, Milsons Point.
1904-1908 He was sent to St Ignatius Riverview
1909 He returned to St Aloysius, Sydney, and remained there for the rest of his life.

Those who knew him say he was a most exact man in all he said and did. He was meticulous with dates and had a good memory for names and facts. He was also a fine raconteur and enjoyed conversation. He took an interest in the doings of those around him and longed for communication of ideas. He maintained a steady interest and curiosity in everything he approached. He appeared to have enjoyed his life.
He was also a man able to adjust to circumstances. He certainly had many changes of status in his earlier years. However, he was happy in the Society, wherever he lives, relishing every moment and enjoying the recollection of memories.
He was a teacher for 42 years, a man who prepared his classes most carefully and was regular and exact in correcting. He was absorbed in his work and completely dedicated to duty, absolutely punctual to class, a model of exactitude to others, and happy in the hidden daily routine of classroom teaching.

◆ Irish Province News

Irish Province News 4th Year No 2 1929

Obituary :
Fr Joseph Cahill
Fr. J. Cahill was born in Dublin on the 13th January 1857, educated at Stonyhurst, and entered the Society at Milltown Park 7th September 1876.The noviceship over, he spent two more years at Milltown in the juniorate, and was than sent to Clongowes. The “Intermediate” was just two years old, and Mr Cahill was entrusted with the important work of preparing the boys of the Senior Grade. He also acted as Sub-Prefcct of Studies. in 1881 he began philosophy at Milltown, and when it was over returned to Clongowes as Master. 1888 found him at Louvain for Theology. Next year the new Theologate of the Irish Province was established at Milltown, and Mr Cahill was one of the first students. He was ordained in 1890. Three years at Belvedere followed, and then came the Tertianship at Roehampton. At its conclusion he bade farewell to Ireland, for in 1895 we find him a master at
Xavier College, Kew.
During the 33 years that Fr. Cahill lived in Australia, he worked in the Colleges - 19 years at St. Aloysius, 7 at St. Patrick's, 4 at Riverview and 3 at Xavier. At St Patrick’s he was one year Prefect of Studies and two years Minister and two Spiritual Father. Riverview had him as Minister for three years. He had charge of Sodalities, was Moderator of the Apostleship of Prayer, Confessor to communities and boys, Examiner of young priests etc. But whatever else he did the inevitable “Doc” or “Par. alum. ad exam.public” always found a place in the list of his activities. According to the Catalogue of 1929 he was Master for 43 years. He crowned a very hard working, holy life by a happy death at St. Aloysius on Friday, November 30th 1928.
Earnestness, steady hard work were the key-notes of Fr. Cahill's life. Whether saying his prayers, teaching a class, making a forced march across the Dublin hills, or playing a game of hand-ball he was always the same - deadly in earnest. If imagination ever sought an entrance into his life - and it is doubtful if it ever did - the door was slammed in its face. The realities of time and eternity were the things with which Fr Joe Cahill had to deal, and he dealt with them to the exclusion of all others. Still there was not a touch of aloofness about him, of a surly disregard for others. Quite the contrary, there was a plentiful supply of “the milk of human kindness” in his character. That kindness was very genuine, but not demonstrative. Fr. Joe was an excellent community man, a very agreeable companion, and he could enjoy a joke as well as the gayest Of his comrades.
Some one has said that it is easier to run fast for a minute than to grind along the dusty road for a day. Fr Joe did grind along the road, dusty or otherwise, not for a day only but for the 52 years he lived in the Society. RIP

Irish Province News 4th Year No 3 1929

Obituary :
Fr Joseph Cahill continued
The following appreciation of Fr. Cahill has come from Australia where he spent 33 years of his Jesuit life :
As a religious he was a great observer of regularity. He was punctuality itself. His preparation for class, his correction of home work etc. were the joy of the heart of the Pref. Stud. Amongst his papers were found the notes of his lessons up to the very last class he taught. He went every day to say Mass at the Mercy Convent, and for 18 years he was on the altar
with unvarying punctuality at 6.55. He always walked, having a profound contempt for cars. For a number of years his chief break was to go in holiday time to hear confessions in some remote convents which but for him would have no extraordinary. He rarely preached as he lacked fluency and was rather unimaginative, but he was splendid at giving a short and practical address.This was shown during his time as director of the Sodality for Professional men attached to St. Patrick's Melbourne. Here he won the esteem of the best educated Catholics in the city and held it to the end.
He was a great community man, the life and soul of recreation. He was one of the working community to the end. When his doctor assured him that a successful operation was possible but unlikely, he decided to face it. He was suffering far more than was generally known, yet he worked to the end. He delayed the operation till he had taught his last class for the Public Exams in History, and then, packing a tiny bag and refusing to take a motor car to the hospital, he went cheerfully, like the brave soul he was, to face the danger. In a week he was dead, but it was typical of him that he lasted long after the doctors had given him but a few hours to live. He was a man who never gave up, and we are greatly poorer for his loss. May he rest in peace.

An old pupil of his at St. Patrick's writes as follows :
He was a man of most engaging personality and a great favourite with the boys. He took part in our games of football and cricket. Sometimes his vigour was not altogether appreciated, although we admired his tremendous energy. He was a simple, homely, engaging man, keen in everything he undertook. A fine servant of God with all the attributes of one of Nature's Gentlemen.

◆ James B Stephenson SJ Menologies 1973

Father Joseph Cahill 1857-1928
Born in Dublin on January 13th 1857, Fr Joseph Cahill spent twenty-three years of his life as a teacher in Australia. As a religious, he was a great observer of reality. He was punctuality itself. His preparation for classes, his corrections of class work, were the joy of the heart of the Prefect of Studies. Among his papers found after his death were ther notes for the last class he taught. He went every day to say Mass at the Mercy convent, and for 18 years he was on the altar with unvarying punctuality at 6.55am. He always walked, having a profound contempt for cars.

For a number of years, his chief break during vacations was to go to some remote convent, which but for him would have no extraordinary confessor.

When his doctor assured him that a successful operation for his complaint was possible but unlikely, he decided to take the risk. But, he delayed operation until he had taught his last class due for public examinations in History. Then packing a little bag and refusing to take a car to the hospital, he went cheerfully to his ordeal. He died within a week on November 20th 1928.

A fine servant of God, with all the attributes of one of nature’s gentlemen.

◆ The Xaverian, Xavier College, Melbourne, Australia, 1928

Obituary

Father J B Cahill SJ

Father Joseplı Bernard Cahill died at Sydney on Friday, 30th November, 1928, after a brief illness. He was born in Ireland in 1857 and, after being educated at Tullabeg and Stonyhurst, entered the Society of Jesus in 1876. Coming to Australia in 1895 on the completion of his studies, he was first sent to St Patrick's, and afterwards came to Xavier. After a couple of years at Xavier he went to Riverview and finally to St Aloysius, where he has been stationed for the last 18 years.

Father Cahill preserved a very live interest in everything Xaverian, and more especially in the doings of the Sydney Branch of the OXA, whose Patron he was. In spite of his seventy odd years Fr Cahill remained active to the end of his life. At the time of the Eucharistic Congress he was able to take part in all the functions of that crowded week. He had the joy of living a full life and dying in harness. May his soul rest in peace.

◆ The Aloysian, Sydney, 1929

Obituary

Father Joseph Cahill SJ

Three years ago we recorded in “The Aloysian” and celebrated at the College the Jubilee of Father Cahill-fifty years in the Society. And this year we cele brate the Jubilee of the foundation of the College. We should have wished to have Father Cahill, who had given twenty years consecutive good service to the College with us, but God wished otherwise. Last year he went to his reward, at the age of seventy-one, being born in 1857. He has, we hope, already entered on the great jubilee the eternal rest sung of in the Church's liturgy. And if our departed friends can know of and appreciate our wordly activities, and I think they can, Father Cahill is with us in spirit at our celebrations, keenly sympathetic.

Searching in one's memory for a word. to suggest the most characteristic fea. ture of Father Cahill, one finds one word continually recurring to mind - exactness.

For Father Cahill was exact in all he did and said. Like all historians he relished the dates of history, those num bers which give down to an exact point the deeds of man. And again he was exact in his memory of names and facts. If one hears a story often from the same person, one oftens notes slight discrep ancies in the telling, but with Father Cahill no, I have often heard him give his memories for example, of the famous case Saurin v. Starr, which had a peculiar interest to Catholics in the old world. ..... it was always the same as to fact in detail. He seemed to relate the details with a satisfaction which increased until the whole story finished, as it were, with a click of a complete adjustment and a smile in Father Cahill's face, as if one who would say “There you are, complete, exact the real and whole truth of this interesting little human comedy”. It was this obvious relish of telling that made his account. attractive to the listener. Father Cahill believed in and practised conversation, almost a lost art nowadays. “Tell me, now ...” he would question and at once you got going. He took an interest in all the doings of his fellow-men, and so longed for communication of ideas. Of all men and things with which he had contact at any time, he always retained an inter est. His days of schooling at Tullabeg and Stonyhurst, his studies in Ireland and on the Continent, his years of teaching in Australia. His life was full and his life was interesting to himself, And again here we react back to the same idea - exactness.

The obvious interest of Father Cahill at all points of his life showed an ad justment to circumstance. We are interested in what is, from a mental.view point, both new and yet old ... linked up with the old and introducing something new. Father Cahill relished his life as a Jesuit, because he fitted exactly into the cadre. He was at home and happy in the Society where all essentials were old and familiar, and looked out on the world outside with the interest almost of a child watching a procession from a window, every detail recorded and its beauty and novelty a delight for that moment, and for years after too, : in memory. . It was this exact adjustment to his milieu which made Father Cahill essen tially a good religious and Jesuit, an exact and devoted teacher. Of the seventy one years of his life - he was born in 1857, and died in 1928 - forty-two years were spent in teaching, and until the very end he showed by his careful preparation for class and his careful cor rection of work done by his class, his absorption in the work at hand. It often has been said that a life of each ing is a life of obscurity - I suppose in one sense this is so. The world hears little of the teacher, but he leaves his mark of good or ill, and the example of Father Cahill with his exact devotion to duty, his absolute punctuality - of course, true to type he had a watch that was always right, though the house clock might sometime be wrong - was an object lesson to all. But the abiding memory which is uppermost, and does most to help one, still in the struggle of life, is the memory of one, exactly adjusted to his vocation and surroundings, doing exactly the work assigned, and obviously relishing that work. It is a lesson of the joys that follow the exact performance of what God wants done, a consolation to us all in a world seething with dis content. In brief Father Cahill was the “faithful and prudent servant” rendered manifest in the flesh - a model to us all, “faithful over few things”, and now, we trust, placed over many, as a reward for exact dutiful service.

PJD

◆ The Clongownian, 1929

Obituary

Father Joseph Cahill SJ

Father Cahill’s first experience of Clongowes was from the master's desk. (As a boy he had been in Stonyhurst.) He came here just two years after the “Intermediate” was started, and was given the important work of preparing the boys of the Senior Grade, as well as acting as Sub-Prefect of Studies. Two years teaching then, and another spell of three years, from 1885 to 1888, and his work at Clongowes was done. Those who were taught by him know how well it was done. Some years later he left Ireland forever to do his work in Australia. No less than thirty-three years did he work in the Australian Colleges, and when death came it found him still active. Eamestness, steady, hard work were the key-notes of his life. Whether saying his prayers, teach ing a class, or playing a game, he was always the same-deadly in earnest. The realities of time and eternity were the things with which Father Joe Cahill had to deal, and he dealt with them to the exclusion of all others. Still there was not a touch of aloofness about him of a surly disregard for others, Quite the contrary, there was a plentiful supply of the milk of human kindness in his character, and that kindness was very genuine, if not demonstrative. He crowned a very hard-working holy life by a happy death in the College of St Aloysius, Sydney, on November 30th, 1928. RIP

Born: 31 December 1827, County Carlow
Entered: 08 March 1855, Amiens France - Franciae Province (FRA)
Ordained: 1857, Laval, France
Final vows: 01 November 1866
Died: 19 April 1908, St Ignatius, Richmond, Melbourne, Australia

by 1864 in St Joseph’s Macau (CAST) teaching Superior of Seminary by 1868
Early Australian Missioner 1871

Superior of the Irish Jesuit Mission to Australia Mission : 1872-1879

◆ HIB Menologies SJ :
His early studies were under a private tutor at home and he spent one year at Carlow College. he then went to Maynooth, and was one of the students examined in the Commission of Enquiry of 1853 (cf Report, Maynooth Commission, Part II pp 297-299). On the occasion of his Ordination to the Diaconate he Entered the Society.

He made his Noviceship and further Studies at Laval, and was Ordained there 1857.
1858-1863 He was sent to teach at Clongowes.
1863-1865 He was sent as Operarius to Galway.
1865-1872 He was sent as Superior to St Joseph’s Seminary Macau, in China.
1872 He was appointed Superior of the Australian Mission, and also Rector of St Patrick’s Melbourne. He was founder and first Rector of Xavier College, Kew, and later Superior of the Parishes of Hawthorn and Kew.
The last years of his life were at St Ignatius, Richmond, and he died there 19 April 1908 His funeral was attended by a large number of clergy and local people and Archbishop Thomas Carr presided and preached. During his career he preached many Missions and retreats for Priests and Nuns. He was a profound Theologian, and Archbishop Thomas Carr appointed him one of his examiners of young priests arriving from the College. It was said that the Archbishop frequently consulted him on ecclesiastical matters.
On the Feast of St Ignatius 1908 a touching tribute was paid to him in the form of a new pulpit at St Ignatius, Richmond.

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 "
He had been studying at Maynooth in Ireland almost up to Ordination when he entered the Society in 1855.

As there was no Noviciate in Ireland, he entered in France, and was later Ordained at Laval in 1857.

1857-1859 He came to Clongowes and taught Classics and Mathematics to the junior classes.
1859-1863 He was sent to Galway and divided these four years between the Parish and the School
1863-1872 He had always wanted to go on the Missions, and when the Portuguese Jesuits in Macau needed a man to teach English in the Seminary there he volunteered, arriving in 1863. There he found himself in a somewhat bizarre situation. The Seminary, with 100 boarders and 116 day boys had as it’s head a Portuguese prelate, Mgr Gouvea, who apparently had little capacity for his position. He and the three other Jesuits on the staff were supposed to be responsible for teaching and discipline, but in fact Gouvea confined them to teaching. The other Jesuits were Italian.
The community’s Superior was a Father Rondina, an enthusiast, his mind full of ambitious projects, but as Gouvea mentioned to his Mission Superior, he was so scatty that he would forget by midday what he had done in the morning and undo it. Rondina wanted to take over the administration of the Seminary, in spite of the fact that the two new men, Cahill and Virgili were sent in response to complaints of his chronic overwork. The other Jesuit - Mattos - was causing trouble by denouncing with some violence, what was practically the slave status of Chinese labourers in Macau - the colonial government was furious.
The two additions were most welcome and the Superior of the Mission wrote that he was delighted to get Cahill. The Feast of St Francis Xavier in 1864 brought letters from Father General Beckx to the priests in Macau. To Cahill, he wrote warmly that he had heard only good of him and hoped this would always be so - he should go on living by the Institute and doing God’s work.
He was not altogether won by the Mission. he wrote at the end of 1864 to the Irish Provincial, who had asked for news of the situation in Japan, and he recommended that the Irish Province should get in there quickly. Other Orders were taking over the cities in Japan, so why should the Irish Province not have a Mission there.
In the meantime, the situation in Macau became more troublesome. Gouvea refused to expel some boys for immorality - the Governor of the colony had interceded for them. Rondina, reporting this, added that Cahill was having stomach trouble, and that his gentleness, admired in an earlier letter, prevented him from maintaining discipline and made some of the boys avoid his subjects. This was a pity. Cahill was so devoted and good, and Gouvea and the assistant masters were rough and harsh with the boys. He was their Spiritual Director, but his work prevented him from being always accessible to them.
By the middle of 1866 Rome had decided that the Macau community needed a new Superior. It would have to be someone already there as no one else could be sent to Macau. The Superior of the Mission and his Consultors proposed Cahill - he was prudent and kind, perhaps not forceful enough - and the community, given to mutual complaints, needed someone strong. If the General, in appointing him, wrote him an encouraging letter, this might help him overcome his timidity. Beckx at first jobbed at appointing Cahill because of his experience, but later agreed that there was no one else, and he was a good man and peaceable. So, in August 1866 he appointed Cahill as Superior of the Seminary community.
Cahill met new problems and was not finding the mission satisfactory to his own missionary zeal - it was a settlement of hardly devout European Catholics. He raised again the question of the Jesuits returning to Japan when he heard of the canonisation of the Japanese martyrs, and asked General Beckx to remember him if the Society decided to found a Mission there.
Meanwhile, Cahill was finding the new Rector of the Seminary Antonio Carvalho - who had been friendly to the Society - becoming more difficult, and again confined the Jesuits to teaching only. Discipline was so bad that the Jesuits withdrew from their rooms in the Seminary and went to live in a house put at their disposal nearby.
Sometime later Cahill was reporting maniacal behaviour on Catvalho’s part - he forbade the Jesuits to hear the boys confessions and complained that to warn the boys against the Freemasons was to engage in politics. The Spanish and Portuguese in Macau were making outrageous accusations against Rondina because he encouraged girls to refuse their advances. The community wanted to withdraw altogether from working in the Seminary. Further dissensions developed with the Society on the outside watching and waiting. But the situation did not improve and Cahill wanted to leave the Mission. The situation became so impossible that the Jesuit presence there became impossible.
At one time during his stay Cahill was awarded a knighthood by the Emperor of Annam, for work he did for some Annamese fishermen unjustly imprisoned in Macau. He became so proficient in Chinese that he wrote a Chinese catechism for his people.
Cahill left for Manila, hoping to be sent from there to China, and indeed the Provincial in Portugal suggested using him in one of the off coast islands from which some missionaries had just been expelled. But the Irish Provincial wanted him to go to the new Irish Mission in Australia. Father General wrote to him in January 1872, praising his missionary zeal and thanking him for all he had done in Macau. he wrote that Melbourne’s needs were imperative and Cahill should get down there as soon as possible.
1872 In April of that year General Beckx asked the Irish provincial for three names of men suitable for appointment as Superior of the Australian Mission, Cahill’s name led all the rest, and in July he became Superior of the Mission. Two years later he was also Rector of St Patrick’s College Melbourne, and exchanged this post for the Rectorship of the newly formed Xavier College, remaining Superior of the Mission. At this time his students remembered him as a very earnest and able man, constantly called upon by the diocese to give occasional addresses. He was a methodical teacher of Classics and Mathematics.
He may have found Melbourne dull after Macau, or suffered a reaction after all the excitements there. In September 1875 Father general wrote complaining that he had not heard from him in two years, and six months later complained tat it was not two years and six months since he’d had a letter. Perhaps Macau had nothing to do with it, for the General also complained of one of the Mission Consultors - he had written only once in the past three years, and that was to say that there was nothing to write about.
Cahill remained Superior of the Mission until 1879, and Rector of Xavier until December of that year. During his time as Superior, in February 1875 he had preached at the opening of St Aloysius Church , Sevenhill, and in 1877 gave a two hour funeral oration on the first Australian Bishop, Dr Polding at a “Month’s Mind”.
1880-883 he did Parish work at Richmond
1883-1887 he taught for the university exams at St Patrick’s College Melbourne.
1887-1890 He worked at the Hawthorn Parish
1890-1894 He was appointed Superior and Parish Priest at Richmond.
18694-1896 He was appointed Superior and Parish Priest at Hawthorn
1896-1908 he was back at Richmond as Spiritual Father and a house Consultor.

Thomas Cahill was one of the “founding fathers” of the Australian Province, He was a fine preacher, a classicist, a linguist and a zealous pastor. He was also a respected theologian, called on to preach at Synods both in Sydney and Melbourne. He was one of the Diocesan examiners of the clergy and a Consultor of the Archbishop.

He was a man with a fine constitution, and did the work of a young man until within a few months of his death. However, suffering from heart trouble, there were long periods in his life when he was unable to leave his room. His life was given to his work, devoted to the confessional and the sick and those in trouble. he had a good memory for his former students and parishioners and was a good friend to many.

Note from Walmsley Smith Entry
Smith was baptised, 10 April 1904, by Thomas Cahill, the first rector of Xavier College.

Born: 27 February 1934, Buncrana, Co Donegal
Entered: 06 September 1952, St Mary's, Emo, County Laois
Ordained: 28 July 1966, Milltown Park Chapel, Dublin
Final Vows: 05 November 19745, Final Vows at Rathfarnham Castle, Dublin
Died: 02 August 2023, St Vincent’s Hospital, Dublin

Part of the Milltown Park Community (Cherryfield) at the time of death

FFS
Born : 27th February 1934 Buncrana, Co Donegal
Raised : Buncrana, Co Donegal
Early Education at St Columb’s College, Derry, Northern Ireland
6th September 1952 Entered Society at St Mary’s, Emo, County Laois
8th September 1954 First Vows at St Mary’s, Emo, County Laois
1954-1957 Rathfarnham - Studying Science at UCD
1957-1960 Tullabeg - Studying Philosophy
1960-1963 Clongowes Wood College SJ - Regency : Teacher; Studying CWC Cert in Education
1963-1967 Milltown Park - Studying Theology
28th July 1966 Ordained at Milltown Park Chapel, Dublin
1967-1968 Rathfarnham - Tertianship
1968-1971 Crescent College SJ, Limerick - Teacher; Spiritual Father & Counsellor
1971-1973 St John of the Cross, San Diego, CA, USA - Doctoral Studies in Human Behaviour at Alliant International University
1973-1976 Rathfarnham - Research into Social Conditioning especially in Northern Ireland
1974 Research on Conflict in Northern Ireland and Workshops on Human Relations in Zambia with Jesuits
5th November 1975 Final Vows at Rathfarnham Castle, Dublin
1976 Working in Nigeria with St Patrick’s Missionary Society
1976-1981 Tabor House/Belfast - Research into Northern Ireland; Writer
1981-1989 Iona, Portadown - Works in Social Renewal in Northern Ireland; Manresa Associate; Writer (till Jan 89)
1989-2003 Asunción, Paraguay - Advisor to ADEC;Assists in CEPHSI; Community Education Organisation and Pastoral Renewal at Collegio Tecnico Javier
1991 Community Development (April - September 1991 - 1993) & London (Oct - Mar, 1991 to 1993)
1992 Secretario y Profesor en el CEPHSI, Assists in Parish Trinidad y de la Sagrada Familia
1998 “Out from the Centre” Project; Vice-Superior; Advisor to ADEC and Paraguay Japotiva; Co-ordinates Department of Humanities; Teaches Social Psychology at Department of Philosophy at ISEHF; Assists in Parishes of Trinidad and Sagrada Familia
2001 Commission Member of “Paraguay Japotiva”; Assessor ADEC
2002 Co-ordinates Parishes of Trinidad and Sagrada Familia
2003-2023 Milltown Park - Academic Tutor Milltown Institute; Writer
2005 Academic Tutor to students in SJ Communities
2007 JUST Ballymun coaching students for Third Level Learning; Writer
2009 JUST Advisory Group
2017 Academic Tutor to students in SJ communities; Writer
2020 Tutor Emeritus
2021 Cherryfield Lodge - Prays for the Church and the Society

Jesuitas del Paraguay

• P Henry Grant SJ
  27-02-1934 - 02-08-2023

(Translated from thenSpanish by Michael O’SullivanSJ)

Fr Henry Grant, SJ, was born on 27 February 1934 in Buncrana, Ireland. He joined the Jesuits in the Novitiate of Emo Park on the 6th September 1952. After the Novitiate he did the customary studies of Jesuits. In the Society he studied chemistry, geochemistry and maths, then philosophy, and taught for three years while studying education and doing pastoral work with young people. He studied theology for four years. He was ordained on 28 July 1966 in Dublin, Ireland.

After his priestly ordination, he went to the US during summers, and there he studied counselling at the University of Fairfield, Connecticut.
On finishing in Fairfield, he went to San Diego, California, where he studied social psychology with special reference to intercommunity conflicts y leadership. At the same time he used to travel to Northern Ireland in order to work with groups who were working for peace in the midst of the conflicts. There he also did research for his doctoral thesis, centring it on the action of leaders of moderate positions in the inter-community conflicts. While working in Northern Ireland he also collaborated in the South of Ireland, England, Scotland, Wales, the US, Zambia and Nigeria in Africa.

He arrived in Paraguay for the first time in October of 1988, encouraged by his Jesuit companion, Fr Kevin O’Higgins. In February of 89 he returned to Northern Ireland to carry out a work there. In October 1989 he returned again to Paraguay.

From October 1992 as a result of a request of an inter-church agency made through the Provincial in Ireland he began to divide his time between Paraguay and London, spending six months of the year in each place. In Great Britain, Scotland and Ireland he worked with leaders of various churches (Catholic, Anglican, Methodist, etc), facilitating the planning of their work and especially their efforts to act together. Also, he researched with CABE (UNIAPAC in England -The International Christian Union of Business Executives or UNIAPAC is an ecumenical organization for Christian business people (the meaning of UNIPAC was added by MOS)) and other business organisations in St George’s House at Windsor Castle about how to create wealth, and how to utilise and distribute it. On weekends he was involved in ecumenical pastoral work.

In Paraguay he was for a number of years advisor/consultant to ADEC (Association of Christian Businesses). And he was an active member and a great inspirer of the Paraguay Jaipotáva Project (MOS: as far as I know this was a project addressing the need for ethics and accountability in Paraguay because of the corruption of the Stroessner regime – K O’Higgins could be asked about that); he taught at and coordinated the Dept of Humanities of ISEHF (The Higher Education Institute of Humanities and Philosoph)y being very sensitive to the difficulty of Guarani students to express themselves in Spanish; in spite of not knowing Guarani he looked for creative ways to help them. Henry also offered his assistance at Javier Technical College and collaborated in the parishes of Trinity and Holy Family. During the time he was in Paraguay he lived in the community of “Taita Róga” Javier in Asunción. Due to where he came from he was more accustomed to a cold climate, and so had to make great efforts to adapt to the heat of Paraguay, but his self-giving did not lessen because of that. In the end he returned to his province in 2005 in order to stay definitively in Ireland.

Heny Grant went to the house of the Father on 2nd of August 2023, in Dublin. From the Province of Paraguay we give thanks to God for the generosity and dedication of this companion who, being an academic of great quality and high level studies, came as an ordinary man, as a missionary disposed to collaborate with the mission of Christ, giving his great knowledge and his human quality to the Paraguayan people, sharing their faith and their hope like one companion more among us.

On Friday, 4th August, a Mass will be held in memory of Ft Henry Grant, SJ, in the Parish of Christ the King in Asuncion, at 7pm. We are sending a very wide invitation to all Jesuits and friends in Paraguay.

In order to read more (in Englsih): Interview with Fr Henry Grant, SJ https://www.iji.ie/2012/04/12/interview-with-fr-henry-grant-sj/

https://jesuit.ie/news/death-of-a-much-loved-jesuit/

Death of a much-loved Jesuit

Henry Grant SJ, a much loved Jesuit, uncle, brother, and friend, died peacefully in St Vincent’s Hospital on Wednesday 2 August. He was 89 years old. His funeral Mass was held in Gonzaga College chapel and was followed by his burial in the Jesuit plot in Glasnevin cemetery, Dublin. on Friday 5 August 2023.

Henry was born in Bucrana Co Donegal and all his family from there travelled to Dublin for the funeral. Other family members from various parts of the world either attended the Mass in person or were able to watch it live-streamed by one of his nephews.

Bill Callanan SJ, former rector of Milltown Park (Henry’s community before he transferred across to Cherryfield nursing home) presided at the Mass attended by Jesuits, family, friends, and Cherryfield nursing staff.

In his homily, he spoke of the long and varied years of work that Henry carried out so willingly and competently as part of his Jesuit vocation. The work was underpinned by Henry’s expertise in sociology and group dynamics and his doctoral research in those fields. His training was particularly useful in the wake of Vatican II when many religious orders were seeking to implement the council’s changed and renewed vision of ‘church’ and their role within it. Henry worked with many groups and congregations helping them to negotiate the type of change that would last and bear fruit for them.

Henry also spent many years in the North during the worst of ‘The Troubles’. There his primary concern was trying to help communities in conflict either with each other or with the state. He wanted to help them work out the often unconscious dynamics and processes that fuelled their separation and antagonism so that they could work together for justice using peaceful means. He facilitated ecumenical groups, cross-community groups, and paramilitary or ex-paramilitary representatives.

What he learned up North was also put to good use in his next place of work – Paraguay. He took a crash course in Spanish and tried to learn some Guaranían so he could work with the indigenous people there and over time they set up local community groups who worked together to secure their basic human rights.

On his return to Dublin after almost 15 years in South America, he continued to work in the broad field of adult education. He was a mentor for students in JUST, the Jesuit University Support Trust, situated in Ballymun and which works in partnership with Dublin City University in order to encourage the participation of the local community in the educational opportunities offered by the university.

As Bill Callanan noted, even to his last days, Henry was always interested in the future and how to change life for the better. He would acquire a mammoth book like Charles Taylor’s A Secular Age and digest the whole 500 pages by talking to anyone he met about it, said Bill. And many a visitor to his room in Cherryfield would be presented before leaving with an article photocopied from The Guardian or the latest book he was reading, about protecting the environment, or good gut health, or the latest scholarly research on the Christ of the gospels.

Above all, it was Henry’s deep faith that was the bedrock of his lifelong work. “Henry read widely on many topics, but there was always a book about spirituality theology on the go,” said one of his friends when people gathered out in the chapel grounds after the funeral Mass. “He loved the work of biblical scholar and theologian John Shea. For years he read his wonderful commentaries on the Sunday gospel readings, and of course, photocopied them and shared them widely with his friends and fellow Jesuits. He was so young at heart, so forward-looking, even in his faith. He welcomed change, it never scared him”

There were tears shed as Henry was laid to rest in Glasnevin. Tears of sadness but also of gratitude for having had the privilege of knowing such a good and caring man. As all his family said, ‘He will be sorely missed’. Ar dheis Dé go raibh a anam dílis.

Born: 21 April 1942, Piltown, Co Kilkenny
Entered: 27 September 1977, Manresa House, Dollymount, Dublin
Ordained: 06 June 1965, St Mary’s Cathedral, Kilkenny (pre Entry)
Final vows: 22 April 1990, St Francis Xavier’s, Gardiner St, Dublin
Died: 19 April 2023, Cherryfield Lodge, Milltown Park, Dublin

Part of the Manresa Community at the time of death

Older brother of Bishop Martin Drennan

FSS

    Born :  21st April 1942     Piltown, Co Kilkenny
    Raised :    Piltown, Co Kilkenny
        Early Education at Kilkenny NS; CBS Carrick-on-Suir, Co Tipperary; St Kieran’s, Kilkenny; San Diego Diocese; Gregorian University, Rome, Italy

6th June 1965 Ordained at St Mary’s Cathedral, Kilkenny
27th September 1977 Entered Society at Manresa House, Dollymount, Dublin
27th September 1979 First Vows at Manresa House, Dollymount, Dublin
1978-1979 John Austin House - Second Year Noviciate; Vocational Counselling at John’s Lane; Assistant Retreat Director in Rathfarnham
1979-1988 Campion House - Vocational Counselling
1988-1989 Tertianship at St Stanislaus College, Tullabeg and Campion House, Osterley, London
1989-1993 Gardiner St - Superior; Vocational Counselling; Director of Works
22nd April 1990 Final Vows at St Francis Xavier’s, Gardiner St, Dublin
1993-2000 Manresa House - Director of Ignatian Centre and Retreat House; Directs Spiritual Exercises
1994 Rector; Bursar
1999 Spiritual Direction at St Patrick’s College, Maynooth, Co Kildare
2000-2003 Clongowes Wood College SJ- Spiritual Director at St Patrick’s College National Seminary & Pontifical University
2003-2010 Milltown Park - General Secretary CORI (to 2007)
2005 Vice-Rector
2007 Child Protection Delegate; Spirituality Delegate
2010-2012 Loyola House - Child Protection Delegate; Spirituality Delegate
2012-2023 Manresa House - Rector; Child Protection Delegate; Spirituality Delegate; Directs Spiritual Exercises
2021 Directs Spiritual Exercises; Building Programme; Healthcare

https://jesuit.ie/news/mike-drennan-sj-his-legacy-lives-on/

Mike Drennan SJ: His legacy lives on

Fr Mike Drennan SJ died peacefully, surrounded by his family, at Cherryfield Lodge nursing home, Milltown Park, Dublin on 19 April 2023.

Archbishop Dermot Farrell of Dublin, four other bishops, and many priests joined the Jesuits and people from all over Ireland for Fr Mike’s funeral Mass in St Francis Xavier’s Church, Gardiner Street, Dublin on 24 April, followed by burial at Glasnevin Cemetery. Fr Mike is predeceased by his brother Martin, former Bishop of Galway, who died only five months ago.

Fr Mike was born in 1942 and raised in Piltown, County Kilkenny. He was educated at Kilkenny NS, CBS Carrick-on-Suir in County Tipperary, and St Kieran’s secondary school in Kilkenny. He trained for the diocesan priesthood in St Kieran’s diocesan college, Kilkenny, and was ordained at St Mary’s Cathedral, Kilkenny in 1965. He ministered in San Diego Diocese, USA, and studied psychology at Gregorian University, Rome.

Fr Mike entered the Jesuits at Manresa House, Dollymount, Dublin in 1977, and worked in the field of vocational counselling for many years while living at John Austin House, Campion House, and Gardiner Street in Dublin.

After taking Final Vows he served in numerous roles, including as Director of Manresa Jesuit Centre of Spirituality, Dublin; Spiritual Director at St Patrick’s College, Maynooth; Secretary General of CORI (Conference of Religious in Ireland), and Child Protection Delegate for the Irish Jesuit Province. He was a skilled spiritual director and gave retreats all over Ireland for many years.

He recently published a book on the ministry of spiritual direction entitled See God Act (Messenger Publications) ». He also completed a full liturgical year of gospel inspiration points for the Sacred Space book (2024) and online prayer website – a job normally done by at least 12 people, according to John McDermott, Director of Sacred Space, who greatly appreciated the work he did and the insights he shared. “His work will help the prayer of many thousands of people down the years to come,” says John; “His inspiration still goes on.” As Fr Tim Healy SJ said in his homily at the funeral Mass, “What Mike did he did with energy and creativity. During the pandemic, for example, with the help of Piaras Jackson at Manresa, he recorded hours of video and presided over hours of Zoom meetings in online retreats for diocesan priests.”

Regarding this new online presence, Piaras Jackson noted that “The pandemic seemed likely to narrow his scope and limit his ability to minister, but he mastered Zoom and was chuffed to find himself featuring on videos where he offered material for hope and meaning at a confused time. Casual YouTube surfers looking for snappy upbeat content may have quickly slid past his presentations, but those who knew and trusted him appreciated their thoughtful and rich content and welcomed how Mike was reaching out and relating rather than waiting it out or staying silent; for him, this was “keeping in contact as best we can” – communicating, not about himself, but opening new perspectives and meaning for others. And it’s important to say that all of Mike’s activity sprung from his own prayer; having invited us Jesuits in Manresa to commit to a time of daily prayer together during the lockdowns, I value the memory of how Mike was faithfully present day after day in our community chapel.”

As he lay in repose in Cherryfield on Sunday 23 April, a steady stream of people from all over the country came to say a final farewell and offer their condolences to his family, including brothers John, Paddy, and Jim. Many shared stories of how much Fr Mike had meant to them. It was clear that all through his lifetime he had encountered many people from a variety of backgrounds and all of them held one thing in common, namely the esteem and genuine affection they felt for him.

Mary Rickard, Health Delegate for the Jesuits, noted that it was fitting that he spent his last weeks in Cherryfield when in earlier times as a board member for over fifteen years he was centrally involved in setting up both the Milltown community building and Cherryfield Lodge nursing home as a centre of excellence for older or convalescing Jesuits from home and abroad.

At a meeting of the board just after his burial Mary Rickard, as Chair, read out the prayer attributed to St Ignatius which she felt summed up Fr Mike’s life of dedicated service to God: “Teach us, good Lord, to serve you as you deserve; to give, and not to count the cost, to fight, and not to heed the wounds, to toil, and not to seek for rest, to labor, and not to ask for reward, except that of knowing that we are doing your will.”

At the end of the Mass, Fr Mike’s nephew Karol spoke warmly of the man who was his uncle and summed up well the effect Mike’s short illness and premature death had on his fellow Jesuits. “It was like an earthquake,” he said. He will be sorely missed. But his videos are available on Manresa’s YouTube » and ‘Retreats @home’ ». They will surely remain valued by the many who were blessed by Mike’s generous life; the conclusion of his first video appearance is poignant as Mike offers an Easter blessing » before walking away.

Ar dheis Dé go raibh a anam dílis.

Born: 27 February 1934, Derry City, County Derry
Entered: 27 March 1956, St Mary's, Emo, County Laois
Final vows: 02 February 1966, Canisius College, Chikuni, Zambia
Died: 01 August 2023, Coptic Hospital, Lusaka, Zambia - Southern Africa Province (SAP)

Part of the John Chula House, Zambia Community at the time of death

Transcribed HIB to ZAM 03 December 1969

1956-1958 St Mary’s, Emo, County Laois
1958-1959 Milltown Park - Refectorian
1959-1960 Clongowes Wood College - works in school
1960-1962 Rathfarnham Castle - working in the community
1962-1963 Canisius College, Chikuni, Zambia - studying language, involved in buildings
1963-1964 Charles Lwanga, Chisekesi, Zambia - maintenance
1964-1966 St Ignatius Lusaka, Zambia - studying Art and Engineering
1966-1971 Canisius College, Chikuni, Zambia - Maintenance
1971-1972 Ireland
1972-1978 Canisius College, Chikuni, Zambia - Maintenance
1978-1980 St Ignatius, Lusaka, Zambia
1980-1986 Canisius College, Chikuni, Zambia - Maintenance
1986-1989 Luwisha House, Lusaka, Zambia
1989-199 Canisius College, Chikuni, Zambia - Maintenance

Final Vows 15 August 1966, Canisius College, Chikuni, Zambia

Southern Africa Province Province Obituary - sent 04 August 2023

Br Gabriel McKinney, S.J.

(1934-2023. In Zambia 1962-2023)

1 August 2023

He was 89 years old and 67 years in the Society of Jesus, 61 of those in Zambia.

Ort.................27 Feb 1934
Loc. Nat......... Derry, Co. Derry, N. Ireland, U.K.
Ingr. ............... 27 Mar 1956
Loc. Ingr. ....... Emo Park, Ireland
Tertianship.....Tullabeg, Co Offaly, Ireland
Transcribed..............HIB to SAP on 03 Dec 1969
Grad. ............. FF Dies.........02 Feb 1966
Loc. Grad....... Canisius, Chikuni Mission, Zambia
Defunc.. .........01 Aug 2023
Loc. Defunc....Coptic Hospital, Lusaka, Zambia

Gabriel McKinney was born on 27 February 1934 in Derry, Northern Ireland, of Thomas and Mary (née Crossan) McKinney. He went to primary school at St Eugenes and then finished off at St Columbus College. He always remained close to his family and would spend most of his home leave with them. One of his brothers, Anthony, became a Carmelite priest working in Dublin. In the time of The Troubles of the 1960s.1970s when there was so much social conflict in the North, Gabriel would have on display in Chikuni recreation room various memorabilia, including a rubber bullet fired by a British soldier.

He entered the Society at Emo in 1956. Afterwards he did some juniorate in Milltown Park before being missioned to Northern Rhodesia in 1962. He spent two years at St Ignatius, Lusaka gaining mechanical experience in a city garage and so preparing himself for his life’s work in the garage at Chikuni. He took his final vows in Chikuni in 1966 and later joined the newly founded Vice-Province of Zambia in 1969.

In Chikuni he took charge of the garage and of all matters connected with the functioning of a large and varied fleet of motor vehicles. These were absolutely essential in the pastoral activities that were carried out not only from Chikuni itself, but also from the more-or-less dependent parishes of Monze, Chivuna, Fumbo and Kasiya. In addition, there were the tractors and other machinery for the farm, as well as the pumps so necessary for the water supplied. Gabriel and his team were always there to keep them in good working condition, even if at times they had to coax some of them back to life after the daily wear and tear, an accident, or even neglect.

A noteworthy factor in all of Gabriel’s garage work was his success in transmitting his knowledge and skills to many local young men. Some of these stayed with him for years, working alongside him. Others left and went on to start small-scale mechanics business and fitness centers of their own. Gabriel may not always have been aware of it, but the work he has doing made a major contribution to the economic independence of the people and to their all-important food security.

He also served as a well-liked and effective house minister, for a year at St Ignatius, for two years at Luwisha House and for two separate periods at Chikuni (1979-1982; 1988-1990). He brought to this work the care for order and detail that characterized everything he did in the mechanical area. In addition, he developed a flair for vegetable growing and maintained a sizeable and productive garden in Chikuni, and also at Kizito’s near Monze during his brief stay there in 2002.

Having spent more than 50 years in Chikuni, Gabriel became almost the embodiment of that community, with its positive reputation for hospitality and for apostolic outreach to the nearby religious communities and the families of teachers, development personnel and workers living in the locality. He was a warm- hearted community man who enjoyed living and interacting with fellow-Jesuits from a variety of nationalities.

Those who lived with him, or knew him reasonably well, were much aware that what really kept Gabriel going, whether in the garage, in the community or in the garden, was his deep spiritual life. There was nothing ostentatious about this, but it was clearly the guiding principle of his whole existence.

https://jesuit.ie/news/remembering-brother-gabriel-mckinney/

Jesuit brother Gabriel McKinney SJ, who spent sixty years on mission in Africa, passed away on 1st August at the Coptic Hospital, Lusaka, Zambia, aged 89. Irish Jesuits International commemorated him recently with the essay below.

Go well, Brother Gabriel

From all the team at Irish Jesuits International we would like to send our thoughts and prayers to the family, friends and loved one’s of Brother Gabriel McKinney who departs this life leaving behind fond memories of his time and work in Zambia.

Gabriel McKinney was born on 27 February 1934 in Derry, Northern Ireland, of Thomas and Mary (née Crossan) McKinney. He went to primary school at St Eugenes and then later at St Columbus College.

He entered the Society at Emo in 1956. Afterwards he did some juniorate in Milltown Park before being missioned to Northern Rhodesia in 1962. He spent two years at St Ignatius, Lusaka gaining mechanical experience in a city garage preparing himself for his life’s work in the garage at Chikuni.

He took his final vows in Chikuni in 1966 and later joined the newly founded Vice-Province of Zambia in 1969. In Chikuni he took charge of the garage and all things regarding the up-keep and functioning of a large and varied fleet of motor vehicles. These were absolutely essential in the pastoral activities that were carried out not only from Chikuni itself, but also from the more-or-less dependent parishes of Monze, Chivuna, Fumbo and Kasiya.

In addition, there were the tractors and other machinery for the farm, as well as the pumps that crucial for the water irrigation. Gabriel and his team were always there to keep them in good working condition, even if at times they had to coax some of them back to life after the daily wear and tear.

A noteworthy factor in all of Gabriel’s garage work was his success in transmitting his knowledge and skills to many local young men. Some of these stayed with him for years, working alongside him. Others left and went on to start small-scale mechanics business and centres of their own. Gabriel may not always have been aware of it, but the work he was doing made a major contribution to the economic independence of the people and to their all-important food security.

Having spent more than 50 years in Chikuni, Gabriel became almost the embodiment of that community. He was a warm-hearted man who dedicated his life to making the lives of others better through his mechanic hands, upskilling and outreach to teachers and the wider parish community.

Go well, Brother Gabriel. Rest in Peace.

Posted on Irish Jesuit International August 8, 2023 by Joe Munnelly

Born: 31 December 1804, Cork City, County Cork
Entered: 02 October 1827, Aix en Provence, France - Franciae Province (FRA)
Died: 18 May 1866, Paris, France

Left Society of Jesus: 1830

Journalist in “Fraser’s” pseudonym Fr Prout

https://www.dib.ie/biography/mahony-francis-sylvester-father-prout-a5397

DICTIONARY OF IRISH BIOGRAPHY

Mahony, Francis Sylvester (‘Father Prout’)

Contributed by
Geoghegan, Patrick M.

Mahony, Francis Sylvester (‘Father Prout’) (1804–66), priest and humorist, was born 31 December 1804 in Cork, the second son of seven sons and four daughters of Martin Mahony, a woollen manufacturer, and his second wife, Mary Mahony (née Reynolds). Educated at Clongowes Wood College, Co. Kildare, he seemed destined for a career in the priesthood and was sent to St Acheul, Amiens (1819), and then to a Jesuit seminary in Paris. From there he went to Rome to study philosophy (1823–5), before returning to Clongowes to teach. A brilliant student and scholar, he was described as being the same in his youth as he was at his death: ‘caustic, irascible, opinionated, argumentative, [but] with a sharp sense of irony and satire’ (Mannin, 137).

Within two months of his return to Clongowes he was appointed master of rhetoric, but his rapid rise was halted abruptly after an ill-fated class outing to nearby Celbridge, in the course of which both students and master drank heavily and Mahony made a loud attack on the character of Daniel O'Connell (qv). There was uproar when the inebriated class returned past curfew, and Mahony was soon transferred to the Jesuit college of Fribourg, Switzerland. He went from there to Florence, where he was expelled by the Jesuits. Though he was ordained a secular priest in 1832, it seems he had persistent doubts about his vocation, which were shared by his superiors. He returned to Ireland in 1832 to assist in the Cork mission that was treating the cholera epidemic. The conflicts in his character resurfaced, however, and in 1834 he left suddenly after a serious disagreement with the local bishop. He moved to London, where he became a journalist and writer; for the rest of his life he was independent of church authority.

In 1834 Mahony began writing for Fraser's Magazine, and, like the other distinguished contributors, adopted a pseudonym – ‘Father Prout’; he also published as ‘Don Jeremy Savonarola’. Mahony had known a real Father Prout – Daniel Prout (qv), the parish priest of Watergrasshill, in his childhood – but in all other respects the character was the creation of his imagination. He invented biographical details and even a biographer; The reliques of Father Prout was published in 1837. His writing at this time was sharp and acerbic, and often brilliant: Thomas Moore (qv) was accused of plagiarism, O'Connell was regularly abused, and Prout won a wide readership. After a while Mahony's inspiration faded, and he moved to the staff of Charles Dickens's Bentley's Magazine. Conviviality was never Mahony's problem, but it seems alcoholism was, and in the engravings of the literary dinners, Thackeray, Coleridge and Carlyle are each shown with a glass of wine, whereas he is shown with three.

Deciding to travel on the Continent in 1837, from then on he lived abroad. He was Rome correspondent for the Daily News (1846–58), and Paris correspondent for the Globe from 1858 until his death. His health failed in the early 1860s and he became lonely and irritable. He burned his papers in his final days, and died 18 May 1866 at Paris. His body was brought back to Cork and he was buried in the vault of Shandon church. After his death he was remembered chiefly for ‘The bells of Shandon’, a nostalgic poem about Cork that may have been written when he was at Clongowes. It was the least of his works, but it achieved an enduring fame and became a popular song. Mahony was an erratic character, and his writing, sometimes spectacular, sometimes mediocre, reflected this.

Sources
Allibone; Webb; Cork Hist. Arch. Soc. Jn. (1892), 76–7; DNB; O'Donoghue; Ethel Mannin, Two studies in integrity: Gerald Griffin and the Rev. Francis Mahony (1954); D.Cath.B.; Robert Hogan (ed.), The Macmillan dictionary of Irish literature (1979) (under Prout); DIH; Welch; Boylan; Fergus Dunne, ‘A critical reappraisal of the texts and contexts of Francis Sylvester Mahony’ (Ph.D. thesis, University of Sussex, Brighton, 2003)

Edward John Boyd-Barrett

Born: 29 October 1883, Dublin, County Dublin
Entered: 07 September 1904, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1917, Milltown Park, Dublin
Final Vows: 02 February 1923, Mungret College SJ, Limerick
Died: 14 August 1966, Santa Clara Jesuit Informary, Santa Clara CA, USA

Left Society of Jesus: 16 June 1925

Edward John Boyd-Barrett

Educated at Clongowes Wood College SJ

by 1908 at Leuven Belgium (BELG) studying
by 1921 at St Ignatius College Tottenham London (ANG) studying
by 1925 at Georgetown University, Washington DC, USA (MARNEB)

◆ The Clongownian, 1967

Obituary

Father Edward Boyd-Barrett (former SJ)

Even if we discount the nostalgia that remembered youth so often arouses, it is difficult for an old Clongownian of the last years before the First World War to look back on them and not find himself murmuring: “Ichabod, for the glory is departed”. And it is not really the last sunlit days of the centenary, the leaders of Church and State, the flags and speeches and feasting which remains primarily in the memory of a great time. It is the people, the masters and boys of that generation : “troops of grey ghosts in the corridors calling”, that make it a time to remember with pride and gratitude.

Even in such company Fr Edward Boyd Barrett was an outstanding personality. He had been a boy at Clongowes for five years, but he was to be a master there for only the comparatively short period of three years, 1911-14. They were indeed full years in his life. In the first place he was an outstanding teacher of boys : colourful, dramatic, methodical, straightforward, never subtle, never dull. He taught English and History to all the honours classes, and the least part of his achievement was the success of his pupils in the examination results. In fact he never referred to exams, nor slanted his treatment of a subject to ensure good answering. That in his last year his pupils, in each grade that he taught, got first place in both subjects, and on one occasion nine out of ten of the top places, is a remarkable and verifiable fact. And if the good teacher's work is not just to impart knowledge, but to rouse and foster talent, he did that in such a way as to win lifelong gratitude from scores of men, widely differing in character and ability.

But he was not just a teacher. His good looks, his skill at games, his eloquence, his gift for friendship made him a natural leader. The long walks of by-gone play-days were to places of interest : Connolly's Folly, the Hill of Lyons, the Taghadoe Round Tower. And as they walked, he kept a whole class spellbound with imaginary adventures of the European “underground”. Social reform was in the air, but the wind of change blew lightly and fitfully in Clongowes at that time. He organised the first Social Study Club, with an admirably mixed programme of theoretical and practical work for its members, a small but enthusiastic leaven in the school. Before joining the Jesuits he had worked as a layman in Vincent de Paul circles, and he now called on old friends to help him educate his boys. Under that guidance they visited such institutions as the Seaman's Institute, the Night Shelter, and the Dublin Union Hospitals; and they helped regularly with the first of all Dublin Boys Clubs, that run by Dr Lombard Murphy in William Street.

To this practical work was added elementary theoretical study. There was as yet in those days no Social Science course on the Religious Knowledge curricula; but the club formed a little library of its own, and discussions and papers were the principal term activities. During the centenary celebrations a special meeting was held at which, in the presence of the cardinal and half a dozen bishops, Fr Eddie Coyne, then the club's secretary, gave the first of what was to be a long series of talks. From these activities sprang the Clongowes Boys Club; and an essential liaison with Dr Murphy brought to Belvedere as his heir the Newsboys Club.

Under Fr Boyd Barrett's direction the debates were important events, to which distinguished visitors came, such as the brothers Larry and Tom Kettle. And, if Gaelic Ireland was as yet a closed book to him as to most of his pupils, there was no doubting that he was himself proud of Ire land's heroic past, and hopeful of its future to a degree not easily matched in this age of disillusionment. He never returned to his old school, but he never forgot the boys to whom he had given his best years, and given also understanding, appreciation and even admiration. Fifty years later, when he was a continent away, he corresponded with more than one of them, and he is remembered today by scores of them with gratitude and affection.

To his nephews, three of whom were at Clongowes, we offer our sincere condolences on his death.

MB

History Ireland Vol 28 No 4 https://www.historyireland.com/the-boyd-barretts-and-the-new-irish-state/

The Boyd Barretts and the new Irish state : Privilege and change in the Catholic middle class

by Colum Kenny

One was a controversial Jesuit psychologist who left the priesthood and married but later recanted. One was a surgeon who served in the British Army but then canvassed for Sinn Féin. And the third joined the new Electricity Supply Board, his son becoming architect of the first major government building designed in independent Ireland.

These Boyd Barrett brothers are a metaphor for the conflicted modernity that marked the Irish state’s inception. From a solid middle-class background, Joe, Edward and James Charles embraced change - up to a point. Their grandfather, James Barrett, had been a barrister and justice of the peace who died in 1880, bequeathing the family Terracina, a fine house in Kingstown. Their father died in 1884, in his thirties, leaving his widow to rear three children aged under four.

The boys were far from the poverty of inner-city Dublin, as Edward later recalled. He wrote that Terracina:-

… was a large redbrick house with chestnut trees and elders in front and a gravelled drive. There were outhouses at each side and a large garden in the rear. The rooms were lofty with fine marble mantelpieces, and furnished in old mahogany. There were portraits and busts and a library of classical books, gathered by my grandfather …

Ring-doves in cages hung in a porch. In the garden were fruit trees and glasshouses for flowers, and a lawn for tennis. A pet donkey grazed at large while a stable housed the family’s chestnut horse, in the care of a coachman. These were privileged Irish Catholics.

The Boyd Barretts had a private tutor who prepared them for their education at Clongowes Wood, the Jesuit boarding school in County Kildare. In 1898 its pupils elected Joe, a keen sportsman, as their captain. He went on to study at the Catholic University Medical School in Dublin (later part of UCD when the National University of Ireland was created in 1908). He was a founder, and in 1903 captain, of its soccer club. A 1930 history of UCD reveals that Bohemians wanted four of the team’s best players, including Joe: ‘It is pretty certain that if Barrett had accepted our [college] Club would have gone to pieces’. His fellow students elected him to edit news from the medical school for the university’s St Stephen’s Magazine, which in late 1901 had rejected an article by the student James Joyce because it included mention of a volume on the Vatican’s Index of Prohibited Books.

Joe’s views on society hardened as he began to work as a doctor with children, becoming a surgeon in Temple Street Children’s Hospital. In 1911 he presented a paper to a public health congress in Dublin on the results of his investigations into the medical inspection of schoolchildren. In 1912 he said that ‘Ireland was the only country in which there was no state provision for the feeding of necessitous children, though no place required it more’. In 1913 he delivered a lecture outlining the desperate poverty of children in Dublin and calling for more children’s hospital beds and other measures to relieve it. He said that the State had failed the child. Speaking in 1915, he said that, ‘in addition to the medical work in the hospital, it was absolutely necessary to do something for the clothing of poor children’.

Joe served in France with the British Royal Army Medical Corps, but in 1914 he also ‘took a prominent part’ in the gunrunning at Howth by the Irish Volunteers. The fighting in Dublin in 1916 had a big impact on Temple Street hospital, and the British reaction to the rebellion further radicalised Boyd Barrett, as it did many other Irish people. Joe now associated publicly with the Sinn Féin movement and many leading figures of that period met at his home. Becoming a close personal friend of Arthur Griffith, he was acquainted with Michael Collins too.

In 1917 Joe wrote for Griffith’s weekly Nationality paper what the editor of the Nenagh Guardian described as ‘a remarkable article on Irish manufactures’. He also actively canvassed for Sinn Féin, speaking, for example, in 1917 on a platform with Arthur Griffith and Seán Milroy at Manorhamilton, Co. Leitrim, and a week later with John O’Mahony at what was advertised as a ‘monster meeting’ at Goresbridge, Co. Kilkenny, and in 1918 at Cootehill, Co. Cavan. During 1918 Arthur Griffith’s son, ‘under the care of Surg[eon] Boyd Barrett’, had a successful operation at the Children’s Hospital. On 29 July 1921 Dáil Éireann appointed Boyd Barrett one of its department of local government inspectors, and he fulfilled those duties eagerly for years.

Joe was an amateur artist. The British Medical Journal reported that he executed ‘some admirable works in oils, after paintings by Sir Thomas Lawrence and Giuseppe Ribera’. It is said that he completed a portrait of Arthur Griffith and another of Kevin O’Higgins. There is a sketch of Griffith in the National Library signed simply ‘JB’. Dated 4 July 1922, it is said to be ‘the last drawing’ made of Griffith before his death. It was published without attribution on 16 February 1923 in the new United Irishman.

During these difficult years Joe’s brother Edward (also known as ‘Jack’) got into trouble with his Jesuit superiors for his views. They postponed his final vows because he criticised the Irish hierarchy for cowardice in the face of Britain imperialism. He later claimed that the War of Independence might have been avoided had the bishops been more supportive of Sinn Féin, which he saw as ‘essentially a pacifist movement relying on moral force’. He is also said to have expressed opposition to the Anglo-Irish Treaty.

His Jesuit superiors were already concerned about his views on psychology and his attitude to discipline, and began to censor his work on psychotherapy and psychoanalysis. His book Strength of will, published in the USA in 1915, had been based partly on his dissertation, completed in Belgium. The poet Joyce Kilmer reviewed it favourably for the New York Times.

There was a possibility in 1924 that Edward would be appointed to a senior position at University College Galway, and the editor of Studies took up the matter with their Jesuit provincial on his behalf, but Edward’s superiors instead sent him to teach sociology (not psychology) at Georgetown University in Washington, DC. Once he was there, the prestigious Jesuit publication America began to publish articles by him on psychology. It stopped as a result of pressure from the Jesuit authorities in Ireland. An invitation from Fordham University to deliver lectures also met with opposition. Today, Edward’s unorthodox and challenging opinions are again receiving scholarly attention.

Recalled to Ireland, Edward instead left the Jesuits. He was to describe graphically his personal crisis then. Estranged from his church, he set himself up in New York as a psychoanalyst and married Anna O’Beirne, with whom he had a son. He wrote books, some critical of the church, and in one hinted at child abuse by Irish priests. He also completed a romantic novel about Shane O’Neill, returning to Ireland for two years in 1932 to conduct research for this.

Edward eventually reconciled with the Jesuits. He attributed this to the prayers of his recently deceased brother, James Charles. The latter had tried his hand at stockbroking but later found work in the pioneering ESB. James Charles’s son Rupert became a well-known Cork architect, who in 1935 won the competition for the design of the building on Kildare Street in Dublin that is home to the Department of Industry and Commerce.

The story of the Boyd Barrett brothers is a story of transition, illustrating how one middle-class Catholic family negotiated the social and cultural changes that saw the emerging Irish state struggle to stand on its own two feet.

Colum Kenny is Professor Emeritus of Communications at Dublin City University.

FURTHER READING

E. Boyd Barrett, The Jesuit enigma (New York, 1927).
E. Boyd Barrett, The magnificent illusion (New York, 1930).
Paula M. Kane, ‘Confessional and couch: E. Boyd Barrett, priest-psychoanalyst’, in K. Roberts SJ & S. Schloesser SJ (eds), Crossings and dwellings (Leiden, 2017).

Clongowes Wood College was bought by the Jesuits in 1814 at the cost of £16,000. In 1886, the Jesuit-run St. Stanislaus College, Tullabeg, county Offaly, was amalgamated with Clongowes Wood College. The school is dedicated to St. Aloysius of Gonzaga and is twinned with Portora Royal School, Enniskillen.

Rectors of Clongowes:
Peter Kenney 1814
Charles Aylmer 1817
Bartholomew Esmonde 1820
Peter Kenney 1821
Bartholomew Esmonde 1830
Robert Haly 1836
Robert St Leger 1841
Robert Haly 1842
Michael Kavanagh 1850
Joseph Lentaigne 1855
John McDonald 1858
Eugene Browne 1860
Robert Carbery 1870
Thomas Keating 1876
Edward Kelly 1881
John Conmee 1885
Matthew Devitt 1891
Michael Browne 1900
James Brennan 1900
Vincent Byrne 1904

Born: 20 June 1884, Dundrum, Dublin, County Dublin
Entered: 06 September 1902, St Stanislaus College, Tullabeg, County Offaly
Died: 16 May 1963, Sandyford, County Dublin

Left Society of Jesus: July 1903

https://www.dib.ie/biography/little-patrick-john-p-j-a4851

DICTIONARY OF IRISH BIOGRAPHY

Little, Patrick John (‘P. J.’)

Contributed by
Coleman, Marie

Little, Patrick John (‘P. J.’) (1884–1963), journalist, lawyer, and politician, was born 17 June 1884 in Dundrum, Co. Dublin, son of Philip Francis Little and Mary Jane Little (née Holdwright). His father, born in Canada of Irish parents, was a former leader of the Liberal party in Newfoundland, and served as premier, attorney general, and high court judge in Newfoundland, before coming to Ireland, where he became a supporter of the Irish parliamentary party.

Educated at Clongowes Wood College, Little studied law at UCD, where he was a prominent figure in the Literary and Historical Society. Associated with journalism from his time as manager of UCD's St Stephen's magazine, he was editor of various Sinn Féin newspapers between 1915 and 1926, including Old Ireland, New Ireland, Éire, Sinn Féin, and An Phoblacht. Involved in the forgery of the ‘Castle document’ which ordered the suppression of the Irish Volunteers prior to the Easter rising, he was on the Sinn Féin executive 1917–22, and stood as Sinn Féin candidate for Dublin Rathmines in the 1918 general election but was defeated by the unionist Sir Maurice Edward Dockrell (qv). From April to December 1921 he was a diplomatic representative of Dáil Éireann, visiting South Africa and South America, and in January 1922 attended the Irish Race Conference in Paris as Brazilian representative. He also became a partner in the legal firm Little, Proud, & Ó hUadhaigh, where one of his partners was Seán Ó hUadhaigh (qv).

An opponent of the Anglo–Irish treaty and founder member of Fianna Fáil, he was elected TD for Waterford in the June 1927 general election, a seat he held until his retirement from politics in 1954. Having served (1933–9) as parliamentary secretary to Éamon de Valera (qv) as minister for external affairs and president of the executive council/taoiseach, he was minister for posts and telegraphs 1939–48, which included responsibility for broadcasting. As minister he utilised the influence of his office for the development of arts and music. He had a particular interest in developing the potential of radio, and promoted the broadcasting of traditional and classical music on Radio Éireann, which included the hosting of a large series of public symphonic concerts by RÉ during the 1940s. Opposed to direct political control of broadcasting, he believed that it should be administered by a semi-state body.

Throughout the 1940s he championed unsuccessfully the establishment of a national concert hall, which he linked with his support for a council of national culture. When the British government established the Arts Council of Great Britain in late 1945, he looked to it as a model of what might be established in Ireland. The Arts Act 1951, which established An Chomhairle Ealaíon (Arts Council) and was enacted shortly before the government of John A. Costello (qv) left office, was essentially what Little had proposed in 1946. It was appropriate that de Valera, who regarded Little as his arts advisor, should appoint him director for a five-year term (Costello had intended to appoint Thomas Bodkin (qv)). Despite his age (he was 68 on appointment) he was an energetic director, and effective to the extent that the financial constraints of the early 1950s permitted. He established specialist panels to advise on particular aspects of the arts and followed the British example in launching local advisory committees (an initiative that ultimately petered out). Little did not stand in the 1954 general election.

Outside politics,
Little was involved for many years in working for the sick in Lourdes as a brancardier and was made a chef de service in 1935. He married (1917) Seonaid Ní Leoid; they had no children, but Seonaid had two daughters and a son from a previous marriage. He died 16 May 1963 at his home, Clonlea, Sandyford, Co. Dublin.

Sources
Liam C. Skinner, Politicians by accident (1946); Arts Council of Ireland, Annual Reports (1951–6); James Meenan (ed), Centenary history of the Literary and Historical Society (1955); Ir. Press, 17 May 1963; Maurice Gorham, Forty years of Irish broadcasting (1967); Vincent Browne (ed.), Magill book of Irish politics (1981); Walker; DCB, xii (1990); Brian P. Kennedy, Dreams and responsibilities. The state and the arts in independent Ireland [1990]; Ronan Fanning et al. (ed.), Documents on Irish foreign policy, i, 1919–22 (1998)

Born: 09 March 1901, Lahinch, County Clare
Entered: 04 October 1917, St Stanislaus College, Tullabeg, County Offaly
Ordained: 27 August 1929, Valkenburg, Netherlands
Died: 31 December 1932, La Mesa, CA, USA

Left Society of Jesus: 12 December 1932 (from Clongowes - Prefect)

Consecrated Bishop of Juneau, Alaska, USA 03 October 1951 to 19 June 1968

by 1927 at Valkenburg, Limburg, Netherlands (GER I) studying
by 1932 at Petworth Sussex (ANG) health

Irish Province News 48th Year No 1 1973

Obituary :

Bishop Dermot O’Flanagan (1901-1972)

Perigrinare Pro Christo
The phrase describes what through the ages has been the most distinctive feature of Irish Catholicism.

One bright June morning just fifty years ago eight young men manning, not an outrigger but a weathered fishing boat, dropped with the tide down Killary Fjord, not as yet seeking the ocean, but trailing a line for that most unsporting of fish - the mackerel, and making for a little beach at the foot of Mweelrea and the last swim and the last picnic of a good holiday, They came from all over the four provinces and half a dozen schools - ‘Rock, BCD, CBS, CWC, and Mungret, but they had been working together for two or three busy years and were a close-knit group - “A Band of Brothers”.

Very soon they would separate never to foregather again this side of the grave. On that June day in 1923, it is unlikely that any of them had a notion how wide their dispersal would be: Maurice Dowling to Zambia, Tom Perrot to Perth, D. Donnelly to Hong Kong and India, Tom Johnston to New Zealand and Quensland, Jim Brennan to Rhodesia, two would settle in Ireland but not before they had reached Capetown and Japan, one, Dermot Flanagan, would go further to the Arctic Circle in Alaska and to San Diego on the border of Mexico, His death then in California is mourned by old friends and companions in the four other Continents, for Bishop O'Flanagan was a friend and companion not likely to be forgotten, loyal, hard-working, cheerful, simple, enterprising, sanguine and unsefish.

What might be called the Belvedere Families have in successive generations played an important part in the school's life and work. Four, five or more boys, long-service pupils, follow one another in an unbroken line, and for a decade or more make their own special impression on school life, so that their contemporaries recognise those years as almost proprietory, belonging to them much as historians may write of the Tudor, Stuart or Georgian epochs. Such families were the Gaffneys, the Troddyns, the Quinns and not least the O'Flanagans - Cyril, Aiden, Louis, Paul, Dermot and Frank, following one another so that the school in their period never lacked one of the O'Flanagans to maintain tradition. It cannot have been without significance that this period covered the false dawn of Home Rule, the Anglo-Irish literary revival, the great strikes, the first World War, the 1916 Rising and its aftermath,

In 1917 Dermot entered the Irish Noviceship, taking his Vows in 1919. Ill health prevented him starting the usual studies and instead he joined the Clongowes Community; after an interval, however, he was to complete his Philosophy in Milltown Park, returning to Clongowes in 1923, to prefect and teach. His Theological studies were made at Valkenburg, where he was Ordained in 1929, Again ill health led to a postponement of Tertianship, and he returned to Clongowes as Higher Line Prefect. During a serious epidemic in the summer of 1933, he added to his work - first the duties of Minister, and then on the eve of the Intermediate Examinations those of Prefect of Studies. It was too much and the breakdown which might have been expected followed,
After a short rest in the “Sleeping Beauty” woods of Emo, a complete change of work and surroundings were decided on, and he volunteered for work in a parish in Alaska.

A couple of years later he became P.P, of Anchorage, where he built the parish church and remained until his consecration in 1951 as first Bishop of Juneau,

The Alaska to which he went was still to some degree that which European legend of the Gold Rush made popular. There were pioneering trips by dog sleigh to remote Eskimo country, but in Dermot's lifetime the territory became the 50th State of the United States, and its treasures in oil and meal hurried it along the road to modernization.

la 1969 in his 68th year he resigned his Bishopric, leaving the country which owed so much to half his lifetime of apostolic labour. In San Diego despite his failing health he continued to accomplish much pastoral work, until at last the ill health which had overshadowed all his manhood could no longer be resisted.

In San Diego seven Bishops including his Metropolitan Dr Tadhg Manning concelebrated his Requiem Mass. The remains were then flown to a similar Memorial Service in Anchorage, and fittingly laid to rest there in the Church, of which it may truly be said he was the Founder.

In that far off summer of 1923, Dermot and a companion cycled from Leenane through the Erriff Valley and climbed Croagh Patrick from the steep eastern side on a sweltering day

There was no one on the summit and after a brief visit to the little chapel, which, surprisingly, was open, they remained admir ing the view of the Islands of Clew Bay when they perceived three people, who had ascended by the pilgrims way; a woman on that torrid day dressed in a black skirt which almost touched the ground, was accomplished by her two sons, a very young man and a boy of 12. While they were in the chapel the Jesuits planned to photo the little group when they emerged, Soon they were joined by the young people but there was no sign of the mother. Perhaps thinking of the long way home to Louisbourg and the Delphi Valley, they questioned the younger boy. “Does your mother often stay long in the Church?” “Oh! Yes, often”. "Yes,, but what is she praying for?" "How would I know?" "Well, I know, I'm sure she is asking God for a vocation for the Priesthood for you.'
Almost in the shadow of Croagh Patrick lies the parish in which that boy worked in God's Service for many years, subse quently, while on the far side of the continent across the Atlantic which lay at his door, laboured the Priest and Bishop who had foreseen the younster's Vocation,

To Bishop Dermot's brothers and sister we offer our sincere sympathy.

https://en.wikipedia.org/wiki/Robert_Dermot_O%27Flanagan

Robert Dermot O'Flanagan (March 9, 1901 – December 31, 1972) was an Irish-born American prelate of the Roman Catholic Church who served as the first bishop of the Diocese of Juneau in Alaska from 1951 to 1968.

Biography
Early life
Robert O'Flanagan was born on March 9, 1901, in Lahinch, County Clare in Ireland. In 1908, he entered Belvedere College in Dublin.[1] After graduating in 1971, he entered St Stanislaus College, a Jesuit novitiate in Tullabeg, County Offaly. In 1920, the Jesuits sent O'Flanagan to the Netherlands to study at Ignatius College in Valkenburg.[2][3]

Priesthood
O'Flanagan was ordained to the priesthood for the Jesuit Order by Bishop Laurentius Schrijnen in Valkenburg on August 27, 1929.[4] Returning to Ireland, he taught at Clongowes Wood College in County Kildare from 1930 to 1932.[1] In 1932, dissatisfied with the Jesuit Order, he decided to leave it. At a eucharistic conference in Dublin, O'Flanagan met Reverend Patrick J. O'Reilly, a missionary from Alaska and the Pacific Northwest. After speaking with O'Reilly, he decided to go to Alaska on a three-month mission. [3]

Arriving in Juneau, Alaska, in January 1933, O'Flanagan was assigned by Bishop Joseph Crimont as a pastor of a parish in Seward, Alaska, to fill in for a priest on leave. Arriving in Seward, he received a warm welcome from both Catholic and non-Catholic residents. Their hospitality encouraged him to stay in Alaska permanently.[2] Later in 1933, O'Flanagan was assisting Reverend Dane, the pastor at Holy Family Parish in Anchorage. Dane wanted to take a medical leave and asked O'Flanagan to substitute at Holy Family. O'Flanagan would remain at Holy Family until 1951, eventually becoming pastor there. For 18 years, he would travel once a month to Seward, 120 miles from Anchorage, to minister to the parish there. [1][3]

In 1936, O'Flanagan headed a civic group to establish a new hospital in Anchorage. The existing hospital, built by Alaska Railroad in 1915 primarily for its employees, was reaching its limits due to the increased population of the city. After obtaining local funding, O'Flanagan persuaded the Catholic Sisters of Providence to staff and operate the new hospital for the general public. Providence Hospital opened on June 29, 1939.[3] O'Flanagan became a member of the operating committee for the first USO center in Anchorage. On November 30, 1943, O'Flanagan became a naturalized American citizen.[3]

Bishop of Juneau
On July 9, 1951, O'Flanagan was appointed the first bishop of the newly erected Diocese of Juneau by Pope Pius XII.[4] He received his episcopal consecration on October 3, 1951, from Bishop Francis Gleeson, with Bishops Charles White and Joseph Dougherty serving as co-consecrators.[4] O'Flanagan attended all four sessions of the Second Vatican Council in Rome between 1962 and 1965.

O'Flanagan's early resignation as bishop of the Diocese of Juneau due to poor health was accepted by Pope Paul VI on June 19, 1968.[4] He soon left Juneau to live at a Catholic retirement home in La Mesa, California. Dermot O'Flanagan died in La Mesa on December 31, 1972.[3]

(1) Curtis, Georgina Pell (1961). The American Catholic Who's Who. Vol. XIV. Grosse Pointe, Michigan: Walter Romig.

(2) Bagoy, John. "Fr. Demont O'Flanagan and Holy Family Church". Holy Family Cathedral History. Archived from the original on 28 October 2009.

(3) “O'Flanagan, Father Robert Dermot | Alaska History”. www.alaskahistory.org. Retrieved 5 May 2022.

(4) "Bishop Robert Dermot O'Flanagan". Catholic-Hierarchy.org.

https://www.alaskahistory.org/biographies/oflanagan-father-robert-dermot/

O'Flanagan, Father Robert Dermot

1901-1972 | Catholic Priest of Holy Family Church, Anchorage (1933-1951), and Bishop of the Diocese of Juneau (1951-1968)

The Path to Priesthood
Robert Dermot O’Flanagan was born on March 9, 1901, at Castle D’Arcy, Lahinch, County Clare, Ireland. He always used only Dermot as a first name.

After early schooling at Belvedere College, Dublin, a preparatory school for boys in Ireland, from 1908-1917, Father O’Flanagan entered a Jesuit novitiate at Tullabeg, County Offaly, Ireland, remaining there for three years. He did his theological studies at St. Ignatius College, Valkenburg, Limburg, Holland, and was ordained as a Jesuit priest there in 1929. From 1930 to 1932, he taught at a Jesuit secondary school for boys, Clongowes Wood College, in County Kildare.1

The year 1932 was a turning point in Father O’Flanagan’s life. In June, he left the Society of Jesus Jesuits, but remained a priest. He attended a Eucharistic Congress in Dublin. Among those attending was Father Patrick J. O’Reilly, S.J., a veteran missionary of the Pacific Northwest and Alaska. As a result of hearing O’Reilly, Father O’Flanagan volunteered for service in Alaska. He was sent to America on the S.S. Manhattan, arriving in New York on December 15, 1932.

In January 1933, Father O’Flanagan arrived in Juneau. He was met by Joseph R. Crimont, S.J., Vicar Apostolic of Alaska, who assigned him a temporary mission, the parish of Seward. He was warmly welcomed by the people of Seward and wrote back to Bishop Crimont: “. . . people were falling over themselves trying to help me and make me feel welcome at home—the non-Catholics as much as the Catholics. It was worthwhile leaving Ireland for that alone.”2

After a short time in Seward, Father O’Flanagan was sent to Anchorage and appointed as pastor of Holy Family Parish in July 1933.3 He was sent to relieve the ailing pastor of Holy Family Parish, Father Godfrey Dane, for a “temporary stint,” but the appointment became permanent. O’Flanagan served as priest for both Anchorage and Seward for eighteen years. Once a month he would travel to Seward to care for the parishioners there, then return to his duties in Anchorage.

Father Louis L. Renner, S.J., in Alaskana Catholica: A History of the Catholic Church in Alaska (2005), said this of Father O’Flanagan: “It did not take Father O’Flanagan long to become a well-known figure in Anchorage. His reserve, soft-spoken words, and beguiling Irish ways opened doors and hearts to him and to his message. Frequently he visited the sick in the Railroad Hospital. On a winter day, a common sight was that of Father ‘O’ shoveling snow off the rectory porch or church sidewalks. He tended the church and rectory furnaces, and his dusty coveralls became him no less than did his black cassock.”4

Parishioners recalled Father O’Flanagan was the most remembered of all priests in early Anchorage. His first altar servers were John Bagoy and Gene Pastro. Bagoy said he was known for “his thick Irish brogue and his outgoing personality.”5 Bagoy said that the “ladies of the parish were worried about him not getting enough to eat or eating the right food.”6 His diet seemed to consist of coffee and sweet rolls. They devised a system whereby he ate dinner with various members of the church on successive nights.

Establishment of Providence Hospital (1939)
Father O’Flanagan participated in local activities. He broached the subject of a new community hospital in Anchorage to Bishop Joseph R. Crimont, S.J., Vicar Apostolic of Alaska, and to the Sisters of Providence. In the summer of 1936, O’Flanagan became the leading member of a group of individuals with an interest in health care who actively lobbied the Sisters of Providence to establish a Sisters’ hospital in Anchorage. In the spring and summer of 1937, prominent citizens of Anchorage joined Father O’Flanagan’s lobbying effort, including Austin E. “Cap” Lathrop and physicians I.S. Egan, Howard G. Romig, Joseph R. Romig, and August S. Walkowski.7

In 1915, the Alaska Engineering Commission had made Anchorage their construction headquarters for the Alaska Railroad and had funded several new facilities, including the railroad hospital. The two-story, fifty-bed hospital opened on December 1, 1916. The Alaska Railroad hospital was “a severely plain, white frame building, with a simple pitched roof, perched between A and B Streets on a steep slope overlooking Ship Creek.”8 Although the hospital initially provided satisfactory services, as the Anchorage community expanded, it failed to keep pace with the growing needs of local residents.9 Colonel Otto Ohlson, General Manager of the Alaska Railroad, as part of his attempts to reduce the railroad’s deficit, made it more difficult for the local community to use the railroad hospital. In 1934, he began negotiations with the Sisters of Providence about operating a hospital in Anchorage and taking over the railroad’s patients.10 On June 26, 1935, an editorial in the Anchorage Daily Times stated: “The Anchorage hospital is overflowing with patients. A much larger hospital with more conveniences is sorely needed.”11

There was widespread public support for the establishment of a Sisters of Providence hospital in Anchorage. In 1937, the Catholic Sisters of Providence accepted the responsibility of building a new hospital. The Ninth and L Street Providence Hospital was formally opened under Sister Stanislaus of Jesus, the first Superior for the Sisters of Providence, in Anchorage, on June 29, 1939.12 Through Father O’Flanagan’s efforts and those of others, Anchorage and its hospital were better prepared for an era of sustained growth that would transform the community into Alaska’s largest city and commercial center.

The former “L” Street Providence Hospital building still stands at its original location and is used by the Anchorage Department of Health and Human Services. With the city population increasing rapidly, and with the closure of the Alaska Railroad hospital, even the new hospital quickly proved inadequate. Forty-five acres of land for a much larger, modern hospital was acquired near Goose Lake in 1955. The new Providence Hospital was opened in October 1962.13

United Service Organization (USO)
Father O’Flanagan served on the first Committee of Management for Anchorage’s first United Service Organization (USO) headquarters, which was located in a large log cabin at the corner of 5th Avenue and G Street. Opened on September 1, 1941, the Anchorage USO was a welcome place for military service members and their guests, and offered recreational activities, entertainment, socializing, and educational and spiritual services. Through the efforts of the Anchorage civilian population, local military authorities, and the New York USO, a larger, better equipped building was completed in February 1942. The large log structure, capable of holding five hundred people, was on a site leased from the Anchorage Post of the American Legion.14 In addition to becoming firmly involved in Anchorage’s community life through good works, Father O’Flanagan became a U.S. citizen on November 30, 1943.15

Holy Family Church
When Father O’Flanagan arrived in Anchorage, the Holy Family Church was a small wooden structure with a rectory. Father O’Flanagan began raising funds for a new building but it was a slow process during the Great Depression. In the mid-1930s, there was already talk about replacing the small, wooden church. World War II halted O’Flanagan’s drive to build a new, more substantial structure, to accommodate the increasing numbers attending. After the war, a drive to build the church was renewed and construction proceeded slowly as funds were raised. In 1946, construction began on the present church, Holy Family Cathedral (formerly, Holy Family Church), located on the corner of 5th Avenue and H Street. On December 14, 1947, the unfinished basement was ready enough for O’Flanagain to accommodate over two hundred people for the first mass. The one-story church, ornamented with geometric lines, has a square two-story bell tower at the front corner. The church was designed by Seattle architect Augustine A. Porreca in the Romanesque Revival style. In October 1948, the white cement exterior of the building was completed. The parish was able to use the main church, but the interior was not completed until 1952. In 1968, Holy Family Church was recognized as an archdiocesan cathedral.16

Becomes First Bishop of Juneau (1951)
On June 28, 1951, Pope Pius XII established the Diocese of Juneau.17 The Catholic Church recognized that the expanding population of Alaska warranted creating a bishop’s post in the Territory. Father O’Flanagan was ordained and installed as the first bishop of the Diocese of Juneau. He was consecrated as bishop in Anchorage on October 4, 1951, and formally installed on October 7, 1951 in the Cathedral of the Nativity of the Blessed Virgin Mary. He celebrated his first mass as bishop in Juneau on October 7, 1951.

Upon his departure from Anchorage, the Anchorage Daily Times editorialized: “His friendliness and humility won him an immediate spot in the hearts of all people. He extended his three-month visit until it ran into years. His flock prospered and grew under his leadership. The magnificent new Church of the Holy Family will ever be a monument in concrete to the inspiration and spiritual leadership he gave.”18

The new Diocese of Juneau was comprised of 70,800 square miles and included southcentral and southeastern Alaska. The remainder of Alaska continued to be administered as a Vicariate Apostolic in the newly created Archdiocese of Seattle. By 1961, the Diocese of Juneau consisted of eleven parishes, fifteen missions, four schools, and four hospitals. There were ten diocesan priests and five Jesuit missionaries to serve the estimated 20,000 Catholics. 19

Bishop O’Flanagan witnessed Governor Mike Stepovich’s swearing in at Fairbanks on June 8, 1957,20 and officiated at Representative Anthony J. “Tony” Dimond’s funeral in Anchorage on June 1, 1953.21 He visited many of the military installations throughout the state and accompanied various Catholic dignitaries on their tours of Alaska.

Bishop O’Flanagan traveled outside of Alaska to various Catholic gatherings. On July 15, 1959, he had an audience in Rome with Pope John XXIII.22 In September 1964 it was announced that he would attend the Vatican Ecumenical Council called by Pope Paul VI.23 In 1960, O’Flanagan gave the baccalaureate sermon at Carroll College in Montana and was awarded an honorary doctor of laws degree by the college.24

In August 1968, O’Flanagan retired as bishop for reasons of health. He retired to a Catholic retirement home in La Mesa, California, where he died on December 31, 1972.25 He was buried in the Catholic plot of Anchorage’s Angelus Memorial Park Cemetery.

Born: 26 February 1789, Scotland
Entered: 07 September 1810, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: 1820
Died: 12 March 1835, Aberdeen, Scotland

Left Society of Jesus: 1830

J 707 - change to ADMN/7/307

in Clongowes 1817;
in Friburg Switzerland 1826

Fr Edmund Hogan SJ “Catalogica Chronologica” :
Father Murphy says that at the age of 10, he entered the Scotch College at Ratisbonne, at 16 he went to Stonyhurst. His inscription is “Carolus Fraser, Miss : Ap : in Planis Scotiae ob : Aberd. xii Mar 1835, aet xlvii”. (cf FD Murphy’s “Collections”

He belonged to HIB and was very much esteemed by all his brethren in Ireland.
He was a Professor and Prefect at Clongowes and a most distinguished Preacher, as well as the author of a History of the Suppression, which is in the Milltown Park Archives.

Although he left the Society, he kept up a correspondence with the Irish Jesuits.
Loose leaf note in CatChrn : Entitled “Left Stonyhurst for Castle Brown” :

Born: 25 June 1919, Moville, County Donegal / Rathgar, Dublin, County Dublin
Entered: 24 September 1946, St Mary's, Emo, County Laois
Ordained: 03 June 1944, pre entry
Final Vows: 02 February 1959, Clongowes Wood College SJ

Left Society of Jesus: 13 November 1974 (Returned to Dublin Diocese)

by 1949 at Villefranche France (FRA) - studying

◆ The Clongownian, 1997

Obituary

Father Kevin McDowell (formerly SJ)

Kevin McDowell was ordained for the Archdiocese of Dublin and joined the Society of Jesus in 1948. He came to Clongowes in the autumn of 1950 fresh from the Noviciate to succeed a relatively elderly Jesuit as Spiritual Father. In those days the Spiritual Father was responsible for the whole school and Kevin struck us immediately by his youthful energy and enthusiasm. We grew to love his Omagh accent and his sense of fun.

Daily Mass at 7.30 am was compulsory for everyone and it was Kevin's duty to say Mass day in day out. In those days of frequent Confession, he was also available in his room every morning before Mass, as well as on every Saturday evening. From time to time he used also to give talks on “topical” matters - occasionally (especially following “Line matches” in rugby which he might have been called on to referee) making pleas for a decrease in unparliamentary language!

Kevin was a great soccer player and - along with Fr Frewen - was a regular companion on “soccer evenings”. Although always very fair and sporting, he was the sort of player who took no prisoners and was a much feared member of the “Community” XI = in those days there was a sufficient number of able-bodied Jesuits to face the Boys XI, with a little help from one or two “Laymasters”!

More than once Kevin played a very important role in pouring oil on troubled waters, acting as negotiator-cum-peacemaker in differences of opinion between the student body and school administration. On one famous occasion he managed to cram all of the 52 members of Sixth Year into the Spiritual Father's room to parley about a possible resolution of a row which had developed on account of “unacceptable behaviour” in the Refectory!

My own personal memory of Kevin is of a pleasant, if shy, person, gifted with immense patience and a great judge of character. His long years of service to Clongowes were interrupted only by the year of his Tertianship (a final year of spiritual formation in a Jesuit's training). When transferred from Clongowes, Kevin spent time in Mungret College, until its closure was announced. At the end of its penultimate year, Kevin left the Jesuits (with a broken heart? - or so it was said) to return to the Dublin Archdiocese. He served as Parish Priest in a number of parishes in and around Dublin and eventually retired from Ringsend, having reached the age of 75.

He had spent some time convalescing in Cherryfield after a serious cancer operation, and it was that terrible illness which carried him off. I used visit him in the Bullock Harbour Retirement Home and he was so grateful to be remembered, appreciating even the most fleeting call. He often surprised me by his detailed recollection of events in Clongowes over 40 years previously. He never lost his youthfulness and zest for life and he regretted his enforced inactivity. But I will always remember Kevin as ever-young and am grateful to have known him and to have been guided by him during my time as a boy in Clongowes in the 1950s. May he rest in peace.

MLS

Born: 27 September 1931, Dublin, County Dublin
Entered: 07 September 1949, St Mary's, Emo, County Laois
Ordained: 31 July 1963, Milltown Park, Dublin
Final Vows: Canisius College, Chikuni, Zambia
Died: 14 March 2018, Nazareth House, Manning Ave, Los Angeles, CA, USA

Left Society of Jesus: 1980

Transcribed: HIB to ZAM - 03 December 1966

Son of Stephen Guerrini and Ellen McInerney. Studied at UCD

Early education at Clongowes Wood College SJ

by 1958 at Chivuna, Monze, N Rhodesia - studying language Regency
by 1967 at Holy Name Manchester (ANG) working
by 1975 in Oxnard CA, USA (CAL) working

Born: 08 April 1924, Ballitore, County Kildare
Entered: 18 December 1946, St Mary's, Emo, County Laois

Left Society of Jesus: 31 October 1955

by 1951 at Chikuni, Chisekesi, N Rhodesia (POL Mi) working

Born: 09 November 1939, Derry, County Derry
Entered: 06 September 1957, St Mary's, Emo, County Laois
Ordained: 20 June 1971, Milltown Park, Dublin
Final Vows: 19 October 1977, Manresa House, Dollymount, Dublin
Died: 14 February 2020, Swords, County Dublin (a Romanian Orthodox priest)

Left Society of Jesus: 1986

Early education at Clongowes Wood College SJ

by 1963 at Chantilly France (GAL S) studying
by 1973 at St Louis MO, USA (MIS) studying

https://www.irishtimes.com/news/social-affairs/religion-and-beliefs/funeral-held-of-pioneering-irish-romanian-orthodox-priest-fr-godfrey-o-donnell-1.4176696

The funeral Mass of Fr Godfrey O'Donnell (80) the only Irishman to be ordained a priest of the Romanian Orthodox Church in Ireland, took place on Monday at St Columba's Church, Blakestown Way, in West Dublin. A total of 28 Romanian Orthodox priests from Europe and Ireland took part in the Mass.

From Derry, Fr O’Donnell died peacefully at his home in Swords last Friday. A Jesuit priest for 28 years, Fr Godfrey left the Catholic priesthood to marry Ruth in 1985, but had grown increasingly drawn to the Orthodox Church.

He was ordained a Romanian Orthodox priest in February 2004 by His Eminence the Metropolitan Iosif in a six-hour service at the chapel in Dublin's Belvedere College.

The ceremony was attended by representatives of the other Orthodox churches, in Ireland, the Catholic Church, the Church of Ireland, the Lutheran Church, the Presbyterian Church, and from the Romanian Embassy in Ireland.

As he explained at the 2004 ordination, “I had to make a choice to let go of my Catholic heritage and to embrace Orthodoxy. It has been a great gift this last four years. I have met so many extraordinary people, very gifted people, great Christians who have also had to give up a lot to come to a strange country like Ireland.”

In 2000, he was instrumental in establishing the first Romanian Orthodox parish in Dublin, based at Leeson Park. It followed contact in 1999 with Paris-based Metropolitan Iosif of the Romanian Orthodox Metropolitanate of Western and Southern Europe.

Fr O’Donnell had been Orthodox representative to the Irish Council of Churches and the Irish Inter Church Meeting, and was chairman of the Dublin Council of Churches for a period. In 2008 he was elected President of the Irish Council of Churches.

In November 2013 he was awarded the accolade of ‘Stavrophore’ by the Romanian Orthodox Church. ‘Stavrophore’ is derived from the Greek stavrophoros, meaning ‘cross–bearer’. It is the highest award bestowed upon married priests in the Romanian Orthodox tradition.

It conferred on Fr O’Donnell the the right to wear a cross in recognition of his work to firmly establish the Romanian Orthodox Church in Ireland and of his long service to the Romanian Orthodox community.

Survived by Ruth, burial took place on Monday afternoon at Dardistown cemetery in north Co Dublin.

https://dublin.anglican.org/news/2020/02/17/archbishop-pays-tribute-to-fr

It is with great sadness that we share the news of the death of Fr Godfrey O’Donnell, Romanian Orthodox priest and ecumenist, who died at his home in Swords on Friday February 14.

In 2004 Fr Godfrey became the first Irish–born person to be ordained as a priest of the Romanian Orthodox Church. The Derry man had been a Jesuit priest but left the priesthood in 1985. He felt increasingly drawn to the Orthodox Church and was instrumental in establishing the Romanian Orthodox parish in Dublin in 2000. His work for the Romanian Orthodox Church in Ireland was honoured in 2013 when he was awarded the accolade of Stavrophore, the highest award given to married priests in that tradition.

Known for his active ecumenism, he represented the Romanian Orthodox Church on both the of Dublin Council of Churches and the Irish Council of Churches. He was chair of Dublin Council of Churches and became the first representative of the Orthodox traditions to hold the role of president of the Irish Council of Churches from 2012 to 2014.

Paying tribute to Fr Godfrey, Archbishop Michael Jackson recalled a priest of tremendous vitality. “All of us who knew Godfrey recognised his faithfulness to God and rejoiced in his tireless and joyful presentation of the Romanian Orthodox tradition within Irish Christianity. He was always ready and willing to participate in the promotion of a better understanding of faiths and advocate for ecumenism through the Dublin Council of Churches. The sympathies and prayers of all of us in the United Dioceses lie with his wife, Ruth, and the Romanian Orthodox community,” he said

https://en.wikipedia.org/wiki/Godfrey_O%27Donnell

Fr. Godfrey O'Donnell (1939[1] – 14 February 2020) was a priest from County Londonderry, Northern Ireland, in the Romanian Orthodox Church.

From County Londonderry, O'Donnell, was a Jesuit priest for 28 years,[2] who left the order in 1985 to marry Ruth.[3]

Godfrey and his wife Ruth became involved in the Greek Rite church in Arbour Hill in Dublin, and joined the Romanian Orthodox church in 1999.

O'Donnell was asked by the Romanian Orthodox Metropolitan Joseph, based in Paris, to help secure a Romanian Orthodox priest for their community in Ireland.[3] In 2000 Godfrey was instrumental in the establishment of Romanian Orthodox services in Dublin, which began in the Chapel in Belvedere College in 2001.[4] In 2004 O'Donnell became the first Irish-born person to be ordained a Romanian Orthodox priest.[5] He was ordained in the Jesuit Chapel of Belvedere College, where Romanian Orthodox services were held each weekend.

Fr. O'Donnell ministered from The Romanian Orthodox Church based at Christ Church Leeson Park.

O'Donnell was elected President of the Irish Council of Churches in 2008. In 2013 O'Donnell was awarded the accolade of 'Stavrophore' by the Romanian Orthodox Church.[6]

O'Donnell served as head of the Romanian Orthodox Church in Ireland, and attended ecumenical and inter-faith, state services such as the National Day of Commemoration in this capacity.

He died at his home in Swords, Dublin, Ireland, on 14 February 2020, aged 80.[7][8]

Born: 10 November 1936, Crumlin, Dublin, County Dublin
Entered: 07 September 1955, St Mary's, Emo, County Laois
Ordained: 10 July 1969, Milltown Park, Dublin
Final Vows: 02 February 1977, Clongowes Wood College SJ
Died : 26 December 2023, London England

Left Society of Jesus: 1988

by 1963 at Loyola Spain (LOY) studying
by 1975 at Medellín, Colombia (COL) making Tertianship

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: 15 April 1906, Newbridge, County Kildare / Dublin City, County Dublin
Entered: 31 August 1923, St Stanislaus College, Tullabeg, County Offaly
Ordained: 24 June 1937, Milltown Park, Dublin
Final Vows: 02 February 1940, Mungret College SJ, Limerick

Left Society of Jesus: 25 September 1956 : Incardinated into Sault Ste Marie Diocese, Canada 1956

by 1929 at Berchmanskolleg, Pullach, Germany (GER S) studying
1931 Regency at Belvedere
by 1939 at St Beuno’s Wales (ANG) making Tertianship

Castlemount, Castleknock, County Dublin

Early education at Clongowes Wood College SJ

◆Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online
Murphy, Francis Stack
by Bridget Hourican
Murphy, Francis Stack (1807–60), lawyer, writer, and politician, was born in Cork, third son of Jeremiah Murphy (1779–1833) and Mary Murphy (née Stack). Jeremiah Murphy was a member of a wealthy merchant dynasty, and founded with his brothers (1825) the Midleton distillery, James Murphy & Co. John Murphy (qv), bishop of Cork, appears to have been related. Francis was educated at Clongowes Wood College, Co. Kildare, at St Cuthbert's, Durham, and at TCD, where he graduated BA (1829), after being awarded the gold medal for classics. He was called to the bar at Lincoln's Inn (25 January 1833) and thereafter practised in London. He managed to build up a good practice while indulging his literary interests. In 1834 he became connected with Fraser's Magazine as an occasional contributor, assisting his old Clongowes teacher, Fr F. S. Mahony (qv), (‘Father Prout’), with his ‘Reliques’. He was responsible for some of Mahony's Greek and Latin verses, including the Greek version of ‘The groves of Blarney’ and ‘Wreath the bowl’, and is introduced in the ‘Prout Papers’ as ‘Frank Creswell of Furnival's Inn’. However, his actual name appears on only one known work, a legal textbook, Reports of cases in the court of exchequer, 1836–37 (1838) which was written with Edwin T. Hurlstone.

Deciding to enter politics in the 1840s, he continued the O'Connellite tradition of his family; his father had been an active emancipationist. Murphy was elected as a liberal for Cork city in 1841 and sat until 1846 and then again from 1851 to 1853, although he continued to live and work principally in London. In February 1842 he was appointed serjeant-at-law in England and received a patent of precedence in 1846. In parliament Murphy was characterised by his short, well-judged interventions and was famous for his wit; several of his bons mots were recorded by Charles Gavan Duffy (qv) in his League of north and south (1886) and by Serjeant Robinson in Bench and bar (1891). His long speech in February 1844 against the trial of Daniel O'Connell (qv) was colourful, robust, and indignant, but he was no repealer and by July of that year O'Connell was expressing disappointment in him and preference for another candidate in 1846, Alexander McCarthy, also a barrister. Murphy was difficult to oppose as his family was wealthy and he enjoyed great clerical support, being related to the bishop of Cork, but he resigned voluntarily in 1846. In April 1851 he was reelected without opposition as an independent liberal for Cork city and sat until appointed commissioner of bankruptcy in Dublin in 1853. During his second parliamentary term he opposed the tenant league, and having been formerly protectionist, espoused free trade. He died unmarried in Kensington, London, on 17 June 1860.

Charles Gavan Duffy, League of north and south (1886), 211, 227; Serjeant Robinson, Bench and bar (1891); Law Times, xxxv (1860), 191; DNB; Cork Hist. Soc. Jn., lxxiv (1969), 17–18; M. O'Connell (ed.), The correspondence of Daniel O'Connell (1972–80), iv, 103; vii, 71, 259–60, 323–4; Michael Stenton and Stephen Lees (ed.), Who's who of British members of parliament, 1832–85 (1976), ii; Burke, IFR (1976); Walker; Diarmuid and Donal Ó Drisceoil, The Murphy's story (1997)

Born: 29 March 1929, Drumcondra, Dublin, County Dublin
Entered: 07 September 1948, St Mary's, Emo, County Laois
Ordained: 31 July 1962, Milltown Park, Dublin
Final Vows: 02 February 1965, St Aloysius, Washington DC, USA
Died: 20 February 2013, Littleton, CO, USA

Left Society of Jesus: 1970

Transcribed: HIB to HK - 03 December 1966

Early education at Clongowes Wood College SJ

by 1957 at Cheung Chau, Hong Kong - Regency studying language
by 1965 at SFX Church, Washington DC, USA (MAR) studying
by 1966 at U Michigan, Ann Arbor MI, USA (DET) teaching
by 1966 at U of Minnesota WI, USA (WIS) studying

https://en.wikipedia.org/wiki/John_Finbarr_Jones

John Finbarr Jones

John Finbarr "Jack" Jones (29 March 1929 – 20 February 2013) was a researcher and scholar of social development,[1] Dean of the Graduate School of Social Work at the University of Denver from 1987 to 1996.[2] He served on the Advisory Board of the United Nations Centre for Regional Development. As director of the social work program at the Chinese University of Hong Kong between 1976 and 1987, he helped recreate the social work field in China. He wrote or edited more than a dozen books on social development, focusing on human security, international conflict resolution, and transitional economies.

Early life and education
Jones was born in Dublin, Ireland, the fourth of five children born to John Jones, a customs and excise agent, and Kathleen O'Brien Jones. He attended boarding school at Clongowes Wood College in County Kildare, until 1948. He then completed his bachelor's degree at National University of Ireland, Dublin (now known as University College Dublin). He joined the Jesuit order after earning his bachelor's degree, and served as a missionary to Hong Kong. He left the priesthood in 1969. After leaving the priesthood, he earned a master's degree in social work at the University of Michigan, and a Master's in public administration, and a PhD in social work at the University of Minnesota. His doctoral dissertation was adapted into his 1976 book Citizens in Service: Volunteers in Social Welfare During the Depression, 1929 – 1941, which he co-wrote with John M. Herrick.[3]

He married Lois McCleskey Jones, in Washington D.C. in 1974. They had two children.

Professional life, research and scholarship
Shortly after Jones completed his doctoral work, the University of Minnesota recruited him to found its School of Social Development, where he was Dean from 1971 to 1976.

Jones then returned to Hong Kong, where he was director of the department of social work at the Chinese University of Hong Kong until 1987. While in Hong Kong, Jones was vice-chairman of the Hong Kong Council of Social Service, and a member of the Hong Kong Advisory Committee on Social Work Training. In 1980, he edited Building China: Studies in Integrated Development, which documented the earliest stages of development in the People's Republic of China following the upheaval of the Cultural Revolution.[4]

Jones was influential in promoting the concept of Social development theory in the field of social work.[5] In 1981, he co-edited Social Development which helped define this approach.[6]

In 1987, he was appointed dean of the Graduate School of Social Work at the University of Denver. Under his leadership the school founded the Bridge Project,[7] which supports education initiatives in Denver's public housing developments.[8] He also helped form a partnership between DU and the All China Youth Federation and the China Youth University for Political Sciences in Beijing, one of the first such collaborations between American and Chinese universities.[9]

After retiring as dean in 1996, he continued to work as a research professor affiliated with the University of Denver's Conflict Resolution Institute and the Graduate School of Social Work. His contributions to the fields of human security and social development included: The Cost of Reform: The Social Aspect of Transitional Economies which he co-edited with Asfaw Kumssa.[10] Jones was named dean emeritus of the University of Denver Graduate School of Social Work in 2004.

Throughout his academic career, Jones served on several international boards and committees, including the Advisory Committee of the United Nations Centre for Regional Development (UNCRD), and the International Council of Social Welfare. Jones was president of the American Humane Association and served on the Colorado Governor's Business Commission on Child Care Financing.[11]

Jones co-ordinated various private and publicly funded research projects, including:

Research on local social development, transitional economies, and social reforms in Asia and Africa, sponsored by the United Nations Department of Economic and Social Affairs (UNDESA) and United Nations Center for Regional Development (UNCRD).
Research on social development in China and Hong Kong, funded through the U.N. Social Welfare and Development Center for Asia and the Pacific.
Research on the chronic mentally ill, funded through the National Institute of Mental Health (NIMH).
Research on child protective services, funded by the United States Children's Bureau (HHS).
Program evaluation of rural violence prevention, and community impact studies, funded by the Blandin Foundation.
Gap analysis study of training, funded by the Ford Family Foundation.
Immigrants' online database creation and evaluation, funded by First Data / Western Union Foundation.
He also served on several editorial boards, including: Social Development Issues, Regional Development Dialogue, Regional Development Studies, Journal of Social Development in Africa, and Hong Kong Journal of Social Work.

Born: Walton Hall, Yorkshire, England
Entered: - 07 September 1815, Hodder, Lancashire, England - Angliae Province (ANG)
Ordained: 1823, Ireland
Final Vows: 15 August 1836
Died: 18 January 1852, Stonyhurst, Lancashire, England - Angliae Province (ANG)

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII

Waterton, William, Father,was son ofThomas Waterton, Esq, o f Walton Hall , and his wife Anne, daughter of Edward Bedingfeld, Esq.; born at Walton Hall,December 9,1794; studied his humanities at Stonyhurst College; entered the Society at Hodder, September 7, 1815, and was made a Spiritual Coadjutor August 15,1836. He studied theology at Clongowes College, Ireland, where he was ordained Priest1823. He served the mission of Pontefract at two periods ; also at Pylewell,near Lymington, Hants, for many years, and finally at Tunbridge Wells. In 1841 he was appointed Prefect of the Secular Philosophers at Stonyhurst, and died there, January 18,1852, æt.58. (ProvinceRegister.)

◆ Catholic Record Society, Volume 70, 1981

The English Jesuits, 1650-1829: A Biographical Dictionary

by Geoffrey Holt

Waterton, William. Priest.
b. December 9th, 1794, Walton Hall, Yorkshire.
s. of Thomas and Anne (Bedingfeld).
e. Stonyhurst 1806-15.
S.J. September 7th, 1815.
Hodder (nov) 1815-7.
Hodder (phil) 1817-9.
Clongowes, Ireland (theol) 1819-23.
Ordained priest 1823.
Stonyhurst 1823-4.
Pontefract 1824-6.
Pylewell 1826-35.
Hodder (tert) 1835-6.
Pylewell 1836-41.
Tunbridge. Wells 1841-5.
Wardour 1845-8.
Croft 1848-9.
Leigh 1849-?
Stonyhurst ?-1852.
d. January 18th, 1852, Stonyhurst. bu. Stonyhurst.

(Fo.7; 115; 113; CRS.13/400; CRS. 14/297; O1.433; Nec).