Showing 1926 results

Born: 01 May 1915, Bilbao, Spain
Entered: 11 September 1931, Tournai, Belgium, Spain - Castallanae Province (CAST)
Ordained: 07 June 1944, Shanghai, China
Final Vows: 02 February 1949
Died: 28 December 1998, Mandaluyong City, Manila, Philippines - Philippine Province (PHI)

by 1951 came to Aberdeen Hong Kong (HIB) working

Fr Claudio Acquaviva SJ served as the fifth Superior General (Father General) of the Society of Jesus (1581-1615).

Born: 03 November 1737, Bury St Edmunds, East Anglia, England
Entered: 07 September 1756, Watten, Belgium - Angliae Province (ANG)
Ordained: c1767
Died: 07 December 1802, Dublin - Angliae Province (ANG)

Alias Hacon; Alias Spencer

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Author of some works.

◆ The English Jesuits 1650-1829 Geoffrey Holt SJ : Catholic Record Society 1984
Son of William and Anne or Sarah Spencer
Educated St Omer 1746-1755
1755-1756 Douai
Entered 07/09/1756 Watten
1761Bruges College
1763/4-1767 Liège, Theology
Ordained c 17671767-1768 Ghent, Tertianship
1768 St Aloysius College (Southworth, Croft, Leigh)
1769-1774 St Chad’s College, Aston
1774-1798 London
1798-1802 Dublin

◆ Catholic Record Society, Volume 70, 1981

The English Jesuits, 1650-1829: A Biographical Dictionary

by Geoffrey Holt

Adams, James alias Hacon and Spencer. Priest.
b. November 3rd, 1737, East Anglia,
s. of William and Anne or Sarah (Spencer).
e. St Omers College 1746-55. S.C. Douay 1755-6.
S.J. September 7th, 1756.
Watten (nov) 1756-8.
St Omers College 1761.
Bruges College 1763-4.
Liège (theol) 1767.
Ordained priest c.1767.
Ghent (tert) 1767-8.
College of St Aloysius 1768 (Southworth, Croft, Leigh).
College of St Chad 1769-74-? (Aston).
London 1798, 1800.
Dublin 1802.
d. December 6th, 1802, Dublin.

(Fo.7; CRS. 12/85; CRS.69; 113; 114; SCH.3/5; Gil. 1/6; 13 ff.95, 99; 21; 41 n. 115; 49; 54 ff.5v, 16v; 29 f.324; 65; 68 pp. 78, 133; 25; 80; 137 ff. 86-7; DNB; RSC.89; 111; 119 ff.40, 42. For writings see Sut. Som.).

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
ADAMS, JAMES, began his Noviceship at Watten, 7th September, 1756. In the sequel he taught a course of Humanities with distinguished credit at St Omer. After pursuing the quiet tenor of his way as a Missionary for many years, he retired to Dublin in the early part of August, 1802, and died there on the 7th of December, the same year, aged 65. He was the author of the following works :

1. Early Rules for taking a Likeness. With plates, (from the French of Bonamici), 1 Vol. 8vo. pp. 59, London, 1792.
2. Oratio Acadcmica, Anglice et Latins conscripta. Octavo, pp. 21, London, 1793.
3. Euphonologia Linguae Anglicance, Latine et Gallice Scripta. (Inscribed to the Royal Societies of Berlin and London). 1 Vol. Svo. pp. 190, London, 1794. The author was honored with the thanks of the Royal Society, London.
4. Rule Britannia, or the Flattery of Free Subjects paraphrased and expounded. To which is added, An Academical Discourse in English and Latin, 8vo. pp. 60, London, 1798.
5. A Sermon preached at the Catholic Chapel of St. Patrick, Sutton Street, Soho Square, on Wednesday, the 7th of March, the Day of Public Fast. 8vo. pp. 34, London, 1798.
6. The Pronunciation of the English Language Vindicated. 1 vol. 8vo. Edinburgh, 1799.

Q. Was F. Adams the author of the following works mentioned in the catalogue of the British Museum :

1. The Elements of Reading, 12mo. London, 1791.
2. The Elements of Useful Knowledge. 12mo. London, 1793.
3. A View of Universal History. 3 vols. 8vo. London, 1795.
   From a letter of his friend John Moir, dated Edinburgh, 11th Nov. 1801, as well as its answer, it is obvious that the Father had it in contemplation to publish his Tour through the Hebrides. He had been much disgusted with the Tour of that “ungrateful deprecating cynic, Dr. Johnson”.

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

ADAMS, JAMES, Father, born in England 1737; entered the Society at Watten, September 7, 1756. Taught humanities at St. Omer's College with great success. In 1773 he was missioner at Aston, county Stafford, and died in Dublin, December 6, 1802, æt. 65. Dr Oliver, in his Colledanea S.J., enumerates several literary productions of this Father, not noticed in Father De Backer's Biblioth. des Ecrivains S.J.

I. Early Rules for taking a Likeness. With plates. From the French of Bonamici. 8vo. London, 1792.-II. Oratio Aca demica, Anglice et Latine Conscripta. 8vo. London, 1793. III. Euphonologia lingua Anglicana, Latine et Gallice Scripta. 8vo. London, 1794. Inscribed to the Royal Societies of Berlin and London. The author was honoured with the thanks of the Royal Society, London.-IV. Rule Britannia; or, the flattery of free subjects paraphrased and expounded. To which is added an academical discourse in English and Latin. 8vo. London, 1768.--V. A Sermon preached at St. Patrick's Chapel, Soho Square, March 7, 1798, the day of public fast. 8vo. London.-VI. The Pronunciation of the English Language Vindicated. 8vo. Edinburgh, 1799. Dr. Oliver asks if he was not the author of The Elements of Reading, ramo, London, 1791; The Elements of Useful Knowledge, 12mo, London, 1793; and A View of Unilersal History, 3 vols. 8vo, London, 1795. From a letter of his friend, John Moir, dated Edinburgh, November 11, 1801, as well as from the reply to it, it is obvious that Father Adams contemplated publishing his "Tour through the Hebrides."

https://en.wikipedia.org/wiki/James_Adams_(Jesuit)

James Adams (Jesuit)

James Adams (1737 – 7 December 1802) was an English Jesuit and philologist.

Life
Adams joined the English Jesuits in exile at their novitiate of Watten (France), on 7 September 1756. Afterwards Adams taught belles-lettres at the English College of St. Omer. Having exercised his functions as a missionary for many years, he retired to Dublin, August, 1802, and died there in the following month of December.

Works
Adams was the author of the following works.

Early Rules for Taking a Likeness. with plates, London, 1792; translated from Bonamici.
Oratio Academica Anglice et Latine. London, 1793.
Euphonologia Linguae Anglicanae, Latine et Gallice, London, 1794; for which he received the thanks of the Royal Society.
Rule Britannia, or the Flattery of Free Subjects Expounded; to which is added an Academical Discourse. London, 1798.
A Sermon preached at the Catholic Chapel of St. Patrick, Sutton-street, on Wednesday, March 7, the Day of Public Fast. London, 1798.
The Pronunciation of the English Language Vindicated. Edinburgh 1799.

References
Rose, Hugh James (1857). "Adams, James". A New General Biographical Dictionary. Vol. 1 AA–ANS. London: B. Fellowes et al. p. 95.

https://digital.nls.uk/learning/scottish-enlightenment/key-people/james-adams-1737-1802/

James Adams (1737-1802)
James Adams was a Jesuit and philologist from Bury St Edmunds. Philology is the historical and comparative science of language, tracing the origin of words, exploring grammar, studying texts and through these texts the culture of the people who wrote them.

Adams published a number of works on English pronunciation, and had a particular interest in the pronunciation of English in Scotland. His principal work on language was published in Latin and French as ‘Euphonologia Linguae Anglicanae’ (1794). He revised and republished it as ‘The pronunciation of the English language’ in 1799. Adams argued that there is a correct standard pronunciation of English.

https://www.newadvent.org/cathen/01135d.htm

James Adams

Professor of humanities at St. Omers, born in England in 1737; died at Dublin, 6 December, 1802. He became a Jesuit at Watten, 7 September, 1756, and worked on the mission in England. He wrote a translation from the French of "Early Rules for Taking a Likeness", by Bonomaci; and was honored with the thanks of the Royal Society of London, for a treatise on "English Pronunciation, with appendices on various dialects, and an analytical discussion and vindication of Scotch". He composed also a volume of Roman History, and projected a book on a "Tour through the Hebrides", which was never printed.

(Foley, Records of the English Province: Sommervogel, Bibliotheque de la c. de J., I, 50.)

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

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

Born: 04 November 1919, Wijchmaal, Limburg, Belgium
Entered: 23 September 1937, Drongen, Belgium - Belgicae Province (BELG)
Ordained: 14 May 1950
Final vows: 02 February 1953
Died: 26 September 1982, St Francis Xavier, Lavender Bay, North Sydney, Australia - Belgicae Superiors Province (BEL S)

by 1952 came to Rathfarnham (HIB) making Tertianship
by 1959 came to Wah Yan Kowloon, Hong Kong (HIB) working 1958-1963

Born: 08 May 1885, Valetta, Malta
Entered: 07 December 1908, Roehampton, London - Angliae Province (ANG)
Ordained: 25 April 1918
Final vows: 02 February 1926
Died: 23 June 1961, Stillorgan, Dublin - Angliae Province (ANG)

Member of ANG but died in HIB

by 1920 came to Milltown (HIB) studying
by 1925 came to Tullabeg (HIB) making Tertianship

Born: 20 June 1888, Le Val-d'Ajol, Grand Est, France
Entered: 09 October 1905, (HIB for Campaniae Province - CAMP)
Ordained: 29 August 1920
Final vows: 02 February 1924
Died: 07 November 1974, Mulhouse, Grand Est, France - Sinensis Province (CHN)

by 1954 came to Singapore (HIB) working - 1st group in Singapore with Patrick Joy

Born: 05 October 1900, Slaney Street, Wexford Town, County Wexford
Entered: 07 October 1918, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1934, Milltown Park, Dublin
Final Vows: 15 August 1937
Died: 15 May 1964, Talbot Lodge, Kinsealy, Dublin

Part of the St Stanislaus College community, Tullabeg, County Offaly at the time of death.

Father is an engine driver on the Dublin and South Eastern Railway.

Fifth of six sons (3 of them Christian Brothers) and he has four sisters (2 of whom are with the Sisters of Charity in America)

Early education was at a Convent school in Wexford and then he was sent to Synge Street, Dublin.

by 1929 in Australia - Regency

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
1927-1929 Sent to Australia, being assigned to St Ignatius College, Riverview as a teacher and Prefect of the Chapel.
1929-1931 Xavier College, Burke Hall as Prefect of Discipline and assistant Master of Ceremonies.
1931-1935 Returned to Milltown Park for Theology
1935-1936 Tertianship at St Beuno’s, Wales
1936-1938 He returned to Australia and St Aloysius College, Milsons Point as Minister and Director of the Crusaders of the Blessed Sacrament. He also edited the “Aloysian”.
1939-1946 He was appointed to Burke Hall teaching and Prefect of Discipline.
1947 Back in Ireland and spent the rest of his life as assistant Director of the “Ricci Mission unit”, helping with the periodical “Irish Jesuit Missions”.

He was a man noted for his wit and acting ability, but did not seem happy or successful as a classroom teacher.

◆ Irish Province News
Irish Province News 22nd Year No 2 1947
Clongowes :
Fr. W. Allen, of the Viceprovince of Australia, arrived in Dublin on 16th March, and is now teaching at Clongowes.
Irish Province News 39th Year No 4 1964
Obituary :
Fr William Allen SJ (1900-1964)

Fr. Allen was born in Slaney Street, Wexford, on 5th October 1900. He went to school first at the Mercy Convent, and later, when the family moved to Dublin, to the Christian Brothers School, Synge Street.
It was at a mission given by Fr. Tom Murphy, S.J. in St. Kevin's, Harrington Street, that Fr. Allen decided to become a Jesuit. Fr. Murphy arranged for him to see Fr. Michael Browne, of whom he wrote long after: “I was at once impressed and captivated by the sanctity of the priest”.
Fr. Allen entered in Tullabeg on 7th October 1918. After the noviceship he spent a year in the Juniorate before going to Rathfarnham and U.C.D., where he took his B.A. degree in 1924. For the next three years he studied philosophy in Milltown Park. In 1927 he went to Australia for his teaching, first in Riverview, then in Burke Hall, the preparatory school for Xavier, Melbourne.
In 1931 he returned to Milltown for theology, and was ordained on 31st July 1934. In 1935 he went to St. Beuno's for his tertianship, and in 1936 returned to Australia, teaching at St. Aloysius College, Sydney. In January 1937 he became Minister there, teaching, and in charge of the Crusaders and the Holy Angels Sodality. After some years he was changed to Burke Hall, prefecting and teaching, and in charge of the Apostleship of Prayer.
Fr. Allen returned to Ireland at Easter 1947, and went to Clongowes where during the summer he worked in the people's church. His Sunday sermons were appreciated by the people. However, already he was experiencing the defective hearing and consequent anxiety about Confessions, which were to restrict his work in the coming years. On the Status he was changed to Tullabeg, engaged in the work of the Ricci Mission Unit, as the Stamp Bureau was then called. He remained at this post till the end of his life, nearly seventeen years later. His heart was in Tullabeg, and although he greatly missed the philosophers when they went abroad in 1962, he was grateful to have been left in the place he liked best.
Shortly before Easter of this year he became unwell. An operation was found necessary, and was successfully undergone early in April. Throughout, he was in good spirits, “won all our hearts”, as the surgeon put it. He was sincerely appreciative of the kindness shown him during his illness by Fr. Rector, the doctors, nurses, and by Ours who visited him and supported him by their prayers. A good recovery followed. While waiting for a room in the convalescent home at Talbot Lodge, he spent some days in Milltown Park which he greatly enjoyed. He then went to Talbot Lodge, where every day he was up and about, and able to go out. But on Friday, 15th May, he collapsed and died.
Fr. Allen came of a family of whom two became priests - an Oblate Father, and himself a Jesuit - three became Christian Brothers, and three sisters became nuns in the Convent of the Incarnate Word, Texas.
He was a man of deep faith and simple piety. As a small boy, he used to serve Mass in the Franciscan Friary in Wexford. All his life he remained devoted to the service of the altar, training acolytes in the colleges, and later, when the scholastics left Tullabeg, instructing the small boys from around to serve in the people's church. It was with such younger boys that his work had mostly brought him into touch. His kindly ways, his jokes, won them to him, though their collective exuberance sometimes eluded his control.
The boys valued his kindliness. Some of them, some of their parents, kept in touch with him since his earliest days in Australia. Through the Advocate, coming each week from friends in Melbourne, through the college magazines carefully preserved in his room, through the catalogues and the Australian Province News, he followed with interest the careers of boys he had known, and the work of our Fathers in Australia.
In community life, he was always kindly, and, when in good spirits, cheerful even to infectious hilarity over stories, jokes, verses, sometimes of a nursery rhyme variety.
He preserved to the end and mellowed in that simple piety of childhood, a piety reflected in an exact observance of rule. In times of depression in these latter years, he sometimes, though always without a trace of bitterness, contrasted the little he seemed to himself to have achieved in life, with the accomplishments of others busy in active apostolate. He was consoled by the assurance that a hidden, prayerful life like his own, could do as much for God and souls as any absorbing apostolate.
He had learned well the lessons of his noviceship in Tullabeg, particularly about fidelity to the spiritual duties of rule. His day began with morning oblation and closed with visit after night examen.
In the people's church, which he loved so well and where he usually: said Mass, he celebrated with a prayerful reverence by which he will be best remembered.

Born: 02 July 1854, Paimpol, Brittany, France
Entered: 03 March 1876, Angers France - Franciae Province (FRA)
Ordained: 1888
Final vows: 02 February 1892
Died 28 July 1916, Poitiers, Vienne, France - Franciae Province (FRA)

by 1885 came to Mungret (HIB) for Regency

Anton Maria Anderledy was a Swiss Jesuit priest, who served as the twenty-third Superior General (Father General) of the Society of Jesus (1887-1892).

Born: 25 November 1843, Glasshouse, Vicarstown, County Laois
Entered: 04 September 1863, Milltown Park, Dublin
Ordained: 1880
Final Vows: 25 March 1885
Died: 29 June 1900, Collège de la Sainte-Famille, Cairo, Egypt

by 1866 at Drongen, Belgium (BELG) studying
by 1871 at Stonyhurst, England (ANG) studying
by 1878 at St Beuno’s, Wales (ANG) studying
by 1884 at Roehampton, London (ANG) making Tertianship
by 1901 in Collège Sainte Famille, Cairo, Egypt (LUGD) working

◆ HIB Menologies SJ :
Early education was at Clongowes.

After First Vows he was sent to Tullabeg for some Regency, as Prefect of Discipline.
He then went to Stonyhurst for three years Philosophy after which he returned to Tullabeg. He spent eight years in total working at Tullabeg, and his friends began to joke him, calling him the “Perpetual Scholastic”! In those days, given the scarcity of men to run the Colleges, if you were good at your job, you risked being penalised by a long stay in the Colleges, before being sent to Theology. However, Patrick never complained, and his sole desire was to do the will of his Superiors.
He was eventually sent to St Beuno’s for four years of Theology, and after Ordination, he made Tertianship at Roehampton.

From Ordination to his death he spent his life teaching. He was an excellent Greek scholar, and a first class general teacher. Those who met him were impressed by his charm and he made many friends, and easily. He had a very dry sense of humour, and even when he was in pain himself, his humour never failed him. He was a very honest and straightforward man. He was thought of as a sound Theologian and a very prudent advisor, so his opinions in both Theology and ordinary life were highly respected.

For some years before his death he had been failing notably. So, for health reasons it was decided to send him to Egypt. He spent nine months in Cairo, acting as Chaplain to the English troops, he edified all by his patience with suffering, and by his piety.

The Rector of Collège de la Sainte-Famille, Cairo wrote to the HIB Provincial : “I say nothing of the sweet tender piety of Father Anderson, of his unalterable patience, of his conformity to the will of God. In death he was truly the same holy and humble religious who so edified us during his sojourn among us. Shortly before he died, he said to me ‘Now I know the folly of those who put off their conversion till the hour of death. I have now but one thought, and even that I can scarcely turn to the subject on which alone I should be fixed’, and he told those around him that he willingly gave up his life for the good of the Egyptian Mission and for the conversion of its people”.
He died at Collège de la Sainte-Famille, Cairo, Egypt 29 June 1900

◆ James B Stephenson SJ Menologies 1973

Father Patrick Anderson 1843-1900
At the College of the Holy Family in Cairo on June 29th 1900, died Fr Patrick Anderson. A native of Portarlington, born on November 25th 1843, he was educated at Clongowes.

After his entry into the Society in 1863, the remarkable thing about his was that he spent eight years as a scholastic in the laborious work of the classroom, till at length his friends dubbed him jocosely the “perpetual scholastic”. Indeed, in those days when our numbers were comparatively few, and a great amount of work to be done, a good Master ran the risk of prolonged Colleges. But Mr Anderson, as he was then, never dreamt of making any remonstrations to Superiors, being happy to leave himself entirely at the disposal of obedience.

After taking his last vows in 1865, he spent the remainder of his life teaching and in the ministry. He was an excellent Greek scholar, a talent which he joined to the simple charm of manner and genial character, which won him many and fast friends. He was a man of very sound judgement, whether on matters of Theology or the affairs of daily life.

Towards the close of 1899, he was sent to Cairo, where it was thought the dry and warm climate might benefit his failing health. For nine months he acted as Chaplain to the English troops. However, his health continued to worsen and he died on June 29th 1900.

Shortly before his death he said to the Rector “Now I know the folly of those who put off their conversion till the hour of death, I have now but one thought, and even that I can scarcely turn to the subject on which alone I should wish to be fixed”. He told all those round him that he willingly gave up his life for the good of the Egyptian Mission and for the conversion of its people.

◆ The Clongownian, 1900

Obituary

Father Patrick Anderson SJ

Father Anderson, who was so well known to many Clongownians, died at Cairo on the 29th of June. He had been for some time in failing health, which was partly the reason why he had been sent abroad. Nevertheless, he rendered good service while at Cairo, especially in attending to the spiritual wants of his Catholic fellow-country men. Father Anderson was a boy at Clongowes in the early sixties, and entered the Novitiate at Milltown Park directly from Clongowes in 1863. A few years later he was appointed Master at Tullabeg, and with the exception of the years he spent abroad studying Philosophy and Theology, all his life was spent in working in Tullabeg and, Clongowes. Father Anderson will be particularly remembered by those who knew him for his kindly, genial character, and his readiness at all times to help others whenever his good sense, practical knowledge of the world, and sterling charity could be of any assistance to them. RIP

Born: 12 September 1896, Rathgar Avenue, Dublin City, County Dublin
Entered: 29 September 1913, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1928, Milltown Park, Dublin
Final Vows: 02 February 1933, Sacred Heart College SJ, Limerick
Died: 13 July 1985, Coláiste Iognáid, Galway

Parents live at Belgrave Square, Rathmines, Dublin. Father is chief cashier of John’s Lane Distillery, Thomas Street, Dublin.

Eldest of four boys (1 deceased) and there are five girls (2 Loreto Sisters)

Early education at Loreto Convent, Rathmines (now St Louis Convent) in 1908 he went to Belvedere College SJ and spent 8 years there.

by 1924 in Australia - Regency
by 1932 at St Beuno’s Wales (ANG) making Tertianship

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Edward Andrews came to Australia at the end of his philosophy studies in 1922 and was sent to Riverview. From 1923-25 he was third division prefect, taught in the classroom and assisted with cadets, He seemed to be a born teacher and he enjoyed his time in Sydney.
His subsequent work in Ireland included being prefect of studies in The Crescent and Galway, as well as being rector at The Crescent, finally teaching for 42 years in schools. Andrews was an outstanding Irish scholar, and a fine musician.

◆ Irish Province News

Irish Province News 60th Year No 4 1985

Obituary

Fr Edward Joseph Andrews (1896-1913-1985)

Born on 12th September 1896. 29th September 1913: entered SJ. 1913-35 Tullabeg. noviciate. 1915-19 Rathfarnham: 1915-16 home juniorate, 1916-19 studying at UCD. 1919-22 Milltown, philosophy. 1922-25 Australia, regency at Riverview, Sydney. 1925-29 Milltown, theology. 1929-31 Galway, teaching 1931-32 St Beuno's, tertianship.
1932-40 Crescent, prefect of studies. 1940-42 Rathfarnham, minister of juniors. 1942-56 Galway, prefect of studies. 1956-62 Crescent, rector. 1962-85 Galway: teaching till 1972 doc. an. 42); house confessor; 1963-98 spiritual father to community; 1971-85 church and parish confessor.

Edward Joseph Andrews was born in Dublin on 12th September 1896. He was educated at Belvedere and entered the noviciate at Tullabeg on 19th September 1913. During his juniorate in Rathfarnham he took his degree in modern languages, and then went on to philosophy in Milltown. His first experience of college work was in Australia, at Riverview college, where for three years he was Third Prefect. He also taught and was in charge of the junior cadets. He returned to Ireland for theology and was ordained at Milltown Park in 1927.
After tertianship at St Beuno's Fr Eddie went to the Crescent as prefect of studies. He is recalled as having been very active, dedicated and successful. The number of pupils in the school had gone down considerably in previous years: he was responsible for building it up noticeably, especially by giving great attention to the junior classes. He established friendly relations with the parents, and enlisted their aid in securing that sufficient time was given to homework.
In 1940 Fr Eddie was appointed Minister of Juniors, but after two years was transferred to Galway as prefect of studies, which position he was to hold for the next fourteen years. This was probably the happiest and most successful period of his life. His eight years at the Crescent had given him valuable experience, and he was still young enough to undertake his new assignment with enthusiasm. The level of the Irish language was at its highest during these years, largely due to his efforts, and, as previously in the Crescent, he was on intimate terms with both the boys and their parents.
In 1956 he was appointed Rector of the Crescent. He held this position for six years with considerable success, but one gathers that the expectations aroused by his previous success as prefect of studies were not completely fulfilled. It was thought that there were changes in the air which he did not understand, and that his mentality was too greatly influenced by his long sojourn in Galway. At this time also his health began to deteriorate, arthritis making itself clearly shown.
In 1962 Fr Eddie returned to Galway, and was destined to give service to school and church for over twenty more years. For the first few years he did some teaching, but later devoted himself to work in the church, which he was able to continue, though on an ever-diminishing scale, to the end of his life. He had in this period several heart attacks, and his arthritis become more and more crippling. During the last year or so he became almost a complete invalid, and at this time was the recipient of most kind care from Br William McGoldrick and Sr Mary of the Little Sisters of the Assumption.
Towards the end of this year there was a noted deterioration in his condition. On 1st July (a Friday) he had been feeling particularly unwell, and decided not to offer Mass. Later in the evening he felt better and offered Mass at 8 pm, after which Br McGoldrick assisted him to bed. About 1.30 am he rang the emergency bell for assistance, and it was seen that he was near the end. He received the sacrament of the sick, and the doctor was immediately summoned but came only in time to certify death.
Looking back over the long and full life of Fr Eddie Andrews, one sees three outstanding points. Firstly, there was his love of the Irish language. He devoted much time to its study, and made frequent visits to the Gaeltacht, often accompanied by groups of his pupils, to whom he communicated his own genuine enthusiasm. Then there was his great musical talent. He was a good pianist and cellist, had a fine tenor voice, and was the leader of the Milltown choir during philosophy and theology. He encouraged music amongst his pupils, and, during his long period as prefect of studies in Galway, staged, in collaboration with Fr Kieran Ward, a whole series of musical plays. Lastly, one recalls with affection his cheerful and courageous disposition, which remained unchanged during his later years when ill-health made life so difficult for him.
Suaimhneas Dé dá anam.

Born: 10 January 1927, Lisonally, Campsie, Omagh, County Tyrone
Entered: 14 September 1944, St Mary's, Emo, County Laois
Ordained: 31 July 1958, Milltown Park, Dublin
Final Vows: 02 February 1962, Rathfarnham Castle, Dublin
Died: 27 November 2018, Cherryfield Lodge, Dublin

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

Son of William Paul Andrews and Christina McAleer. Father was a Lieutenant-Colonel in the British Army.

Eldest of three brothers with one older sister.

Early education was at a Convent school in Lancashire, then at Runnymede St Edward's Catholic Primary School, Liverpool, one year at Belmont Abbey, Hereford, four at Wimbledon College, London, one at St Columb’s Derry, and then three years at Blackrock College CSSp.

by 1951 at Berchmanskolleg, Pullach, Germany (GER S) studying
by 1960 at Nth American Martyrs, Auriesville NY (NEB) making Tertianship
by 1964 at Selly Oak, Birmingham (ANG) studying

Born: 28 May 1743, Mexico
Entered: 18 March 1764, Tepotzolán, Sinaloa, Mexico - Mexican Province (MEX)
Ordained: 22 September 1770, Italy
Died: 07 April 1788, Magdalena Church, Bologna, Italy - Mexican Province (MEX)

Studied and novitiate at the College of Tepotzolán
Arrested 25th June 1767
Was a member of MEX on the day of the suppression

◆ Fr John MacErlean SJ :
1767 Repeating some of his studies at the time of the arrest of all Jesuits. Deported to Italy, where he was Ordained.
A close relative of Br Thomas Arsdekin

Born: 16 March 1619, Kilkenny City, County Kilkenny
Entered: 20 September 1642, Mechelen, Belgium - Flanders Province (FLAN)
Ordained: 28 March 1648, Louvain, Belgium
Final Vows: 09 December 1657
Died: 31 August 1693, College of Antwerp, Belgium - Flanders Province (FLAN)

Alias MacGiolla Cuddy

Son of Nicholas Archdekin and Anne Sherlog. Read Humanities in Ireland and Philosophy at Louvain
1649 in Tertianship at Mechelen
1650 Returned in Roman Cat age 34 having read 4 years of scholastic Theology
1671 Professor of Scripture at Antwerp (Louvain?) and was published - also taught Scripture, Humanities, Theology and Philosophy
Abbé Henegan says RIP 1690; Another account in suggests Ent 1649
Monument at Thomastown Kilkenny

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Son of Nicholas and Ann née Sherlock
Studied Humanities at Antwerp and Lille under the Jesuits before Ent, and four years Theology in the Society. He knew Latin, Irish, English and Flemish.
1650 Teaching Humanities (HIB Catalogue 1650 - ARSI)
1653 Arrived at Professed House Antwerp, 26/03/1653, and Taught Humanities for six years and was a Professor of Philosophy, Moral Theology and Sacred Scripture, chiefly at Louvain and Antwerp, where he died. (cf Oliver, Stonyhurst MSS; and for his writings de Backer “Biblioth. des Écrivains SJ”)
Writer; Professor of Theology and Sacred Scripture. (cf Foley’s Collectanea)

◆ Fr Francis Finegan SJ :
Son of Nicholas and Anne neé Sherlock
He studied humanities in Ireland and Antwerp and on the completion of his philosophy studies at Louvain, entered the Society at Mechelen.
Having studied theology at Louvain he was Ordained priest there 28 March 1648.
Recalled to Ireland, he taught Humanities at Kilkenny until the fall of that city to the Cromwellian forces.
On his return to Belgium he continued to teach Humanities.
1657-1690 Professor of the ecclesiastical sciences :
1657-1665 Philosophy Antwerp, Sacred Scripture and Hebrew at Antwerp
1665-1674 Sacred Scripture, Hebrew and Moral Theology at Louvain
1674-1690 Prefect of ecclesiastical studies, Scripture and Moral Theology at Antwerp
1690-1693 On his retirement he continued to live at the College of Antwerp where he died 31 August, 1693.
The writings of Richard Archdekin were read in probably every theologate of Europe.
His most famous work was the “Praecipuae Controversiae Fidei” which went into many editions in his lifetime. The 1686 edition contains biographical notices of Blessed Oliver Plunket and Archbishop Peter Talbot.
Notable too amongst his works is his treatise on miracles composed with special reference to favours received through the veneration of relics of St. Francis Xavier which were kept at Mechelen. This book is said to be the first known to be printed in Irish and English conjunctively.

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
ARCHDEACON, or ARCHDEKIN, RICHARD, Father, a native of Kilkenny, born March 16, 1618; made his humanities and two years philosophy out of the Society, and four years theology in it at Louvain. Knew the Latin, Irish, English, and Flemish languages; entered the Society at Mechlin, September 28, 1642. In 1650 was teaching humanities. (Irish Catalogue, 1650, in Archives, Rome). He was son of Nicholas Archdeacon and his wife Ann Sherlock; had studied under the Jesuits at Antwerp and Lille, and was a Pro fessed Father. He arrived at the Professed House, Antwerp, March 26, 1653 ; taught humanities for six years and was Professor of philosophy, moral theology, and Holy Scripture for a long period, chiefly at Louvain and Antwerp, and died at the latter placc August 31, 1693, æt. 75. (Oliver's Collectanca, from Stony hurst MŠS. For his writings see Father De Backer, Biblioth. des Ecrivains 5.7.)

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online
Archdekin (Ardsdekin, MacGiolla Cuddy), Richard
by Terry Clavin

Archdekin (Ardsdekin, MacGiolla Cuddy), Richard (1619–93), Jesuit priest and scholar, was born 16 March 1619 in Kilkenny city, son of Nicholas Archdekin and his wife Ann (née Sherlock). After being educated at the classical school in Kilkenny, he travelled to Antwerp (1637) to study theology at the Jesuit college there before moving to Louvain (1640), where he studied philosophy. Already proficient in Irish, English, and Latin, he became fluent in Flemish. On 20 September 1642 he entered the Society of Jesus at Malines (Mechelen) before returning to Louvain (1644) to resume his study of philosophy. He was ordained a priest on 28 March 1648 and, after completing his tertianship, returned to Ireland in summer 1649 to join the Jesuit mission there. Presumably he would have been a member of the teaching staff of a college that the Jesuits intended to establish in Kilkenny, but these plans were dashed by the invasion of Ireland by a militantly anti-catholic English protestant army under the generalship of Oliver Cromwell (qv). Archdekin was soon obliged to flee to Galway, which held out until 1652, after which he managed to slip away and (after a period in hiding) eventually found a ship bound for the Continent. He landed in the Spanish Netherlands on 26 March 1653.

Thereafter he pursued a successful academic career on the Continent, being first appointed to teach humanities at Malines and Alost (Aalst). In 1657 he became professor of philosophy at the Jesuit college in Antwerp and continued as such until 1662, when he began teaching scripture and Hebrew. He moved (1665) to the Jesuit college at Louvain, where he taught scripture, Hebrew, and moral theology before serving as professor of scripture and moral theology at Antwerp from 1664 until his retirement in 1690.

He also wrote a number of works, and his first publication, A treatise of miracles (1667), was printed in both Irish and English. When writing in Irish he used the pseudonym MacGiolla Cuddy. In 1671 he published Vita et miraculorum sancti Patritii Hiberniae, which included a life of St Patrick (qv) and also elaborated on prophecies attributed to St Malachy (qv). The same year he published Praecipuae controversiae fidei, a practical guide for missionary priests in Ireland. It included material on theology, philosophy, the catholic rite, secular and ecclesiastical history, sermons, and religious instruction. In particular it incorporated many references to Irish affairs. The first edition of 1,000 copies was sold out within months and it went through eleven editions in his lifetime. The 1686 edition was retitled Theologia tripartite universa and expanded on the preexisting material to include lives of the martyred archbishop of Armagh, Oliver Plunkett (qv) and of Peter Talbot (qv), archbishop of Dublin. In 1700 an error was uncovered in his teaching on philosophical sin, and as a result the book was placed on the prohibited index. This error was corrected in subsequent editions. He died at Antwerp 31 August 1693 and was buried in the Jesuit graveyard there.

Webb; Crone; T. Wall, ‘Richard Archdekin's catechetical hour’, IER, no. 70 (Jan.–June 1948), 305–15; Boylan (1988 ed.); Dictionary of catholic biography (1962); ODNB

Forename: Richard
Surname: Archdekin
Alternate surname: Ardsdekin, MacGiolla Cuddy
Gender: Male
Career: Religion
Religion: Catholic
Born 16 March 1619 in Co. Kilkenny
Died 31 August 1693 in Belgium

◆ James B Stephenson SJ Menologies 1973

Father Richard Archdekin 1618-1693
Richard Archdekin came of a distinguished Kilkenny family, being born in that city in 1618. He made his early studies at Antwerp and Lille, and finally entered the Society in 1642.

Form most of his life he lectured at Louvain and Antwerp in Philosophy, Moral Theology and Sacred Scripture. He was a voluminous writer. From his pen we have : “A Treatise on Miracles”, written in English and irish, the famous “Theologica Tripartita”, “The Life and Miracles of St Patrick”, “The Mirac les of St Francis Xavier”, and the most useful and influential of all his works, a translation of the Catechism of St Peter Canisius.

He died full of works and ripe in merit and age at Antwerp on August 31st 1693.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
ARCHDEACON, RICHARD, was born in Kilkenny in 1619. He was admitted into the Society of Jesus at Mechlin, at the age of 23, and in due time was enrolled among the professed Fathers of the Order. After teaching Humanities for six years, and Philosophy, Moral Divinity, and Scripture for a very long period, chiefly at Louvain and Antwerp, he died in the last mentioned city, about the year, 1690, according to Harris (p. 203, Writers of Ireland) We have from the pen of this Rev. Father:

1. “A Treatise on Miracles”, written in English and Irish, 8vo. Louvain, 1667. In the Annual Letters of Ireland of 1673, mention is made of a book, quem de S. Xaverii miraculis edidit Anglice P. Richardus Archdekin .
2. “Theologia Tripartita Universa”. 8vo. Louvain, 1671. During the Author s life this useful work was frequently reprinted.
3. “Vitae et Miraculorum S. Patricii Epitome”. 8vo. Louvain, 1671. I am un able to describe the book : but a copy at the sale of Mr. Bradish s Library, in the summer of 1829, was deposed of by Jones, Trinity Street, Dublin, for eight Guineas.

https://www.ucc.ie/en/cnls/resources/findinglist/richardarchdekin/

Richard Archdekin

Born in Kilkenny, and also known as Mac Giolla Cuddy, or Arsdekin. He studied theology at Louvain, and then became a Jesuit at Mechelen in 1642. He taught philosophy, moral theology, and scripture at Louvain and Antwerp, and several of the theses over which he presided were printed and are listed below. He wrote a treatise in English and Irish on miracles. His Theologia Quadripartita, a guide to essential Catholic teachings and controversies with Protestants, was extremely popular, quickly selling out, and he produced an expanded form of the work in the same year, the Theologia Tripartita. The work received censure from the Inquisition and was thus emended at various points during the production of subsequent editons. Brussels MS 7299, f.71r-75v contains a summary of things to be emended by Archdekin. He also published a life of St Patrick accompanied by the so-called Prophecies of St Malachy, and a treatise "de constantia Hiberniae in religione Romana inter persecutiones poeneis perpetuas, per annos mille ducentos". At his death, he left a manuscript entitled “Theologia Apostolica”. The titles below scarcely convey the popularity of Archdekin’s works, which were reissued many times despite the earlier censure.

1. Theses Sacrae in Epist. Pauli Ad Romanos et Primum Ad Corinthianos (Louvain, 1668).

2. Theses Sacrae in Sancta Jesu Christi Evangelia, (Louvain, 1669), Quarto.

3. Praecipuae Controversiae Fidei Ad Facilem Methodum Redactae (Louvain, 1671), Octavo.

4. Theses Sacrae de Verbo Dei et Creatione Mundi (Louvain, 1671), Quarto.

5. Vitae et Miraculorum Sancti Patricii Hiberniae, Apostoli Epitome Cum Brevi Notitia Hiberniae et Prophetia S Malachiae (Louvain, 1671), Octavo.

6. Theses Theologicae de Deo Uno et Triuno ([Antwerp], [1676]), Quarto.

7. Apparatus Materiae et Formae Pro Doctrina Sacra in Quavis Dictione Facile Methodo Paranda, et Pro Catechesi Cum Exemplis Illustranda. Cum Praxi Varia Assistendi Aegris Ac Moribundis, et Alias Functiones Sacras Rite Obeundi, (Antwerp, 1678), Octavo.

8. Theologia Quadripartita (Prague, 1678).

9. Theologia Tripartita Universa, Complectens Nunc Bibliothecam Perfectam Viri Ecclesiastici, Ordine Sequenti, (Antwerp, 1678), Octavo.

◆ Menology of the Society of Jesus: The English Speaking Assistancy

August 31

On the 26th of August, 1640, at Cashel, died Father Barnaby O'Kearney, brother of David O'Kearney, Archbishop of Cashel. He was admitted into the Society at Douay, in the twenty-fourth year of his age. After teaching rhetoric and Greek at Antwerp and Lisle, he was sent to the Irish Mission with his nephew, Father Walter Wale, in the summer of 1603. Father O'Kearney devoted himself with marvellous assiduity and success to the work of preaching. Everywhere he went his sermons made a wonderful impression. Father Holywood, then Superior of the Irish Mission, in one of his letters to the Father General, says, speaking of the labours of the previous year: “Immense crowds went to hear Father O'Kearney at a Mission

Father Richard Archdeacon, a native of Kilkenny, was born on the 1 6th of March, 16 18. He made his earlier studies under our Fathers at Antwerp and Lille, before entering the Society, and having joined the Novitiate at Mechlin in 1642, he afterwards studied his theology at Louvain. In 1650, he was employed in teaching, and arrived at the Professed House ia Antwerp, in 1653. He taught there for six years, and became after that Professor of Philosophy, of Moral Theology, and of Holy Scripture, chiefly at Louvain and Antwerp, during a course of many years. He died at Antwerp on the 31st of August, 1693, at the age of seventy-five.

He was the author of A Treatise on Miracles, written in English and Irish, and published at Louvain, in 1667 ; of Theologia Tripartita Universa, a work frequently reprinted during his lifetime ; and also of Vitae et Miraculorum S. Patricii Epitome, a copy of which was sold at Dublin, in 1829, for eight guineas. Father Archdeacon also wrote in English a treatise on the Miracles of St. Francis Xavier.

◆ MacErlean Cat Miss HIB SJ 1670-1770

1672 FL BEL Cat
Leuven
“Richardus Arsdekin”
Born 16/03/1619 Kilkenny
Entered 21/09/1642 Mechelen
Ordained 18/03/1648
Four Vows 09/12/1658
Teaching

1675 FL BEL Cat
Collegium Antwerp
“Richardus Arsdekin”
Born 16/03/1619 Kilkenny
Entered 21/09/1642 Mechelen
Ordained 28/03/1648
Four Vows 09/12/1657
Studied Theology 4; Teaching Humanities 7; Philosophy 5; Scripture and Moran Theology 18. Prefect of Studfies and House Confessor.

1678 FL BEL Cat
Collegium Antwerp
“Richardus Arsdekin”
Born 16/03/1619 Kilkenny
Entered 1642 Mechelen
Ordained 28/03/1648
Four Vows 02/02/1657
Studied Theology 4; Teaching Humanities 7; Philosophy 5; Scripture and Moran Theology 21. Prefect of Studfies 4

1681 FL BEL Cat
Collegium Antwerp
“Richardus Arsdekin”
Born 17/03/1618 Kilkenny
Entered 21/09/1640 Mechelen
Ordained 28/03/1648
Four Vows 09/12/1657
Studied Theology 4; Teaching Humanities 7; Philosophy 5; Scripture and Moran Theology 21. Prefect of Studfies 5
1681 - Consultor

1685 FL BEL Cat
Collegium Antwerp
“Richardus Arsdekin”
Born 17/03/1618 Kilkenny
Entered 21/09/1640 Mechelen
Ordained 1646
Four Vows 02/02/1656
Studied Theology 4; Teaching Humanities 5; Philosophy 5; Scripture and Moran Theology 16. Prefect of Studfies 7; Confessor 4

1690 FL BEL Cat
Collegium Antwerp
“Richardus Arsdekin”
Born 17/03/1618 Kilkenny
Entered 21/09/1642 Mechelen
Ordained 06/03/1646
Four Vows 09/12/1657
Studied Theology 4; Teaching Humanities 5; Philosophy 5; Scripture and Moran Theology 16. Prefect of Studfies 11; Confessor 4

1693 FL BEL Cat
Collegium Antwerp
“Richardus Arsdekin”
Born 17/03/1618 Kilkenny
Entered 02/09/1642 Mechelen
Ordained 28/03/1648
Four Vows 09/12/1657
Studied Theology 4; Teaching Humanities 5; Philosophy 5; Scripture and Moran Theology 16. Prefect of Studfies 11; Confessor 4

RIP Antwerp 31/08/1693 : Born 17/03/1618; Entered 02/09/1642; Final Vows 09/12/1657

Born: 1606, Kilkenny City, County Kilkenny
Entered: 07 January 1630, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: c. 1639, Roman College, Rome, Italy
Died: 15 August 1649, New Ross Residence, County Wexford

Entered at Rome, owned a pair of gloves, read Philosophy for 3 years, taught Grammar for 2 years. Early Irish College student.
1636 at College of Città di Castello (ROM)
1640 came from Rome to Ireland
1648-1649 Superior at New Ross

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1640 Came to Ireland from Rome
1648 Superior at New Ross
A learned man, he passed in London for an Italian Priest.

◆ Fr Francis Finegan SJ :
After First Vows at St Andrea, he completed his Philosophy course at the Roman College, and then spent a year of Regency at Città di Castello. He made his Theology studies at the Roman College and was Ordained priest c.1639.
1641 Returned to Ireland and was appointed to teach humanities and be Superior of the New Ross residence where he died, 15 August 1649.
(On Entry he may well be the “Edwardus Archerus Lagen”, the eighth on a list of twenty-two students of the Irish College, Rome, while it was under the super- vision of the Franciscans).

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
ARCHER, EDWARD. I find by his letter, dated London, 27th of November, 1640, that by favour of the Venetian Embassador, he had safely arrived in England. In the report of Pere Verdier, (the Visitor of the Irish Mission, S. J.) dated 24th June, 1649, I find F. Edward Archer was then Superior of his brethren at Ross Co. Wexford, and commendable for his religious merits. When, or where he died I have searched for in vain.

Born: 1550, Kilkenny City, County Kilkenny
Entered: 25 May 1581, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: c. 1577 Louvain, Belgium, - before Entry
Died: 19 February 1620, Irish College, Santiago de Compostela, Spain - Castellanae Province (CAST)

Uncle of James Butler - RIP 1639

2 yrs Theology in Rome, concentrating on Moral;
In the Roman College 1584; at Pont-à-Mousson as Minister and student confessor, Campaniae Province (CAMP) 1586-7- moved to Nancy 1587 due to danger of war;
First Rector of Salamanca;
famous Missioner in Ireland during “Tyrone war”;
Bruxelles et Castrensis Mission in 1590;
at Salamanca in 1603;
At Bilbao - Castellanae Province (CAST) - in 1614 - Prefect of Irish Mission;
Irish College Salamanca in 1619 and then died in Santiago 15 February 1620.

◆ Fr Edmund Hogan SJ “Catalogica Chronolgica” :
First Rector of Salamanca ad great promoter of education; A Most celebrated man whose name was very dear to Irishmen, and with whom he possessed unbounded influence.
He was a famous Missioner in Ireland during the War of Tyrone
In 1617 he was in Castellanae Province (CAST).
Succeeded Fr Thomas White as rector of Salamanca 1592-1605
His name also appears incidentally in the State Papers, Public Record Office, London, 1592, 1594.
He is highly eulogised in a report of Irish Affairs addressed by Capt Hugh Mostian to Louis Mansoni, the Papal Nuncio for Ireland, towards the latter end of Queen Elizabeth’s reign. (Oliver’s “Collectanea” from Stonyhurst MSS. Oliver also refers to several of Archer’s letters as still extant)
1606 Archer was constituted the first Prefect of the Irish Mission in the National College, Rome (Irish Ecclesiastical Record April 1872, July 1874 and a biography September 1874)

Note from Bl Dominic Collins Entry
After First Vows he was sent to Ireland as a companion to James Archer, who was a Chaplain to the Spanish invading force sent by Philip III of Spain. He was taken prisoner and rejected the overtures to reject his faith he was hanged (at Cork or Youghal).

◆ Fr Francis Finegan SJ :
He had studied at Louvain and was Ordained some time before March 1577. Before he entered the Society he was already a Master of Arts. When he returned to Ireland in 1577, he remained for at least he next eighteen months. He was at Kilmallock, 21 August 1578, when he assisted the Franciscan, Father Conrad Rourke, the eve of his death “in odium fidei”
After First Vows, Archer was deputed to revise his studies at the Roman College and Pont-à-Mousson. At the latter place he served also as Minister of the community and the student-boarders. It would seem that his Superiors were grooming him for professorial duties - However...
1590 By May he was serving as a military chaplain at Brussels
1592 He was sent to Spain to take charge of the newly founded Irish College, Salamanaca.
1596 He returned to Ireland to raise funds there for Salamanca College but his contacts with the Irish chieftains won for him the repute of a political intriguer and the hatred of the administration at Dublin. There can be no doubt that his sympathies lay with the Old Irish whose cause he saw was bound up with the survival of the Catholic Church in the country. He seems to have met Hugh O'Neill about the time of the battle of the Yellow Ford and was later at the camp of the Earl of Desmond. The MacCarthy Mor stated that Archer, by letter, solicited him to rise in rebellion.
1600-1602 He left Ireland for Rome, 20 July, but returned with the fleet of Juan Del Aguila, 23 September 1601 and remained until July 1602. Before his return to Spain he reported to the General on the state of Ireland.
1602-1612 Returned to Spain he held various posts in the Irish College, Salamanca, but seems also to have spent much time questing for the support of the Irish students. For a time he was stationed at Bilbao to win the support of new benefactors of the Irish colleges of the Peninsula.
His later years were spent at Santiago where he died, 19 February 1620

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Archer, James
by C. J. Woods

Archer, James (1550–1620), Jesuit priest and administrator, was born at Kilkenny and belonged, it can be deduced, to a patrician family prominent in that city. To prepare for an ecclesiastical career he went (c.1564) to the Spanish Netherlands, to Louvain, a hotbed of the new militant catholic theology and a strong influence on attempts at extending the counter-reformation to England. On his return to Ireland (1577) he was considered by the English authorities there to be a danger to the Elizabethan church settlement. Undoubtedly he had some sympathy with principals of the Desmond rebellion.

In 1581 Archer entered the Society of Jesus in Rome, continuing his studies there before moving (1585) to Pont-à-Mousson in the duchy of Lorraine, where there was a small seminary for Irish and Scottish students. Showing talent mainly as a confessor and administrator, he was sent (1587) to minister to the 1,200 Irish, English, and Scottish soldiers in the so-called Irish regiment, whom their commander, Sir William Stanley (qv), had persuaded to forsake the English service for the Spanish. The activities of Stanley and his entourage were an aggravating circumstance in the Spanish threat to Elizabeth I's England. Archer was said to have been involved in an alleged plot to murder the queen.

At the close of 1592 he went to Spain. After visiting the royal court at Madrid, he settled in Salamanca, the seat of Spain's foremost university, and took over the administration of the Irish college being founded there. In 1596 he returned to Ireland to seek money for the college and to explore the possibility of re-establishing a Jesuit mission. He was obliged to lie low in the countryside and eventually to join Hugh O'Neill (qv), whose rebellion had been raging since 1593. On all sides he acquired a legendary reputation. Summoned to Rome (1600) to give an account of his mission, he acted also as an envoy of O'Neill. In 1601 he was back in Spain, involved in planning the Spanish military expedition to Ireland as well as settling differences among the Irish at Salamanca. Archer was a member of the force numbering 4,432 men that headed for Kinsale in September. For the defeat of the expedition he blamed the commander, Juan del Águila (qv). Archer left Ireland for Spain in July 1602; his views about the failure of the enterprise were heeded at first, but when Águila was exonerated and peace was made with England (1603) his career as a negotiator for Spanish aid for Irish rebels was over. Although his Jesuit superior would not allow him to return to Ireland, rumours abounded there of his presence.

The rest of his life was given, as ‘prefect of the mission’, to the Irish seminaries in the Iberian peninsula. Once again Archer had to deal with differences among the Irish catholics: the Old English were accused by the Old Irish of unfairness towards them, and the Jesuits were accused by other clerics of self-preferment. Archer's work in Spain bore fruit in 1610 when the Spanish authorities built a new college for the Irish in Salamanca, the Colegio de los Nobles Irlandeses, to which the king gave his support. Archer spent his last years at Santiago de Compostela. It was at the Irish college there that he died on 15 February 1620.

Although he was a man of no more than moderate ability and an indifferent scholar, Archer had qualities that served to make him an important figure in the Irish counter-reformation: he was phlegmatic and a good administrator; he had some influence at the Spanish court and, thanks to his experience in Ireland in the 1590s, the confidence of both of the rival groups of Irish Catholics – Old English and Old Irish. Only a few letters of James Archer survive, and there is no known portrait or even a verbal description.

Thomas J. Morrissey, James Archer of Kilkenny, an Elizabethan Jesuit (1979)

Note from Bl Dominic Collins Entry
In February 1601 he made his first religious profession and seven months later was appointed by his superiors to join the Irish mission, as Fr James Archer (qv) had specifically asked for him, perhaps due to his previous military experience and also his Spanish contacts. Archer had been described by Sir George Carew (qv), president of Munster, as ‘a chief stirrer of the coals of war’ (Morrissey, Studies, 318) and was being constantly sought out by government agents. Collins's association with him was to prove dangerous. He sailed with the Spanish expedition to Ireland on 3 September 1601, one of the commanders being Don Juan del Aguila, to whom Collins had surrendered Lapena in 1598. The flotilla with which he travelled arrived late at Castlehaven due to bad weather. After the defeat of the Irish and Spanish forces at Kinsale, Collins finally met Archer in February 1602 at the castle of Gortnacloghy, near Castlehaven

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

JESUITICA: Jumping Jesuits

Travellers in the Beara Peninsula will remember the Priest’s Leap, a mountain cliff in the townland of Cummeenshrule, where (around 1600 AD) a priest on horseback escaped from pursuing soldiers by a miraculous leap, which landed him on a rock near Bantry. Was the lepper a Jesuit? One tradition claims him as James Archer SJ; another as Blessed (Brother) Dominic Collins. In view of some dating difficulties, one can only say: pie creditur – a common phrase in Latin hagiographies, meaning “It is piously believed…”!

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

FATHER JAMES ARCHER SJ 1550-1625
Few men played a greater part than Father James Archer in the tremendous effort to smash the growing power of England in Ireland that marked the closing years. of the sixteenth century. Arriving in Ireland in 1596, he found the country already in the throes of war. The Tudors. had by this time realised that England could not be safe unless Ireland were subjugated. By the end of the sixteenth century, England had shaken off the last shackles of medieval restraints and had emerged as one or the strongest powers in Europe, The threats of Spain and the Pope had been warded off, and England was looked upon as the leader and head of Protestant Europe. It was at this time that she turned her face in real earnest towards Ireland.

The history of the Reformation in Ireland during the sixteenth century can be told briefly. The reform movements of Henry VIII and Edward, his son, were a complete failure. Neither of these kings had sufficient political control outside the Pale to enforce their authority, and even within the boundaries of the Pale the movement made little progress. During the reign of Mary the Catholic Church again flourished, though the confiscated monasteries were not restored. In 1558 Elizabeth succeeded to the throne of England,. Prior to her succession, she had never shown any remarkable zeal for religion. As queen, what she desired pre-eminently was peace and harmony. For the first years of her reign, her position in England was too insecure to permit her to embark on any intensive persecution of the Catholics, The clergy, however, were subject to a persecution that varied all through her reign; it was intensified or slackened according to the political circumstances of the moment. Up to 1578 religion did not play a vital part in opposing the anglicisation of Ireland. Gradually from that time on, it became more and more important, until finally in the reign of James I the Catholics, both Irish and Anglo-Irish, clung to their faith as the only part of the heritage that had been left. So too it was religion that at the beginning of the next century was to unite the two races, by inciting them both to oppose the alien creed. Later it was on the rock of her Faith, preserved and enlivened at this time, that the nationality of Ireland was founded.

Perhaps before we examine the work of Fr Archer, a word on the state of religion in Ireland during the sixteenth century may not be out of place. It is certain that it was not a very vital force in the lives of many of the people. They were Catholics More by custom than by conviction. Here is one account left by Dr Tanner, who had to leave the Society of Jesus owing to ill-health and who was later appointed Bishop of Cork: “He (Dr Tanner) is assured by grave men that during all this time not a hundred Irishmen in all Ireland have been infected with heresy, though not a few ... attend the profane rites of the heretics, and the demoralisation of the people is such that a pious Catholic is hardly to be found; and no wonder since the clergy are the most depraved or all. Moreover, there is so little instruction to be had in the Christian Faith that few can so much as repeat the Lord's Prayer, the Articles of the Faith, or the commandments, and still fewer understand them. Sermons are so uncommon that there are many that have never so much as heard one. The Sacraments are rarely administered. In fine so gross is the ignorance of the people that there are many who, passing all their lives in the grossest sin, have grown accustomed thereto”.

In general we may conclude that religion was dormant in Ireland at the end of the sixteenth century. The people indeed had the Faith and seemed eager for instructions and there is no evidence of anti clericalism as in England. On the contrary, the priests were generally loved and would always find a safe shelter among the people, who had seen so many of them give up their lives for the Faith. But unfortunately, many of the priests were not active. The morals of the people were often depraved. There was little scope for Catholic education. The monasteries for the most part had been dissolved. The external organisation of the Church was shattered, and the wars had increased the laxity and poverty of the people. But the light of Faith had been kept glowing by the zealous labours of the Friars and the heroic priests and bishops who had endured persecution and death to shield, their flocks. This then was the state of the country, political and religious, when in 1597 Fr James Archer landed in Waterford to inaugurate what was to become the first permanent mission of the Society of Jesus in Ireland.

James Archer was born in Kilkenny in 1550. He attended the school of the famous Dr Peter White or that town, where the young Archer seems to have been a distinguished scholar. Very little is known of his career for the next fifteen years. In 1577 he was at Louvain, but in the following year he was back again in Ireland. On the 25 May 1581 he entered the Society of Jesus in Rome, and the next we hear of him is that in 1592 he was at Pont-à-Mousson with Fathers Richard Fleming, Richard de la Field and Christopher Hollywood, all Irish Jesuits. In the same year he was sent to Spain to collaborate with other Irish Jesuits in the foundation of the famous Irish college at Salamanca, which was instituted for the training of secular priests for the home mission. He remained there until 1596, when he was sent back to Ireland with Fr Henry Fitzsimon to re-open the Jesuit mission there which had lapsed for ten years.

Almost immediately after his arrival in Ireland, Fr Archer went northward to meet Hugh O'Neill, who was already in rebellion against Elizabeth. Archer looked upon the '”Nine Years War” as a crusade against the heretic queen. Therefore, during the few years that he was in Ireland, he strove to the utmost of his powers to unite the Irish under the leadership of Tyrone and to induce the Spaniards to send aid, His influence with the Irish chief's during these years was of paramount importance. He was looked upon by the English as one of their most dangerous enemies, and they laid several traps to ensnare him. If we were to rely on official contemporary documents alone, we should imagine that Archer was a traitorous intriguer and an enemy to all stability and good government. From other sources we can see that he was, first and foremost, a zealous missionary for the Faith.

In his first letter to his General in Rome, written on 10 August 1598, he gives an account of the precarious life he was leading even at this early stage. “The Government”, he says “hates me very much, hunts me very often in frequent raids, and has set a price on my head. This forces me to live in the woods and in hiding-places. I cannot even return to Spain, as merchants are afraid to receive me into their vessels, for they know well that there are spies in every port on the look-out for me”. Then he goes on to describe his missionary work: “I have already heard many thousand confessions, and have instructed an uncultivated and rude people. I brought back some to the Church and reconciled a noble person and his wife, and thus put a stop to dangerous dissentions which existed among members of both families who were leading men in the land, I administered the Sacraments in the camp, and it is marvellous to see the crowds that cone from the surrounding districts to hear Mass and go to Confession”.

In the beginning of the year 1598, the informer William Paule notified Lord Justice Loftus of the activities of Archer. He said that Jesuit lurked sometimes in Munster with Lord Roche and sometimes in Tipperary with Lord Mountgarrett. Paule urged Loftus to induce these Lords to betray Archer. Alternatively he suggested that the Protestant Bishop of Kilkenny should be ordered to capture him when he visited his friends in that town. Warning Loftus that Archer was wary, Paule informed him that the priest knew that his enemies were searching for him. Paule further suggested that he should have no scruple in killing Archer if he resisted arrest. Even at this early date, Fr Archer had attained to a position of outstanding influence with the Irish chieftains. He had already been universally accepted by them and an able adviser and true friend and had won the esteem and affection of the Irish people. He was equally hated and feared by their enemies.

In October 1598, Archer was mentioned in a despatch as “the chief stirrer of these coals (i.e., conspiracies) and promises to many the coming of forces from Spain”. He certainly did not spare himself in his effort to unite the Irish chiefs in their struggle against England, the common foe. In November 1598, he succeeded in inducing the Baron of Cahir to join the rebellion against Elizabeth. He hoped that by Easter 1599 “we, and such as be of our Catholic confederacy, shall be masters of all the cities, towns and forts in Ireland”. His reasons for the war throw a flood of light on his attitude to politics, and afford a convincing refutation of those who doubted his motives. They were first to restore the Catholic Church to its former position in Ireland; second, to repair the injuries done by the English to the Catholic nobility and gentry of Ireland; and finally to place a Catholic Prince on the throne of Ireland. Did Archer hope to set up Hugh O'Neill as High King of all Ireland or did he intend to make Ireland a vassal state of Spain? We do not know. The concepts of nationality, and a national state were only being moulded in the minds of men at this very time. It is even doubtful whether men like James Fitzmaurice or even Hugh O'Neill himself conceived it. Nationality in Ireland takes its origin from the religious persecutions of the seventeenth century; yet undoubtedly there existed in the sixteenth century some tendency towards local patriotism, especially as opposed to English tyranny. It is difficult to state definitely the motives and desires that agitated the mind of Archer during these years. One thing is certain that he considered freedom from English rule as essential to the spiritual welfare of Ireland.

In December 1598, Archer and his constant companion Bishop Creagh were accused of inciting the whole province of Munster to rebel. So great was his influence that his name had already come to the notice of Elizabeth, who charged him with “raising her subjects to rebellion”. Soon afterwards Elizabeth was again informed that the Irish priests, especially Archer “the Pope's Legate”, had assured the lords and chieftains who supported the queen or who remained neutral that after the war they would receive no better treatment from the English than the rebels. In this way they hoped to alienate her subjects from their allegiance. Rewards were offered for the capture of Archer, dead or alive. O'Neill's crushing victory at the Yellow Ford on the 15 August 1598 had shaken the loyalty of many supporters of the English. Archer's influence was more pernicious than ever. He was constantly on the move, visiting now one chieftain, now another. Several attempts were made to capture him, but all miscarried. Soon after his arrival in Ireland he had been arrested. He had managed to escape however and had determined never again to fall into the hands of his enemies. He can easily imagine the precarious position in which he was placed by the constant watch of spies, especially in areas where the Irish chieftains were not openly hostile to the Crown. But, through the goodwill and ever-watchful care of the Irish people, he escaped unscathed - though often at the last moment. His capture was looked upon by the Government as vitally important, his life being deemed of greater value to the Irish than those of the chieftains themselves. In 1600, in a report of Captain Hugh Mostian who had been won over by Archer from the English side, we read that “Archer by his sole authority as a private religious brought more comfort to the Irish than a great force of soldiers could do, and that the voice of the people gave him the title of Legate, At his nod the hearts of men are united and held together not only in the territory of Berehaven and all Munster, but in the greater part of the Kingdom ...”

In 1600 occurred a famous incident - the capture of the Earl of Ormonde by Owny O'More. The circumstances connected with the plot are fully described in the Calendar of Carew MSS. and elsewhere. Fr Archer happened to be staying with O'More when the latter captured Ormonde. There is no evidence to prove the charge that he was the instigator of the act. Naturally enough he was blamed by the English for having contrived the treachery and for refusing to liberate the Earl; although, according to them, some other Jesuits desired his release. He was also described as Ormande's “bed-fellow” and was said to have tried to convert him, which seems to be true. Several years later Ormonde was converted by two Irish Jesuits, Frs O'Kearney and Wale.

Early in 1600 Archer was summoned to Rome to give an account of the Irish Jesuit mission. It is strange that he should have been called away at such a critical juncture in the history of Ireland. Possibly the General in Rome did not fully realise what was at stake at the moment, or perhaps he night have thought that the final victory had already been won by the Irish. In a letter to the General, written by the Superior of the Mission, Fr Richard de la Field, an extremely cautious and conservative man, we read of Archer: “He has been a source of light and help in our work here. He has always lived with these Irish lords who are endeavouring to promote the interests of religion, and in consequence he is the object of an intense hatred of the Queen's officials and of the army. His presence here at the same time is very necessary for the advancement of the Catholic Faith in these calamitous times. It is important for us that he should be sent back as soon as possible. This letter is very valuable as coming from one who, at this time, was himself hesitating as to what side he should support in the conflict. It rightly stresses the spiritual nature of Archer's work, for it was that which predominated in all his other activity.

Of Archer's visit to Rome we know nothing. He was back again in Ireland in a few months, as his spies obligingly informed us. It was falsely reported to Cecil that Archer was returning from Rome armed with a Bull of Excommunication against all those who supported Elizabeth in the war. A few months later Cecil was again informed that Archer had landed in Ireland and was inciting the people to revolt. On his return he was again almost captured; but, as often before, he managed to escape his pursuers, Sir George Carew reported that Archer's arrival foreshadowed the advent of a Spanish fleet and the renewal of the war in Ireland. From an account given by his confrère, Brother Dominic Collins SJ, we learn that Archer actually did return to Ireland with Spanish help. His influence with the Irish soldiers was again evinced when, on the 29 May 1602, Carew informed Cecil that but for Archer many of them would have returned to their homes after the defeat at Kinsale or would have gone over to the side of the English. “Every day”', says Carew, “he devises letters and intelligences out of Spain, assuring them of succour, and once a week confirms new leagues and seals them with the Sacrament”. In another letter written by Carew we find the following amusing passage: “If Archer have the art of conjuring, I think he hath not been idle; but ere long I hope to conjure him. The country of Beare is full of witches; between them and Archer I do believe the devil hath been raised to serve their turn”. Even in defeat the English feared him. They seemed to have believed that he possessed superhuman powers, that he could walk on the sea and fly through the air. His name should have been not Archer but “Archdevil!” One can readily imagine the fate that awaited Archer, had he been captured. Shortly before this time he “was very near taken by a draught laid by the Lord Lieutenant, but happily escaped”.

In a report of Robert Atkinson, an informer and pervert, we got another account of Archer's activities. He says that he met Archer in Ireland when the latter was “chief commander of the Irish troops, horse and foot”. He also states that Archer commanded for his own guard as many men as he pleased, especially for “any bloody actions to be done upon the English Nation”. There is no evidence to show that Archer ever took part with the Irish soldiers in the actual fighting. Atkinson further states that Archer was commonly called the Pope's Legate and was Archprelate over all the clergy of the provinces of Munster, Leinster and the territory of the O'Neills. By others, he says, he was called Tyrone's Confessor, just as formerly he had been Confessor to the Archduke of Austria. For the rest we shall let Atkinson speak for himself: “Of all the priests that ever were, he is held for the most bloody and treacherous traitor, sure unto none in friendship that will not put his decrees in action by warrant of his Apostolic authority, as he calleth it, from time to time renewed by Bulls from Rome. He is grown to be so absolute that he holds the greatest Lords in such awe that none dare gainsay him”.

Even at the eleventh hour Archer's hopes did not give way. On the 14 June 1602 he was again supplicating for Spanish aid. For the next few weeks he remained with the Irish soldiers at Dunboy. Finally, on July 6th he left Ireland to induce the Spanish King to send another fleet to help a broken cause. He was more fortunate than his companion, Br Dominic Collins SJ, who was captured by the English and hanged in Cork on the 31 October 1602, being the third Jesuit to die for the faith in Ireland.

Fr Archer never again returned to Ireland. His life on the Continent we shall only review briefly. On the 6 May 1504 the General of the Jesuits appointed him Prefect of the Irish Mission in Spain. This appointment is clear proof that his Superiors held him in the highest esteem. They paid little attention to the lying reports that had been spread over England and Ireland in an effort, to blacken the reputation of one who was both a zealous priest and a great Irishman. In 1608, six years after his departure from Ireland, his name was still feared by the English. At this time he was accused of making preparations for another rebellion in Ireland. Chichester issued an order that spies be placed in various parts of the country to inform him of the arrival of Archer.

During all this time, Fr Archer was actively engaged in Spain as Prefect of the Irish Colleges. These Colleges were founded by Irish Jesuits. at Salamanca, Lisbon, Santiago and Seville for the training of Irish secular priests. In 1617 he was the oldest Irish Jesuit alive, being seventy-two years of age. He was still Superior of the Mission in Spain. The date of his death is uncertain, but it occurred before 1626. Thus ended the career of one of the most remarkable Jesuits who laboured on the Irish Mission during these years.

If we are to assess the value of Archer's work in Ireland or the magnitude of the task he set before himself, we must not leave out of account the circumstances in which he lived. Although Archer's aim was first and foremost spiritual, he saw clearly that political independence of England was utterly essential to the religious welfare of Ireland. The idea of toleration was not yet born in Europe.
Neither Catholic nor Protestant was ready to brook the existence of the other. Even in Ireland the word “Counter-Reformation” connoted not only a spiritual movement within and without the Catholic Church, but also an effort to compel the return of erring souls by force of arms. Moreover the political and religious state of Ireland itself must also be taken into account. For almost a century the country has been a prey to disunion and internal strife. Religion too was not a vital force in the lives of the people, Had the persecution been as severe as it had been in England, or in other words, had political circumstances been favourable, Ireland might have succumbed to the new doctrines, All these facts were well known to Fr Archer when he arrived in Ireland in 1596. Thus we can understand why he strove to unite the country under O'Neill and to procure aid from Spain and the Pope.

Before concluding this article, it might not be out of place to discuss briefly how far Fr Archer influenced the wars of O'Neill, and, especially, the extent to which he influenced the Great Earl himself. One thing is certain, that Fr Archer was regarded by the English authorities as O'Neill's ambassador and representative not only at all the courts of the local Irish chieftains but in Spain and Rome. It is equally certain that he acted as intermediary between the Irish and Spanish several times, and even for years after the Irish collapse at Kinsale the English feared that he would again organise another Spanish expedition. Several years after that fatal day, the authorities had spies placed in all the Irish ports on the watch for Archer's return. Indeed many false alarms were given, and at one time the English actually believed that he had landed in Ireland. These precautions would not have been taken if the Government had not already experienced the powerful, stay that Fr Archer had over the people. How far were their fears justified? It is very probable that Hugh O'Neill did not realise what was at stake when he first launched his rebellion. In fact it seems that he would never have revolted and there been any alternative, What was he fighting for? An Irish Ireland, or a Catholic Ireland, or local independence? The problem has not yet been solved. But I think it is true to say that, whatever may have been his motive in starting the war, he never fully realised all that that war involved. Probably even he did not foresee that the struggle would take on a national aspect before its close; and it is far less likely that he realised that it would become part of a European campaign and would be looked upon by many nations on the Continent as just another element of the Catholic Counter Reformation. Moreover, if Hugh O'Neill did not realize all this, he would not have been able to combine all these forces in a vast movement against the common enemy. The problem could almost be stated thus: Was O'Neill the unconscious leader of a movement that was indeed begun by him, but whose consequences and ramifications he had not foreseen and perhaps did not even realise up to the last?

This question is difficult to answer. But I think some light is thrown on it by glancing at the part played by Fr Archer in these crucial years. Immediately after his arrival in Ireland, Fr Archer went direct to O'Neill, as we have seen. Coming from Spain, where he was well-known, he was suspected, probably rightly, of bringing a message from the Spanish Court. Soon after this he visited all the Irish chieftains, including O'Donnell, O'Sullivan Beare, Owny O'More, the Earl of Desmond, Florence MacCarthy, James Fitzthomas (who claimed to be the Earl of Desmond), Lords Barry, Roche and Mountgarrett, as well as the Mayors of the southern towns - including Cork, Waterford and Kinsale. The mention of these three towns is significant. They are on the coast nearest Spain. Why did Archer visit these chieftains? The answer is obvious. From the outset, he regarded the struggle as a Catholic crusade against England. Therefore his policy was to unite all the Irish under O’Neill and, if possible, secure help from Spain and Rome. His aim and purpose, as well as the means to achieve the end, were clear and decisive - unlike those of Hugh O'Neill. And it is well to remember here that O'Neill's environment, even if we allow for a period spent in England, was mainly the local life and tradition of a petty chieftain of Ireland with all the narrowness that it entailed. While Archer's background was not only Irish tradition modified by Anglo-Norman ancestry, but also an international education the best that Europe could offer, an almost first-hand realisation of what the Reformation meant to Europe, a partiality for things Spanish with a natural bias against England, and finally a full comprehension of the danger to the Catholic religion in Ireland in an English domination there. Unfortunately we have little reliable evidence to guide us. But from the information we have I think we can safely affirm that Fr Archer was responsible, at least partially, for the change of outlook that is so marked a feature in the development of O'Neill's character as the years went by. It is interesting to note that, in a report sent by the Bishops of Dublin and Meath to the King in June 1603, much of what I have said is corroborated. Having stated that O'Neill had revolted to defend his rights and privileges, they go on to assert that the Jesuits and other priests afterwards induced him to fight for the sake of the Catholic religion and to secure the aid of the Pope and King of Spain. In many other places in the official documents the Jesuits are blamed for spreading the revolt. We know now that, of the Jesuits of the time, only Fr Archer exerted any direct political influence on a wide scale. To him, therefore, we largely attribute the change that took place. Thus, as the English realised only too well, “to have Archer taken were a great service to both the realms (England and Ireland), he being a capital instrument for Spain and the poison of Ireland”.

Hated by the English, Fr Archer won the hearts of the Irish, both rich and poor. In all the references to him there is not one which in any way tarnishes his memory, except those that come from the hands of his political enemies. Had the Irish been victorious at Kinsale, James Archer would probably have been one of the most influential men in the country. But after the defeat of 1601, his position in Ireland was even more invidious than that of O'Neill's himself. The Great Earl could adapt himself to the new conditions and try to begin life all over again, but for Archer there were no alternatives but death or exile. He had been looked upon by the English as the symbol of the rebellion in Ireland, and in his person he crystallised the hopes and aspirations of the majority of the Irish people. He stands forth as one of the foremost champions of his time of the Catholic religion in Ireland. By the English he was believed to be the source of all the discontent in the country. He was the emissary of the King of Spain, the Pope's ambassador and a member of the Society of Jesus. For him there could be no forgiveness.

James Corboy SJ

◆ James B Stephenson SJ Menologies 1973

Father James Archer SJ 1550-1626
Fr James Archer was known to the English as the Archdevil. So active was he o behalf of the Irish, and so adept at evading capture, that magical powers were attributed to him. He is the only Jesuit of those days of whom we have a personal description, due to the interest of his enemies in him. We read in the report of the spy that “Archer, the traitor, was small of stature and black of complexion, that his hair was spotted grey, that he had a white doublet, and that the rest of his apparels was of some colour suitable for disguise”. Indeed, we may say that we have a photograph of him for an engraving of him may be found in “The History of British Costume” : “He had black mantle, and the high-crowned hat of the times. He appeard in straight trouse”.

Born of one of the leading families of Kilkenny in 1550, Fr Archer was one of the most remarkable Jesuits who laboured on the Irish Mission. What Henry Fitzsimon was to the Pale, James Archer was to the native Irish. By his clear grasp of the political and religious situation, his tireless efforts to unite the country against the sworn enemy of her faith and culture and to enlist in her cause the support of Spain, Fr Archer deserves to be ranked with Hugh O’Neill and Red Hugh o’Donnell as one if the leading champions of national independence and of the Catholic religion in the Ireland of his day.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
ARCHER, JAMES. In p. 301, History of British Costume (Library of Entertaining knowledge), is a delineation of O’More, an Irish Chieftain, and Archer, a Jesuit retained by him, both copied from a map of the taking of the Earl of Ormond in 1600. The Rev. Father is dressed in a black mantle, and wears the high crowned hat of the time. I read in a Report or Memorial of Irish Aflairs, addressed by Captain Hugh Mostian to Lewis Mansoni, the Papal Nuncio for Ireland, towards the latter end of Q Elizabeth s reign, “Unus Pater Archerus major fuit illis (Hibernis) consolatio, quam potuit esse magnet militum copia. Testis sum illius praesentiam tantum profuisse, ut vix aliud tantum : ad ipsius enim Nutum uniuntur et tenentur, corda hominum non solum in teritorio Beerhaven et Provincifc Australis : sed et in majori parte totius Regni.” “Father Archer alone was a greater comfort to his Irish countrymen than even a considerable reinforcement of troops. I am a witness, that his presence was almost more serviceable to the cause than anything else : for at his nod the hearts of men were united and bound together, not only in the district of Beerhaven and Munster, but in the greater part of the whole kingdom”
A few of F. Archer s letters have been fortunately preserved. The first is dated from the Camp, 10th of August, 1598. He states the difficulty of all Epistolary communication the intense anxiety and diligence of the Government to apprehend him; insomuch, that he was obliged to live generally in the woods and secret places, “ita ut in sylvis et latebris ut plurimum degam”. Still he never ceased from exercising the functions of his ministry - he had received two thousand general Confessions - he had instructed and confirmed many in the Faith, and reconciled several to the Catholic Church - that there was every prospect of an abundant harvest of souls, if he had some fellow-labourers; and that the gentry in the North and South parts of the island were most desirous of a supply. It seems that he had been ordered to Ireland to procure assistance for the Irish Seminary at Salamanca, “in subsidium Seminarii Hybernorum”, and that he had succeeded in sending over several youths with funds for their education. In conclusion he says that he was intending to proceed by the first opportunity to Spain from the North of Ireland. Iter in Hispaniam cogito prima occasione ex Septentrionali parte. NB : I find by a letter of F. Richard Field, dated Dublin, 20th of July, 1600, that he as Superior of the Irish Mission, had made F. J. Archer the actual bearer of that very letter to Rome. He recommends to him Mr. Robert Lalour, qui se socium itineris adjunxit Patri Jacobo (Archer.)
The second letter is dated, Compostella, 26th of February, 1606. It proves his active industry in procuring donations for the purpose of educating his countrymen, as also his zeal for the conversion of souls. He had just reconciled to God and his Church three English merchants.
The third letter to F. George Duras, the Assistant for Germany, is dated Madrid, 4th of August, 1607. He was then living at Court, “Ego in aula versor”, and had been successful in collecting Subscriptions.
The fourth letter is to F. Duras, from Madrid, 29th September, 1607. and is only subscribed by F. Archer, who, from illness, “prae dolore pectoris”, was obliged to employ a Secretary. He recommends the erection of an Irish Novitiate in Belgium. After treating of the business of the Irish Mission, he mentions “the conversion of three Scotchmen at Madrid : one was so desperate a Puritan, as often to declare that not all the Doctors of the World should ever withdraw him from his sect and opinion. Truth, however, had conquered : from a lion he became a lamb, and has chosen the life of a Capuchin Friars. I have others in hand in the suit of the English Ambassador, whom I will endeavour to reform”. Further particulars of this Rev. Father I have not been able to collect.

Fr Pedro Arrupe SJ was a Spanish Basque Jesuit priest who served as the twenty-eighth Superior General (Father General) of the Society of Jesus (1965-1983).

Born: 26 January 1943, Erviti, Basque, Spain
Entered: 30 August 1961, Loyola Province (LOY)
Ordained: 05 January 1980
Final vows: 17 November 1994
Died: 17 August 2013, Ciudad del Este, Paraguay - Loyola Province (LOY)

by 1988 came to Clongowes (HIB) working 1987-1988
by 1993 came to Clongowes (HIB) working

https://tudela.es/uploads/archivos/semblanza-del-pluis-asarta-sj-27-08-2013.pdf

SEMBLANZA DEL P. LUIS ASARTA SJ
(Texto: jesuitas.org.py)
El P. Luis María Asarta Navascués, SJ nació el 26 de enero de 1943 en Erviti, Navarra (España), después de hacer el Bachillerato en Javier y el Preuniversitario en Pamplona, entra en el Noviciado de Veruela el 30 de agosto de 1961. Prosiguió su formación en el juniorado de Salamanca (1963 – 1964). Estudió Filosofía en Loyola (1964-1966). Fue destinado a la india pero el gobierno de ese país no permitió su ingreso como misionero. Realizó el Magisterio en Javier y más tarde Teología en la universidad de Deusto. Terminó la licenciatura en Filosofía en la Pontificia Universidad Javeriana de Bogotá, Colombia (1974-1975). Fue ordenado Sacerdote el 5 de enero de 1980 en Loyola, España. Realizó la Tercera Probación en Medellín con el P.
Miguel Elizondo. En los años 1975 a 1976 estuvo como encargado de deportes en Gijón. Entre 1976 y 1977 se desempeñó como profesor encargado de deportes en Pamplona-San Ignacio.
Desde 1978 a 1992 ejerció la docencia en varios institutos de España e Irlanda.

En el año 1993 llegó a Paraguay y se estableció primeramente en Asunción. Ya establecido en nuestro país pronunció los Últimos Votos el 17 de noviembre de 1994 en Ciudad del Este,
Paraguay. Durante 1994 y 1995 fue destinado como Vicario parroquial, luego fue nombrado párroco en la parroquia San Cristobal de Ciudad del Este donde estuvo desde 1995 a 1999.
Ese mismo año fue trasladado a la parroquia San José Obrero de Ciudad del Este como Vicario parroquial donde también colaboró en la pastoral social diocesana desde 1999 a 2006.
Ese mismo año asume como coordinador en la Escuela “San Fernando”, además de seguir colaborando en la catedral y parroquia.

El P. Luis siempre creyó más en la educación de los jóvenes de la calle, que en la formación “reglada” de nuestros colegios. En Tudela, pasó muchas horas con los jóvenes del Barrio de
Lourdes y creó el Club de Fútbol Lourdes. Tan hondo caló su trabajo entre los jóvenes de ese barrio tudelano que actualmente el campo de fútbol se denomina Stadium Luis Asarta.

Siempre se sintió llamado a trabajar con niños y jóvenes pobres. Desde hace varios años trabajó incansablemente con niños sin escolarizar, niños procedentes de familias desestructuradas y ha luchado por recogerlos en varios centros educativos.

Durante estos últimos años de su vida estuvo coordinando el proyecto “Escuela para niños sin escuela” en las escuelas “Nuestra Señora de Lourdes de Fe y Alegría” y “San Fernando” en
Ciudad del Este. Vivió su vida con enorme austeridad, sensibilidad con los niños de la calle y con tanta capacidad de empatizar con ellos.

Hace unos años tuvo una angina de pecho que lo pudo superar, pero el pasado sábado 17 de agosto falleció de un infarto al corazón en el hospital Tesâi de Ciudad del Este, siendo las 7:30
horas. Fue velado en la parroquia San José Obrero y en la escuelita donde trabajaba. El domingo 18 de agosto fue trasladado al cementer

Born: 03 May 1742, Ireland
Entered: 07 September 1759, Watten, Belgium - Angliae Province (ANG)
Ordained: c1765
Died: 04 February 1815, Port Tobacco, Maryland, USA - Angliae Province (ANG)

Ent ANG read Theology for 4 years and sent to Marlyand from 1767. Age at death 73

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Sent to the Maryland Mission, where he arrived November 1767, and died there 04 February 1815 aged 73
Note from Ignatius Ashton Entry :
RIP post 1780 Maryland, USA
Probably a brother of John

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
ASHTON, JOHN, was born in Ireland on the 3rd of May, 1742 : was admitted in 1759 : was chiefly employed in the Maryland Mission, where death terminated his zealous labours on the 4th of February, 1815, aet. 73.

Born: 05 June 1826, Villemurlin, Centre-Val de Loire, France
Entered: 11 September 1850, Angers, France - Franciae Province (FRA)
Ordained: 1855
Final vows: 15 August 1867
Died: 28 June 1898, St Mary's College, Canterbury, England - Franciae Province (FRA)

by 1887 came to Mungret (HIB) as Minister, Teacher and working in the Church 1886-1888

Born: 12 April 1717, New Street, Dublin, County Dublin
Entered: 27 November 1735, Nancy, France - Campaniae Province (CAMP)
Ordained: 22 September 1747, Rheims, France
Final Vows; 02 February 1753
Died: 29 September 1784, Dublin City, County Dublin

Cousin of William Doyle - RIP 1785 - Ordained with William X Doyle (his cousin) at Rheims 22 September 1747 by Bishop Joppensi
Grand-uncle of Myles Gaffney - RIP 1861 and John Gaffney - RIP 1898

1740-43 taught Humanities at Rheims
1746 Read Theology at Rheims
1749 taught Humanities at Poitiers and Prefect at Irish College
1750 came to Ireland by July
1770 mentioned in Nano Nagle’s letters
1784 RIP and buried at graveyard of St Kevin’s Protestant Church - monument erected
In French Dictionary of Musicians he is referred to as “le Père Augustin”

A famous Preacher and Teacher and was Prefect at Poitiers.

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1746 At Rheims studying Theology
1750 Sent to Dublin
1754 In Ireland and teaching Humanities for five years.
His monument in St Kevin’s calls him :
“Pious. doctus, indeffessus, apostolicus confectus laboribus. Divites admonuit, pauperes sublevavit, juventutum erudivit, orphanis loco parentis fuit, de omni hominum genere praeclare meruit, omnibus omnes factus”.
Topham Bowden, and English Protestant, in his “Tour through Ireland” in 1791 says : Austin was a very remarkable character, of extraordinary learning and piety. he was a great preacher and injured his health by his exertions in the pulpit etc”. (cf Battersby’s “Jesuits” and Oliver, Stonyhurst MSS for the full Latin inscription)

◆ Fr Francis Finegan SJ :
Place of birth in New Street Dublin was then called Austin's Grounds near Kevin Street.
1737 After his Noviceship studied philosophy for two years at Pont-à-Mousson
1739-1744 Spent the next five years in regency at the College of Rheims.
1744-1747 He resumed his studies at Rheims where he was Ordained 22 September 1747.
1747 Sent to complete his theological studies at the Grand Collège, Poitiers . During these studies he lived at the Irish College and held the post of prefect of Discipline. It is likely that he made his tertianship at Marchiennes before he returned to Ireland in 1750.
1750-1784 Spent all of his Missionary life in Ireland at Dublin. He did many ministries, but is best remembered as a devoted teacher. He died on 29 September, 1784, and is buried at St. Kevin's churchyard, Camden Row, Dublin.

The inscription on his monument aptly sums up his ministry of thirty-four years in the city: “Pius, devotus, indefessus, apostolicis confectus laboribus. Divites admonuit, pauperes sublevavit, iuventutem erudivit, orphanis loco parentis fuit, de omni hominum genere meruit, omnibus omnia factus.”

◆ HIB Menologies SJ :
Note from the Myles and John Gaffney Entries :
Their Grand-uncle was the celebrated John Austin, a remarkable Jesuit in Dublin towards the middle of the eighteenth Century.

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Austin, John
by C. J. Woods

Austin, John (1717–84), Jesuit priest, was born off Kevin Street, Dublin, on 12 April 1717. He showed promise as a youth, and was said to have come to the attention of Jonathan Swift (qv). He went to France and joined the Society of Jesus in the Champagne (27 November 1735). After a period of teaching the humanities and as prefect of the Irish college in Poitiers, he returned to Dublin (1750) and took his final vows (2 February 1754). Austin soon acquired a reputation there as a powerful preacher and as a friend of the poor. After the society was dissolved by the pope (1773), he was one of twelve Jesuits who wrote from Ireland accepting their new status as secular priests. Three years later he and the other fourteen former Jesuits then in Ireland formed a voluntary association to hold their resources in common, thus anticipating the revival of the society after 1800 and enabling it in 1814 to open its famous school at Clongowes Wood, Co. Kildare.

Austin is best remembered as founder (1760) of a classical school, in Saul's Court, off Fishamble Street, Dublin, which was so well thought of that it was used as the diocesan school for Meath as well as Dublin for preparing priests prior to their going to a seminary on the Continent. His pupils there included Daniel Murray (qv) the future archbishop of Dublin and Michael Blake (qv) who was to reopen the Irish college in Rome in 1824. John Austin died in Dublin on 29 September 1784 having acquired an exceptional reputation for ministering to the poor. He was buried in St Kevin's churchyard and a pyramidal stone erected over his grave. His portrait, by James Petrie (qv), was engraved by Henry Brocas (qv) and published by Bartholomew Corcoran (1792).

George Oliver, Collections towards illustrating . . . Scotch, English and Irish members, Society of Jesus (1835), 214; W. J. Battersby, The Jesuits in Dublin (1854), 94–100; Timothy Corcoran, The Clongowes Record, 1814 to 1932 (1932), 35–6, 39–41; M. J. Curran (ed.), ‘Archbishop Carpenter's epistolae, 1770–1780’, Reportorium Novum, i (1955), 164; Louis McRedmond, To the greater glory: a history of the Irish Jesuits (1991), 108–9

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

FATHER JOHN AUSTIN SJ 1717-1784
We have a great deal of information about eighteenth-century Dublin, much of it trivial or stupid, practically all of it unconnected with the lives of the great mass of the people. In particular, we know almost nothing of the lives of the Irish Jesuits who worked in the Dublin slums. One of the most distinguished was John Austin, who was born in Dublin in 1717. There is a story told about him by Battersby, on what authority I do not know. About 1732 the boy was attending a school near the Deanery where Swift lived. The Dean, after seeing some verses the boy had written in defence of an old but faithful dog, sent for the parents, who said “they wished him to become a priest”. Swift recommended the parents to “send him to the Jesuits, who would make a man of him”.

John Austin entered the Jesuit novitiate at Nancy on 27 November, 1735. He made his vows on 28 November, 1737. He studied logic and physics at Pont-à-Mousson 1737-39. He then went to Rheims, where he was teaching 1739-44, repeated philosophy 1744-45, and studied theology 1745-17. He was ordained 22 September 1747. He studied theology for two more years in the Irish College, Poitiers. After which he presumably made his tertianship. He returned to Dublin in 1750, where he remained until his death: 29 September, 1784.

Of this thirty-four years' ministry in Dublin we know practically nothing. I have been able to find only two contemporary references. The dramatist, John O'Keeffe, who was born in 1747, says: “From the Greek, Latin and French acquired under Father Austin, to whose school in Cook Street I went, my fancy soon strayed to Shakespeare”. An English traveller, after seeing the monument over Father Austin's grave in St. Kevin's graveyard, wrote as follows:

I was surprised such a monument should be erected in this country to a Romish Priest, and was led to enquiries relative to Austin, I was informed he was a very remarkable character in this metropolis about twelve or fourteen years ago, of extraordinary learning and extraordinary piety; that he constantly dedicated all his acquisitions, which were very considerable, to the poor, visiting them in cellars and in garrets; never a day happy that he did not give food to numbers. The principal Catholics, knowing well his disposition, were liberal to him, and he kept his door open to all who were in want; and while the means lasted, was constantly on foot, administering relief to innumerable poor wretches, never resting while he had a single guinea. Besides this, he was a great preacher, and injured his health by his exertions in the pulpit. He was a most affectionate son to an aged mother, she died, and he was overpowered with affliction, he never afterwards raised his head, but dropped into a second state of childhood. He remained in this situation near three years, and would have perished were it not for his brother Jesuits, Messrs, Betagh, Fullam and Mucaile. When he died, his friends who neglected him on the bed of death, erected this monument to his memory.

Gilbert, in his History or the City of Dublin, says:
A portrait of Father Austin, engraved by Brocas, was published by B Corcoran, dedicated to the Roman Catholics of Dublin, and inscribed: “To you the poor were left and you became the guardian of the orphan”. A large house at the end of Archbold's Court in Cook Street was traditionally pointed out as having been occupied by Father Austin, after whose death the court became the residence of Father Magaulay, an excommunicated Catholic priest, by whom nearly all the clandestine marriages in the city were performed and who was commemorated in various popular ballads.

And that is all we know, he worked for thirty-four years in a back street of Dublin, ministering to the poor downtrodden - Catholics of his native city. The fruits of his educational work, in encouraging future priests: and! in forming lay leaders, must have been immense. One of his pupils, afterwards his fellow-worker, was the famous Thomas Betagh, who entered the Society in 1754, and died as Parish Priest of SS Michael and John in 1811.

In the Presentation Convent, George's. Hill, Dublín there have been preserved four letters of Father. Austin, which I have transcribed. As historical documents they are of no particular value. But they have their own interest as a precious memento of this zealous Dublin priest to whom we in these latter days of ease owe so much. In some ways - perhaps in their touch of prim “preachinessi” - they are not very different from the letters which a fervent Jesuit Scholastic might write today. But we see the writer's interest in Catholic education which was later to be his life-work, we can glimpse the life of Catholic Dublin which went on unobtrusively under the shadow of the Castle in spite of persecution. There are passing references to Rev Fr Austin - a well-known Dublin priest - Cousin Will, John Fullam, Peter Bullrill, Peter Cashel and various relatives, whose names, unrecorded in human annals, are written in the Book of Life. These simple letters, redolent of the piety and difficulties of our forejathers, deserve to find a place in an Irish Jesuit periodical :

LETTER I
Pont-à-Mousson, 29 December 1737

Dear and Honoured Parents,
I don't know whether my twelvemonth's silence has been disagreeable to you or not. However it be, I should not have failed to have writ once more this year past, were it not that I expected to hear from you beforehand. But as I waited in vain all the summer and no letter appearing I thought it as good to put off my writing till after my vows; which I have had the happiness to make the 28th of November here in the University of Pont-à-Mousson, where I am to reside in the study of Philosophy for two years, during one of which I shall have the pleasure of enjoying my dear cousin Will's - company for he has been here already one year, but I have not come hither from the Noviceship till the beginning of October last. We have (enjoyed) and do as yet by the grace of God enjoy both a perfect state of health and whether we are together or separated, we find nothing everywhere, both one and the other, but content and happiness. He desires earnestly to tender you his kind love and service.

A little after my arrival here he writ home, for we thought it best to write separately, to the end that if one letter should miscarry, the other might perhaps speed better. I send you this by the post; for though I sent last year's letter - according as I conceived Rev Mr Austin's directions - under cover to Mr. King at Paris, yet as I have received none since from you and consequently am not sure whether you have received mine or not. I have reason to doubt whether that I have not rightly understood the manner of directing which has been marked (for) me, or that it is not very sure, I beg you would be pleased to give my most humble respects to the Rev Mr. Austin, to whose bounty and kindness. I am so gratefully bound. If that manner of directing be sure, I would be glad to know in your first whether I might continue, it at least once a year. I have writ also to cousin Peter Cashel. He will be so kind as to direct yours to me, for I have given him the superscription which might serve whilst I am here, in case you can send by hand anywhere into France.

I should rejoice and give God Thanks to hear that you are in good health and peace of mind; ‘tis, I assure you, the continual object of my poor prayers. But your soul's welfare affects me yet more. Praise be to God I have no great subject of apprehension of that side on your part. I lay He be graciously pleased to augment more and more the care you have for your eternal salvation. It can't be sufficiently deplored how much people forget that only great necessary affair, which ought to be sovereignly preferred to a parcel of frivolous wordly beings that pass and perish every day before our eyes and the which they are sure to enjoy at most, for a short term of years. Pardon a son's boldness who would fain inspire a true sentiment of the necessity of seeking by all means possible. to assure a doubtful eternity - terrible doubt which makes tremble so many persons who live a retired and perhaps innocent life, and which of greater reason ought to imprint a salutary fear in those who are exposed to so many dangers in the world.

'Tis for young persons especially that all is to be feared, and for whom by consequence the most care is to be taken to inspire them . betimes with a great fear of God, a great hatred of vice, and an early love of piety. Redouble, I pray you, your pious industry in that point towards them young children, my dear little brothers and sister. I pray you to embrace them on my part, especially little Dicky - I suppose he begins to read at present. You are to be praised never to let your children want learning according to your means; for no one knows to what God might call him, and though you have too much piety to hinder a child's vocation, yet if he takes even to the world, learning is no burthen. Above all things care is to be taken to preserve his innocence and hinder his. manners from being corrupted; and it is not to be conceived how much one and the other is in danger even already in the very infancy of children, who have too much liberty and who take every ill impression like to wax, The best means you can take is to pray dails for their preservation from sin. Perhaps I make too much the preacher, but I assure you I am so touched with dangers to which I see exposed so many persons whom I love sincerely, that I can't forbear to speak iny mind thereupon. And I would to God that my weak words could prevail upon them who are very near to me and whom I have reason to apprehend stand in need of making such solid reflections for the welfare of their souls. A very pious practice in a family would be the frequent lecture of books of piety; the Introduction to a Devout Life (of S.Francis de Sales) is onė very proper and useful for that end.

I would be glad to hear how it is with my Uncle Simon's family. My love and service to them and all my uncles and aunts, friends and relations, particularly to dear Mrs Doyle and her good family; not forgetting cousin M Dod, to whose prayers I desire to be recommended. My thanks and kind service to all friends who shall be so kind as to inquire after me.

I would seem that I doubted of your prudence if I should caution you not to let inquisitive people know to what design I am away or what I am. You know already what dangerous consequences might hereafter ensue, even where you might apprehend the least. I would not be amiss even if those who know it already were advised to let it drop in silence.

My love to cousin C Maginnis and her family, and recommend to her great care of my little god-daughter. You might please to mark me how that child is. You would do well also to cast a charitable eye sometimes to see how it is with my other little one of Mr Balf's. Be pleased not to fail to let me know the good health of R Mr Austin. I shall expect yours as soon as possible. Don't forget me in your good prayers and those of other good friends. I shan't fail on my poor part, always remaining with God's will and pleasure, dear Father and Mother, your most affectionate .. and dutiful son,
John Austin

Be pleased not to forget my respects to Mr Milon and the other gentlemen

LETTER II
Pont-à-Mousson, September 9th 1738

Dear and Honoured Parents,

I suppose Cousin Will's letter is already received, for he has writ home about a week ago. If that be, I have no need to repeat to you that the Divine will which has joined us so happily is pleased at present to separate us for a while: he being destined to the in Picardy where he goes to teach, and myself remaining here as yet a year in order to finish my course of Philosophy. He parted this morning. Myself and some others accompanied him a small league out of town, where we quitted each other very cheerfully, considering that in our state we should rejoice rather than repine in accomplishing God's will and pleasure in what He ordains us for His greater glory.

Just as he was going off, your last letter arrived, so that we were already out of the town when it was sent after us. We have also received all the letters which you have made mention of this year. For since my last of April, two or three came into our hands; some of which had delayed somewhat on the road, as appeared by the date - one from Cousin Doyle was dated even of March, 1737. Don't think, dear Parents, that these letters are of any charge to us. Foe in that point as well as the rest that concerns the temporal, such is the bounty of the heavenly providence for us (that) all is paid and prepared to our hands without any care or other application on our part, besides that of our studies or exercises which may serve to our own proper sanctification and thereby put us in (the) state of procuring that or others.

But my so good fortune, far from being a matter of boasting, should rather give me a subject of humbling myself to think that in quitting the world I find myself in better circumstances than I could naturally promise me in embracing it.

I am really charmed and do heartily thank God for the pious sentiments which He has inspired you touching the education of your dear children, as well as by your personal example as by your wholesome instructions. A very important article, and which many parents neglect very often to their future sorrow, is to render the children supple and obedient to the smallest sign of their parents' good pleasure in whatsoever they bid them: so that as soon as ever they begin to have the usage of their self-will, they should be taught to renounce to it; since it is the only root of all sin and were there no self-will there would be no hell. However, it is rather by mildness than rashness that a child's stubborn humour should be thwarted, in ordering calmly but at the same time seriously and inflexibly even the smallest things - were it but to kiss the ground, to quit or take somewhat against his inclinations, or the like.

As I might seem too bold in suchlike discourse as well now as at other times, you may be pleased to consider that, a principal point of our vocation being the pious education of the youth as well as their instruction in sciences, we are wont to make there upon nore frequent and deep reflections than ordinary. And besides I can learn somewhat by the manner wherewith the children of the best families are elevated (=educated) here, where their parents send them in pension very young that they may be reared up more safely in the piety. To all which if you add that my first and chiefest zeal should be for those whom I am obliged before God to hold most dear, you will rather approve than blame this liberty which a sincere and ardent desire. of eternal welfare inspires me.

Then dear little Dicky can read - which perhaps he can already - without doubt you will make him every evening read a little in some devout book before you. If he be accustomed betimes, he'll do it hereafter of himself. There is nothing more capable to imprint the fear and love of God in the minds of old and young than pious lectures well reflected upon and meditated in the presence of God - such as you night see in the Introduction of St Francis Sales.

I am very sensible to the kindness of all my good friends and particularly of them gentlemen who did me the honour to remember me in your last (letter). I beg you will be pleased to give to them, every one in particular, my most humble respects and service as well as to all my relations: Uncle Christy, Uncle Richard, Uncle Robin, theirs and Uncle Simon's spouses and families; Cousins Mortimer, Magguinis, Savour, and their families, etc. My kind love and service to Mr and Mrs Fullam. I have lately heard from dear friend Johnny, and answered. I have writ to Mrs Doyle by Cousin Will's last, as we have both by the same to Cousin Molly Dodd.

We enjoy always, blessed be God, perfect health and contentment. Pray take great care of yours. I am, dear Father and Mother, your most respectful and affectionate son,
Jn. Austin.

P.S. - You'll please to direct henceforth: a Monsieur Austin demeurant au College, Pont-à-Mousson en Lorraine. I expect to write soon to Cousin Peter. Be pleased to give the following lines with my respects to Mr Austin.

LETTER III
Rheims, 7th October 1742

Most Dear and Honoured Mother,

I received with pleasure your last letter dated the 4th June, and have been obliged to wait ever since for an hour's leisure to write to you. But now that our yearly vacations begin, you may be sure that my first thoughts are to satisfy you. I sent immediately on the reception of your letter that inscribed to Cousin Will, with whom I have correspondence as frequent as we both please, His answer came shortly after; and as far as I can judge, Cousin Doyle need be no way alarmed as she seems to be at the light ailment of Cousin Will.

“Tis a kind of headache which at most hinders sometimes his application to certain studies, but the which neither interrupts his other occupations nor hinders his being as day and jovial as any other. Pray give my kind love and service to his dear mother and family, to whom I wish you may always acknowledge to your utmost power the obligations which bind me eternally to them. You will please to inform them likewise that Cousin Will goes this next year to dwell at Sens, a town of the Champagne, where he is to continue the same career which he has begun at Laôn and which I am to continue here next year also. They must not be Surprised at these changements of dwelling, for nothing is more common in our state which engages us to go to and fro wherever God's will and His glory calls us.

For my part, blessed be the Lord, I have enjoyed hitherto and enjoy still in these parts good health and contentment. When it shall please Him to treat me otherwise, I hope He will give me patience; but hitherto He has favoured my weakness. After a month's rest and recreation in town and at our country house, our usual application begins. Aid me with your prayers, wherein I have very much confidence; a good mother's prayers and blessing are ordinarily efficacious, and I am persuaded that I owe a great deal thereto.

Don't fail especially to pray every day for my little brothers and to offer them to God Almighty, that He may take them under His protection for what concerns their body and soul. Without His aid all the pains you'll take for their education will be employed in vain. But if God blesses then and gives then His love and fear in their hearts, all will surely prosper with them in the time and in the eternity. Tis what I ask Him each day for them and you. Pray never fail in your letters to inform me of their progress in learning and especially of their piety towards God and docility towards you. For what you have already told thereof has given me a great deal of pleasure and consolation.

I shall dwell here this next year with an Englishman of our family, who comes hither from Liège in Flanders for to study in Divinity. We shall prattle together in our tongue, and that will - serve to recall my English, For I have scarce as yet found time to read over two or three English books I brought hither. And though I have found here enough of English acquaintance, yet do I meet them but very rarely, and even then do they speak French, being partly habiting in this town for to learn that language.

For Johnny Fullam, I don't know whether he remains at Lyons next year or no.. He told me about April last that he expected to go to Poitiers, and that Mr Heneys had gave him so to understand. But as I writ since for to demand the confirmation thereof, and his next answer not having said a word upon that head, I am yet in doubt: thereupon. Pray give my kind service to his parents, and assure them that he was in good health about two months ago when he writ last to me.

We have in these parts this year plenty of corn, wine, etc. But we have this time past so wet and cold windy weather that the vintage, which is commonly finished before this time, is not as yet begun hereabouts, where we are just hard by the fine wines of Champagne and Montagne, For the wars, though we be nigher to them than you, yet I believe, you know as much in them parts by the newspapers as we do here.

My humble respects to Messrs Milan, Sweetman and to the other gentlemen as the occasion presents itself. My kind love and service to all my uncles, aunts, cousins and their families in general and in particular when you see them. My love to my dear little brothers, and charge then in my name to apply themselves heartily to their learning, and especially take great care that they know perfectly their Catechism and what concerns their religion and the fear and love of their Maker, and that it were better to die a thousand times than to offend Him.

I would willingly know what are become my uncle Simon's children, etc., as also if you could inform me - when you shall please to write - where is young Johnny Murphy and whether Laurence Walsh is as yet at Paris or no, or what youths you know of my acquaintance are, come overseas; whether you have had news from Cousin Mortimer or not.

Cousin Peter Bullfill has been partly cause that you have my letter so late. Tis above a fortnight ago since I write to him, and I began this letter immediately after. But as I had promised him in my letter to keep this till I could have news from him (which I have not had since a very long time), I have been obliged to tarry till now, whereas I might have had his answer in four or five days. But indeed he is to be excused, for, as he tells me, he has been sick these several months past and is as yet actually very weak and feeble the which has really appeared in his very short though very friendly letter. Be assured, dear Mother, that I am always, with the utmost respect, your most affectionate son,
John Austin

LETTER IV
Rheims, 22nd October 1743

(On Back.) To Mr Francis Fullam, dwelling in Bridge Street, to be furthered to Mrs Austin, Dublin, Ireland,

(At the top of the first page;) The enclosed is for Mr Milan . You'll please to send me his letter enclosed in yours, if he pleases to send me one. Or tell him my address if he desires to know it: à la Mr Jaquinet, Marchand Fabricant dans la rue Barbatre, pour faire tenir a Mr Austin a Reims en Champagne.

Most Dear and Honoured Mother,

I wrote to you a little before Easter, I suppose you have not writ since, for I have received no letter from you since that wherein you gave me account of my Uncle John's strange discovery. I remain here as yet for next year, and never enjoyed better health than I do at present, Pray let me know if yourself and all your family go well. Also especially I pray you to give me an exact account of my brothers' behaviour towards you, and for their other duties above all in what concerns the piety. Do they pray God heartily and exactly? Dicky should now be capable of reading my letters, and of writing to me even upon necessity. He must send me in your next, if you please, a little sketch of (=by) his hand. If he be not fit for learning Latin, he must read, write and cypher as well as possible he can learn. Let him never fail to read each day some time in a good pious book. When he can do it before you in the evening, twere the best, Make him learn the Catechism to his little brothers, which they must all know perfectly well before all things and as soon as they are capable of learning anything whatsoever. This point is very important, and parents in them parts seem not to know enough their great and strict obligations to have their children instructed principally in what concerns their religion. All the rest without that is not worth while, and yet commonly 'tis what's the most neglected.

If your children fear God, they will be also your consolation, Would to God there were means of giving to children in them poor countries the same Christian education which they receive in these parts. My heart bleeds to see and think upon the difference, without being able to amend it. We see here of how much piety and virtue youth are capable, and how much it depends on those who rear them (so as) to render them such, in keeping them from evil example, bad company and occasions, and in giving them early principles of piety, of good and Christian manners. Parents work and slave day and night for to get bread for their children and to establish them well in the world. Tis very well done. But if they are good Christians well instructed in the faith of an everlasting life (and) an eternal establishment, they should take a thousand times more pains for to procure to their children this latter establishment, and that their souls may be better provided for than their bodies. Many notwithstanding, who pass for very honest Christians in all the rest, are often very bad parents on this head, and have thereupon the most terrible accompts to render at God's tribunal. I could wish with all my heart that many persons who are dear to me were well convinced and frightened with this consideration; they would have reason to tremble thereupon but yet more to act in consequence thereon. Sometimes a letter as this or any other, read to a neighbour or relation seemingly without design, might make them take reflections on such a matter which is so important for the salvation of parents and which damns so many.

Cousin Doyle and. John Fullam are both in good health: the first at Sens and the second at Lyons, there they remain next year, They both salute your kindly. Give my kind love and service to both their families, and testify newly my acknowledgments to Mr Fullam's parents on their receiving always my letters, My love and service particularly to my Uncles Richard and Christy and families; Uncle Robin Walsh and family; Cousins Savour and Maginnis and families, And if anything worth while is arrived in those families, I pray let me know it. My love and service to Aunt Bridget and her family. And let me know if you have tidings of my Uncle Simon or not. My Aunt, does she still dwell with you? Are you in good intelligence together? Nothing more easy nor more natural for two sisters and widows.

All things have been abundant this year in these parts, Has it been so in Ireland and with your little spot thereof in particular? You see I am grown very curious. But nothing which concerns you or yours can be indifferent to me. I know not how I lost again my brothers ages; the pain won't be so great to send me then once more, and I’ll be more careful if I can. Embrace them all three for me and assure then that I pray for them and you every day of my life. If they and you remember me often in praying God, I shall prefer that remembrance to all the other tokens of tenderness ye can give me, All that is not good for the soul passes with the body and avails nought.

For you especially, dear mother, be assured that I have very much confidence in your good prayers. We must one and t'other also be constantly mindful to pray for my dear Father's soul. That piety will be better placed and more useful than a silly grief which serves for nothing, neither to the living nor the dead. Your young ones have especially more need of your prayers than you think. Ofter then each day to God that he may keep them in His love and service in the world or take them betimes out of the world. If you love them truly, that must be your constant wish. Wish me the same, I pray you, and believe me to be always with the greatest affection and respect, dear mother, your most loving and submissive son,
John Austin. Reims, the 22nd October, 1743.

Don't forget, I pray you, when occasion offers to tender my best respects to Mr Milan, and send me tidings of his health. What is become of Cousin Molly Dodd? And Mr Keary, lives he as yet? If Mr Atkins asks after me, give him my humble service.

Professor Alfred O’Rahilly

◆ James B Stephenson SJ Menologies 1973

Father John Austin 1717-1784
Fr John Austin was born in New Street – then called Austin’s grounds – near Kevin Street Dublin on April 12th 1717. We are told that young Austin, who attended the school near St Patrick’s, one day rattled off impromptu verses to prevent some youngsters butchering a dog. Dean Swift heard about this, sent for the boy’s parents, and asked them what they intended for the boy. “The priesthood” answered his parents. Swift then told them to send him to the Jesuits, who would make a man of him. It is thought that the Dean paid for his education.

John became a Jesuit in 1735, returning to Dublin in 1750. He acted as curate to Fr John Murphy, PP of St Michael and John’s. Together with his PP Fr Austin opened a school, in spite of the law, in Saul’s Court in 1760. For several years this was the only and for 50 years the principal school for Catholics in Dublin, as well as being the nearest approach to a Diocesan Seminary.

On the Suppression of the Society, Fr Austin became one of the Trustees of the Province Funds.

He died on September 29th 1784, and was buried at St Kevin’s Churchyard. Two years later an obelisk was erected over his grave by the grateful citizens of Dublin. The following is his epitaph :
“To the Memory of Rev Father John Austin of the City of Dublin, priest and until the Suppression of the Society of Jesus a professed Jesuit. During six and thirty years a pious, learned and indefatigable labourer in the vineyard of the Lord, who after deserving well of the rich whom he admonished, of the poor whom he relieved, of the youth whom he instructed, of the orphan to who he was a father, of all ranks of men, whome he by making himself all in all, was active in gaining to Jesus Christ, on the 29th September 1784, closed, in the 66 year of his age, a life worn out in the sight of the Lord. Religion, weeping for her faithful Minister, on the 8th December 1786 with grateful hand erected this Monument”.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
AUSTIN, JOHN, was born in Dublin on the 12th of April, 1717, and joined the Order in Champaigne, on the 27th of November, 1735. After completing the high er Studies, he was employed in teaching Humanities for several years. In 1750, he reached his native city, and obtained a reputation for talents in the pulpit. On the 2nd of February, 1754, he was admitted to his religious Profession.
This good Father, dying on Michaelmas day, 1784, was buried in St. Kevins Church-yard, Dublin. A plain stone monument, of pyramidal form, stands over his grave ; and the following inscription is read on the West and South Panels of the Pedestal. On the opposite sides there is the English translation:
Viro Reverendo
Johanni Austin
Dubliniensi
Societatis Jesu, dum fuit, Sacerdoti
In Vinea Domini per annos 36,
Pio, Docto, Indefesso Operario,
Qui
III Calendas Octobris, A. D. 1784
Aetatis anno sexto et sexagesimo
Vitam
Apostolicis, confectam laboribus
Cum morte In conspectu Domini pretiosa
Commutavit

Cippum Hunc
Ministri fidelis Rcligio non immemor
VI Idus Decembris, A. D. 1786
Flens Possuit.
Divites admonuit
Pauperes sublevavit
Juventutem erudivit
Orphanis loco Parentis fuit
De omni Hominum genere
Praeclare meruit
Omnibus oninia factus
Ut
Omnes Christo lucrifaceret.

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

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

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

Born: 29 August 1786, Painestown, County Kildare
Entered: 21 May 1808, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: Palermo, Sicily
Final vows: 16 January 1820
Died: 04 July 1849, St Francis Xavier, Gardiner St, Dublin

Superior of the Mission : 1819

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Son of Charles. His brother William was an Officer in the Austrian Cuirassiers, and considered one of the best swordsmen in the service.
1814 He studied at Stonyhurst and Palermo, graduating DD there.
1816 Superior Dublin Residence, and again in 1822 and 1841
1817 Rector at Clongowes
1819 Superior of the Mission
1821 Lived at Dublin from 1821 to his death.
1829 At the laying of the foundation stone for Gardiner St
He was a good religious of indefatigable zeal and indomitable spirit.
He published some books, and promotes a society for the printing of Catholic works in Dublin.
There is a sketch of Father Aylmer in Caballero’s “Scriptores SJ” and de Backer “Biblioth. des Écrivains SJ”

◆ HIB Menologies SJ :
Had studied at Stonyhurst before Ent.
He went to Palermo with Messers St Leger, Esmonde, Ferley, Butler and Cogan, graduating DD. He was present in Rome with the other Fathers at the establishment (Restoration?) of the Society in July 1814 by Pius VII.
1817 He was for a short time Minister at Clongowes, and then in 1817 appointed Rector by Father Grivelle, the Visitor.
1818 Clongowes was closed due to an outbreak of typhus, and immediately he built a Study Hall and Refectory.
1821 He went to Dublin where he remained until his death. He was Superior at the Dublin Residence in 1816, then 1822, and finally 1841. In 1829 the First stone of St Francis Xavier, Gardiner St was laid during his Rectorship. The Chapel at Hardwicke St was then converted into a school, and was the germ of the current Belvedere.
Father Aylmer was an edifying religious man, possessed of moderate but useful talents. He was a zealous, pious and indefatigable Missioner, a man of good sense, sound judgement and fortitude.
He promoted in Dublin a Society for the printing and distribution of cheap Catholic books of piety, when it was much needed.
He was subject to a hereditary disease of the heart which caused his death in a manner similar to that of his father. His end was very sudden.
His brother was an officer of the Austrian Cuirassiers, and considered one of the best swordsmen of that service.
There is a sketch of Father Aylmer in Caballero’s “Scriptores SJ” and de Backer “Biblioth. des Écrivains SJ”

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Aylmer, Charles
by C. J. Woods

Aylmer, Charles (1786–1847), Jesuit priest, was born 29 August 1786 at Painstown, near Kilcock, Co. Kildare, the seat of his father, Charles Aylmer (1720?–1801), one of the county's representatives at the Catholic Convention held in 1792, and said in 1798 to be worth £1,600 p.a. He was the fourth son in a family of six sons, one of whom was William Aylmer (qv), and six daughters. His mother was Charles Aylmer's second wife, Esmay, daughter of William Piers of Castletown, Co. Meath, and his wife, Eleanor (née Dowdall). Charles Aylmer junior studied at the school conducted in Dublin by Thomas Betagh (qv) and at the catholic novitiate at Hodder, near Stonyhurst, Lancashire, moving in July 1809 to Palermo in Sicily to join the Society of Jesus, restored in that kingdom in 1805. While in Palermo he published with Paul Ferley and Bartholomew Esmonde, A short explanation of the principal articles of the catholic faith (1812) and The devout Christian's daily companion, being a selection of pious exercises (1812).

Aylmer's ordination to the priesthood came in Rome in 1814, the place and year of the formal restoration of the entire society, an event at which he was present. He returned to Ireland to become superior (1816) of the Jesuit house in Dublin, and rector (1817–20) of Clongowes Wood College, the Jesuit-run secondary school opened (1814) at a short distance from Painstown. In 1820 he took his final vows. He was again superior of the Jesuit house in Dublin in 1822, 1829, and 1841, as such presiding at the laying of the first stone of the Jesuit church – St Francis Xavier in Gardiner Street. From its origin in 1827 he was an active member of the Catholic Book Society and published further devotional works. On the death of his brother Robert in 1841, he inherited the Aylmer property at Painstown. Charles Aylmer died 4 July 1847 in Dublin.

W. J. Battersby, The Jesuits in Dublin (1854), 118–19; F. J. Aylmer, The Aylmers of Ireland (1931), 212; Timothy Corcoran, The Clongowes Record, 1814 to 1932 (1932); Timothy Corcoran, ‘William Aylmer (1778–1820) and the Aylmers of Painstown’, Seamus Cullen and Hermann Geissel (ed.), Fugitive warfare: 1798 in north Kildare (1998), 34–49

◆ James B Stephenson SJ Menologies 1973

Father Charles Aylmer 1786-1849
Charles Aylmer was one of the six novices who set out in 1809 for Sicily to study philosophy and theology on the Restoration of the Society there.

He was born at Painstown County Kildare on August 29th 1896. He was educated at Stonyhurst and entered as a novice at Hodder there in 1808. After his ordination he ministered to the British Army stationed at Palermo.

He witnessed the official Restoration of the Society at the Gesù in Rome :
“At eight o’clock in the morning, His Holiness came in state to the Gesù, where he celebrated Mass at the altar of St Ignatius, attended by almost all his cardinals and prelates, and about 70 or 80 of the Society. After his Mass and Thanksgiving, we ass proceeded to the Sacristy. None were admitted by the Cardinals, Bishops and Jesuits. Here the Bull, which reestablishes the Society all over the world was read. A soon as it was read, the Pope presented it with his own hand to Fr Pannizoni, whom he constitutes Superior in his own States, until the General shall otherwise determine. Drs Milner and Murray Archbishop of Dublin were present. Also the Queen of Etruria, and the King of Torino. Little did I expect to be present at so consoling a ceremony in the Capital of the World. O truly how sweet is victory after such a hard fought battle!”

Fr Aylmer returned to Ireland and held various posts at Clongowes and Hardwicke Street. He was Superior of the Mission 1817-1820. In 1829, while Superior, the foundation stone at Gardiner Street was laid. He, together with Fr Esmonde, did much for Gardiner Street Church, collecting money both at home and abroad for the building of the Church and Presbytery.

He also found time to write and is included in Caballero’s “Scriptores SJ” and de Baecker’s “Bibliotheque”.

He died of a hereditary disease of the heart on July 4th 1849.

Member of Irish Mission, and last Rector of the Irish College, Santiago de Compostela. He died 16 April 1790, Bologna, Italy.

Born: 30 June 1931, Hamrun, Malta
Entered: 01 October 1947, Melitensis Province (MEL)
Ordained: 31 July 1959
Final vows: 02 February 1965
Died: 06 August 2006, Pietá, Malta - Melitensis Province (MEL)

by 1956 came to Clongowes (HIB) Regency

Born: 01 October 1918, Elm Grove, Baggot Road, Cabra, Dublin City, County Dublin
Entered: 14 September 1936, St Mary's, Emo, County Laois
Ordained: 31 July 1949, Milltown Park, Dublin
Final Vows: 02 February 1954, Clongowes Wood College SJ
Died: 19 March 2001, Cherryfield Lodge, Dublin

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

Father was a publican and a grocer.

Only chid

Early education was at Dominican Convent Cabra and then at Belvedere College SJ.

◆ Interfuse
Interfuse No 108 : Special Edition 2001

Obituary
Fr Anthony (Tony) Baggot (1918-2000)
21st Oct. 1918: Born in Dublin
Early education at Dominican College, Cabra and Belvedere College
14th Sept. 1936: Entered the Society at St. Mary's, Emo
15th Sept. 1938: First Vows at St. Mary's, Emo
1938 - 1941: Rathfarnham, studying Arts at UCD
1941 - 1944: Tullabeg - studying Philosophy
1944 - 1946: Belvedere College - Regency
1946 - 1950: Milltown Park - studying Theology
31st July 1949: Ordained at Milltown Park
1950 - 1951: Tertianship at Rathfarnham Castle
1951 - 1953: Emo - Socius to Novice Director
1953 - 1959: Clongowes - Rector
2nd Feb. 1954: Final Vows
1959 - 1962: Rathfarnham - Spiritual Father to Juniors; Assistant Director of Retreat House
1962 - 1969: Leeson St. - Director Sodalities; Editor of Madonna
1969 - 1978: CIR - Superior
1978 - 1983: CIR - Director Marriage Courses,
1983 - 2001: Gonzaga - Director Marriage Courses, Courses in spirituality and relationships.

Tony was admitted to Cherryfield Lodge in July 1999 suffering from prostate cancer. He remained in reasonably good health until three months before his death, when walking became difficult for him. He died peacefully at Cherryfield at 3.30 a.m. on Monday, 19th March, 2001.

Myles O' Reilly preached at Tony's Funeral Mass...

We are all here because we have known Tony Baggot in some capacity - as a friend, a relative, a Jesuit colleague, a counsellor, a participant in one of his retreats or workshops, or a grateful reader of his writings, or a carer from the Jesuit nursing home in Cherryfield. We have all been deeply touched and enriched by his gentle spirit, by his wisdom, compassion and his kindness, We are here because we want to acknowledge our love for him and our gratitude to God for him. We are only a small fraction of the many thousands of people that Tony touched throughout his 64 years as a Jesuit. To Tony all this positive regard for him would be totally mystifying. He placed himself in the lowest seat at the table of the Lord, but we intuitively know that Jesus will place him in the highest seat - “Well done good and faithful servant, come and inherit the kingdom which God has prepared for you since the beginning of the world”.

Tony had a secret weapon that enabled these qualities that endeared him so much to others to shine forth and through him. A prayer that he loved and said everyday and that he said frequently at his weekly Mass with the boys and the teachers here in Gonzaga for the last 15 years of his life, barring the last two when he got sick. It is a prayer he often used during his Retreats and Workshops also. It goes like this:

Lord Jesus I give you my hands to do your work
I give you my feet to go your way
I give you my ears to listen like you I give you my tongue that I may speak your words
I give you my mind that I may think like you I give you my heart that you may love in me
I give you my spirit that you may pray in me
I give you my whole self that you may grow in me So that it is you, Lord Jesus, that may live, love and pray in me.

What we loved in Tony were the qualities of Jesus shining through him - the Beatitudes - poor in spirit, gentle, merciful, a peacemaker etc. There are many eras to Tony's life, an only child born to Patrick and Harriet Baggot. Tony a Belvederian, who as a boy was a splendid pianist and tennis player, joined the Jesuits at the age of 18 and did the usual training. He was ordained in 1950 and only then did his interesting and varied pastoral life begin. He started with two years as Socius to the Novice Master in Emo.

Then, at the age of 32, he was made Rector of Clongowes for 6 years - he was the youngest Rector ever in the history of the Irish Province. One of our Jesuit Gonzaga community remembers at the age of 11 going to Clongowes and Tony was the first Jesuit he shook hands with. Little did he know that he would be the last Jesuit to hold Tony's band before he died last Monday night - on the Feast of St Joseph, patron of the dying.

After Clongowes Tony went back again to formation work, to being spiritual father to the young Jesuit Juniors in Rathfarnham for 3 years, and also to being a retreat director at the retreat house there. Then, in 1962, he was appointed as Editor of the Madonna, which came on in leaps and bounds under his control. That was where I first met Tony through his writings in the Madonna. I used to marvel, as a novice and a Junior, at his ability to weave passages from novelists like Graham Greene and Morris West into his articles and show how all that is, is Holy, and that God is the deepest inside of us.

Then, in 1969, Tony went to NCIR from where he became director of the Jesuit pre-marriage course for 17 years. He became a legend in his own time in his work. On some of his courses he had over 100 couples, and had no difficulty in filling the Milltown Park hall for a public lecture on marriage. During this time he wrote 3 books on marriage that were best sellers in their day, “To have and to hold”, “You and your marriage” and “Enjoy a happy marriage”.

Tony was a great listener and was particularly sensitive to women. He was an intuitive feeling type, as in the Myers Briggs personality definition, rather than a rational thinker. He learned from experience more than from principles. I am currently chaplain to a group of young married couples that meet every fortnight to help one another grow in their marriage. Only last month one of them read “To have and to hold”, and was enthralled by it, and wants it to be one of the prescribed books for the group. During these 17 years Tony gradually got into counselling, and helped hundreds, if not thousands, of couples.

One of those couples who met Tony 38 years ago, and who are here today, went to Tony with a dilemma – The mother of the Bride to be, who was not too keen to let her daughter go, said her daughter was too young and wasn't ready to get married etc. Tony paused for a while then broke into a grin. “Why don't you go to the maternity boutique in Leeson Street, and buy a maternity dress and hang it up in your wardrobe - that will surely help her to let go!!!”

Tony came to Gonzaga here in 1983 and continued his marriage work for 3 more years. After that he became a full time therapeutic counsellor and ran courses on spirituality and relationships in Tabor House, Chrysalis Conference Centre, and in the Dominican centre in Sion Hill. He became very interested in healing early childhood wounds and pioneered some splendid work in this area, which is still carried on in Chrysalis today.

He never charged any money for his work but he received so many donations that he refused to take a state pension – “Others might need it more than me”, he would say. All this wonderful productivity and creativity came from Tony's depths and from his spirituality. Some quotations from Tony's writings will give us an idea of what resonated with Tony.

Inevitably we live in the presence of holy mystery, a presence we cannot escape, for we are immersed in it. In music, in the sea, in a flower, in a leaf, in an act of kindness, I can see what we call God in all these things."

I said to the cherry tree, “Tell me of God”, and the cherry tree blossomed. That is more eloquent than any definition of God for me.

When I address God I do not address one who is outside. God is the deepest inside of everything, myself included, and the goal of personal growth is the birth of God in the soul. Life itself is the primary sacrament. Religious faith is human life seen as a disclosure of God.

What is called losing the faith is often not so, but a search for a deeper one.
God speaks from the depths of the heart, not the top of the head.
The movement of God, or the movement, which is God, activates me, flows through me.
Rather than governing from without, God is enlivening from within.
This one work has to do - Let all God's glory through (G M Hopkins)

Spiritual life is the flowering cosmic energy and Jesus, as the high point of God's presence, released a new spiritual power - the Christ power. That presence which radiated from his physical body in Palestine is to radiate through his mystical body in the world now.

He was one who, precisely by being human in the fullest degree, was God's existence in the world -- His divinity or godly quality was not something different from his humanity but was his humanity at its highest point. The Ignatian description for Tony's spiritual journey during these fruitful years would be that he lived the grace of the Second Week. That is, working and labouring with Christ in bringing about his kingdom in the world. But little did he know that, like his master, Jesus, his last few years would be a sharing in the sufferings of Christ before he entered into his glory.

Tony gave his last retreat almost three years ago. From then on his health went slowly into decline. The slow onslaught of what turned out to be cancer of the bone began. Tony lost all his physical energy, he lost all taste for things he liked - gardening, reading and writing. His memory was deteriorating, too. He could no longer do his counselling. He loved being a priest and felt he understood it more richly than ever. He cried with frustration at the loss of not being able to minister any more.

The black dog of depression set in with bouts of scrupulosity. He felt so guilty at occupying a room in Cherryfield at such expense. Surely he wasn't sick enough. He was, like Christ on the cross, “My God, My God, why have you forsaken me”. He felt so empty. The days were so long - nothing to do - nothing to live for – he couldn't pray, read, think.

Even though this was his inner state most of the time, he was always so gracious with the nurses, never failed to be aware of any act of kindness and always quick to thank them. Thank you for your care' he used to say and they grew to love him. They could see that there was something special about Tony, a childlike transparency, a constant sincere gratitude, a freedom from pretence, an honesty of feeling whether positive or negative, never a sharp or nasty word - always gentle. Their acts of kindness were his experience of God during those last dark years, as also were the visits of his friends that he so much appreciated.

Last September a change came about in Tony - a peace came into his soul and it came from saying over and over again this simple prayer every night in the dark of the chapel for half an hour. There was more surrender and humble simplicity in this prayer than in the previous one. Through this prayer he found the peace and the capacity to accept what was happening to him.

I place my hands in yours. I place my will in yours, Lord
I place my will in yours. I place my days in yours, Lord
I place my days in yours. I place my thoughts in yours, Lord
I place my thoughts in yours. I place my heart in yours, Lord
I place my heart in yours. I place my hands in yours, Lord I place my hands in yours.

Angela Ashwin

Whenever his friends would visit him in Cherryfield he would always be glad to give them his blessing before they left. He would always say with a sign of the Cross on the forehead - May Jesus Christ and his Holy Spirit guard you and guide you on your way'. One day, close to his death, I was with him, and was about to leave, but Tony wasn't offering his blessing. “Aren't you going to give me your blessing?” He looked confused. The words wouldn't come to him. And then, after a pause, he said “My suffering is my prayer for you”. We can be sure that his sufferings were offered for all of us, not just me.

All he had left to give were his sufferings and his gratitude. Like his saviour on the cross, on Monday night, surrounded by a few friends Tony's work was finished. With Him he could say “It is finished. Into your hands, Lord, I commend my spirit”. “Lord Jesus receive my soul”. A few hours before he died, Tony's eyes came back from their unconscious glazed state, and focusing, looked intently across to the far window as if he was seeing somebody, he smiled and sank back into his glazed look again. Blessed are those who die in the Lord. Happy indeed, the Spirit says. Now they can rest forever after their work, since their good deeds go with them. (Apoc. 14.13) We surely have an advocate in heaven in Tony Baggott.

◆ The Gonzaga Record 2001

Obituary
Tony Baggot SJ

The Community and College gladly mourn Fr. Tony Baggot SJ, who died peace fully after a long illness on the 19th March, the feast of St. Joseph: gladly, because he richly deserves to be with his Lord; mourn, because we have lost a truly gentle man, who brought peace, comfort and solace to so many of us and others over a long life. Tony's main work throughout his 64 years of Jesuit life was in relationship counselling, especially marriage and personal development counselling. Through his pre-marriage courses, which he directed for 17 years, he let Christ touch many thousands of lives and relieved so many from wrongful perceptions of God; Tony's love and care modelled God's love for them.

Tony came to Gonzaga in 1983 to continue his very extensive counselling prac tice. He joined in with the College pastoral programme by helping with the daily Morning Mass, the sacrament of Reconciliation and other liturgical celebrations, especially at Christmas and Easter and Graduation. His stately figure roamed the grounds, engaged many in conversation, pointing out God's gesture to us in the environment; Tony contributed to beautifying the environment by his work on the rockery beside the tennis courts and the flowerbed at the house. Tony's knowledge of the trees, their provenance and characteristics, was amazing, but only to those who did not appreciate his integration of the whole of creation with God's caring provision for all our needs, body, mind and spirit.

Tony's touchstone prayer reveals the man and the spirit he would have us live by:

Lord Jesus I give you my hands to do your work
I give you my feet to go your way
I give you my ears to listen like you
I give you my tongue that I may speak your words
I give you my mind that I may think like you
I give you my heart that you may love in me
I give you my spirit that you may pray in me
I give you my whole self that you may grow in me
So that it is you, Lord Jesus, that may live, love and pray in me.
(From Fr. Myles O'Reilly's homily)

Tony's Funeral Mass in the college was attended by his cousins, a goodly number of his Jesuit confreres, and a not surprisingly large number of friends and acquain tances. The occasion was graced by an excellent homily by Fr. Myles O'Reilly SJ and the Senior Choir, under the baton of Mr. Potts and organist Mr. Murphy. Fr. Rector and the Community would like to thank all who participated in celebrat ing Tony's life and who have conveyed their sympathies.

Ar dheis Dé go raibh a anam.

Fr John A Dunne SJ

Born: 30 March 1644, Madrid, Spain
Entered: 07 September1670, Watten, Belgium - Angliae Province (ANG)
Ordained: 04 April 1678
Final Vows: 02 February 1688
Died: 29 August 1719, Watten, Belgium - Angliae Province (ANG)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1685 Missioner in the Hampshire disctrict
1692 Succeeded Christopher Grene as English Penitentiary at St Peter’s Rome (ANG CAT 1704 shows him still there)

He is named in several letters of ANG Mission Superior John Warner, written to Rome, and in one dated 14 June 1680, he informs the General that John Baker had escaped from England. (Father Warner’s Note and Letter-book)

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BAKER, JOHN, admitted a novice at Watten 7th Sept 1670. He succeeded F. Christopher Green, July, 1692, in the office of Penitentiary in St. Peter s at Rome; and died at Watten, 29th Aug. 1719, at. 75.

Born: 20 April 1871, Ballarat, Victoria, Australia
Entered: 01 February 1889, Xavier Melbourne, Australia (HIB)
Ordained: 30 July 1905, Milltown Park, Dublin
Final Vows: 02 February 1908, Xavier College, Melbourne, Australia
Died: 24 December 1955, Mater Hospital, Sydney, Australia - Australiae Province (ASL)

Part of the Canisius College, Pymble, Sydney, Australia community at the time of death

Transcribed : HIB to ASL 05/04/1931

2nd year Novitate at Loyola Greenwich, Australia
by 1899 at Valkenburg Netherlands (GER) studying
by 1907 at Drongen Belgium (BELG) making Tertianship
by 1908 returned to Australia

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
Older brother of William - RIP 1943.

Educated at Marist Brothers, Darlinghurst, Sydney, St Joseph’s, Hunters Hill and St Aloysius College, Bourke Street.

1891-1892 After First Vows he remained at Loyola Greenwich for his Juniorate.
1892-1898 He taught at Prefected the Boarders at St Ignatius College Riverview and St Patrick’s College Melbourne.
1898-1901 He went to Valkenburg, Netherlands for Philosophy
1901-1906 He studied Theology at Milltown Park, Dublin.
1906-1907 He made his Tertianship at Drongen, Belgium.
1907-1931 He returned to Australia and a lengthy stay at Xavier College, Kew. There he mainly taught Chemistry and Physics and was a house Consultor.
He did great work in the teaching of Science, planned new laboratories, personally supervising the work and taught in them for over twenty years. There he also installed a wireless station. He had a very clear mind and gave a very lucid explanation of his subject to his students, a number of whom later became prominent scientists or medical professionals.
Even when young, his somewhat ponderous manner and deliberate way of speaking gave the impression of age, but never dimmed the affection his students had for him.
1931-1933 He was sent as assistant Director of the Riverview Observatory
1933-1934 He lectured in Mathematics and Science at Loyola College Watsonia
1934-1951 He was sent to work at the the Richmond parish
1951-1955 He went to Canisius College, Pymble.

He was a good friend to many, kind and thoughtful of others, and concerned for the spiritual and temporal welfare of those entrusted to his care

Born: 08 August 1879, Geelong, Victoria, Australia
Entered: 01 March 1899, Loyola Greenwich, Australia (HIB)
Ordained: 26 July 1914, Milltown Park, Dublin
Final vows: 02 February 1918
Died: 17 September 1943, Caritas Christi Hospital, Kew, Melbourne, Australia - Australiae Province (ASL)

Part of the St Patrick’s College, Melbourne, Australia community at the time of death

Transcribed HIB to ASL: 05 April 1931

by 1910 at Stonyhurst England (ANG) studying

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
Younger brother of Peter - RIP 1955

Educated mainly at St Aloysius College, Bourke Street, and his last year at Riverview. His contemporaries remember his as being very reliable and steady in temperament and in studies. He was “dux” of the school in his last year, and gained first class honours in Mathematics, qualifying for the matriculation entrance at the University in the faculties of Law, Medicine, Science and Engineering.

1901-1903 After First Vows he taught Mathematics at Riverview
1903-1909 He taught Mathematics at Xavier College, Kew
1909-1914 He was sent to Stonyhurst College for Philosophy and then for Theology at Milltown Park, Dublin, where he was Ordained.
1915-1916 He was at Belvedere College SJ teaching Mathematics before returning to Australia
1918-1921 He taught Mathematics at Xavier College, Kew
1921-1922 He was at Riverview, but found it very difficult
1923-1930 He returned to Xavier where he was Prefect of Studies
1930-1942 He was sent to teach Mathematics to the higher classes at St Patrick’s, Melbourne, being Prefect of Studies (1931-1935).
1942-1943 He returned to Xavier, but his health broke down.
He died at Caritas Christi Hospice, Kew

He was described as a “picturesque figure”, a strong disciplinarian, critical of the achievements of his pupils, with whom he was popular, despite the fact that he gave them very little hope of ever passing an examination. He was a strenuous worker and a careful and stimulating teacher. He had the happy knack of teaching with the lighter touch, and his success in getting the best out of his students was probably largely due to his method of leading rather than driving.
Students were attracted to him for his unselfishness and his kindly interest, combined with a fund of good humour. They found him a good teacher, firm but just , and he was affectionately known by his initials WIB”. He had a gruff manner frequently combined with a twinkle in his eye. He had many good friends among the old scholars, and continued to show interest in them.
His Jesuit colleagues found him to be a “good community man”, very loyal to his colleagues, shrewd, energetic, hardworking, full of vitality, and apart from attendance at football matches on Saturdays with some sporting friends, he had no interests outside his work and community life. He was a devoted Chaplain for many years to the Missionary Sisters of the Sacred Heart at Mena House.

His end came eighteen months after a sudden heart attack, a time that was very painful for him. His condition weakened him considerably, causing him to lose his former fire and vitality.

◆ Irish Province News

Irish Province News 18th Year No 3 1943

Obituary :

Father William Baker SJ (1877-1943)

The death of Fr. William Baker in Melbourne, at the age of 64 is just announced. He had been in failing health for some time past. An Australian, he entered the Society 1st March, 1899, and had Fr. Sturzo for Master of novices. He did his Colleges at Riverview and Kew before coming to Europe for his higher studies, philosophy at Stonyhurst (1910-'12) and theology at Milltown Park where he was ordained priest in 1914. He taught for a year at Belvedere before his tertianship which he made at Tullabeg. Returning to Australia he spent the rest of his life, practically, in the class-room or directing studies as prefect of studies, chiefly at Xavier College, Melbourne. He was a very inspiring and successful teacher of mathematics. His golden heart and drole humour will be remembered by those of the Irish Province who had the good fortune of knowing him. R.I.P.

Born: 1680, Antwerp, Belgium
Entered: 05 October 1699, Mechelen, Belgium - Flanders Province (FLAN)
Died: 06 September 1731, Halle, Belgium - Flanders Province (FLAN)

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

DOB 1680 Antwerp; Ent 05/10/1699 Mechelen;
Son of Michael and Catherine née de Hertoghe
Made his Humanities at Antwerp under Jesuits.
Admitted by FLAN Provincial Havet, September 1699, and then went to the Novitiate at Mechelen 05 October 1699 (Mechelen Novitiat Album Vol vi p 109)

Born: 29 December 1829, Roosky, County Roscommon / Dublin City, County Dublin
Entered: 09 January 1865, Milltown Park, Dublin
Ordained: 16 June 1853 - pre Entry
Final Vows: 02 February 1876
Died: 14 July 1913, St Francis Xavier's, Upper Gardiner Street, Dublin

2nd year Novitiate at Leuven, Belgium (BELG)
Chaplain in American Civil War

◆ HIB Menologies SJ :
Born in Roosky, but his mother was only visiting from Dublin at the time.

On the evening of his death the Telegraphy published an article on him headed “A Famous Irish Jesuit - Chaplain in American War” :
“The Community of the Jesuit Fathers in Gardiner St have lost within a comparatively short time some of their best known and most distinguished members. They had to deplore the deaths of Nicholas Walsh, John Naughton, John Hughes and Matthew Russell, four men of great eminence and distinction, each in his own sphere, who added luster to their Order, and whose services to the Church and their country in their varied lines of apostolic activity cannot son be forgotten. And now another name as illustrious is added to the list. The Rev John Bannon, after two years of inactivity, of sufferings patiently borne, passed away in the early hours of this morning. His death had not been unexpected, but his calm endurance and powerful vitality sustained him to the end, retaining his consciousness and interest in life up till a few hours before he passes away.
Father Bannon was a man of no ordinary gifts. He was a personality of massive character, with a keen intellect, and a mind well stored from his world-wide experience and extensive reading in Theology and literature of the day. Add to this a commanding presence, which compelled reverence and admiration, especially over those over whom his influence was more immediately felt, and the possession of a voice of peculiar sweetness and power, and he stood out as a man fully equipped as a pulpit orator of the very first rank, with a force and charm rarely equalled. He had a vast experience of life, garnered in many lands. Connected by family ties with Westmeath (he was a cousin of Bishop Higgins of Ballarat), his early years were passed in Dublin, where in due time he passed on to Maynooth, where after a distinguished course, He was ordained Priest by Cardinal Cullen in 1853, and he used to recount with pride that he was the first Priest ordained by that eminent churchman. After his Ordination, he came under the influence of Bishop Kenrick of St Louis (from Dublin), to whom he volunteered for work in America.
During the twelve years before the Civil War he led the active and full life of a parochial missionary in St Louis, wit a zeal and energy that are not yet forgotten. The stress of events caused him to cast his lot with the Southern Army, to whose memory he was ever loyal and true, and as Chaplain to the Confederates he went through all the hardships and sacrifices of the campaign, saw all its phases, faced all its dangers, until its final stages ended in peace.
The vicissitudes of life led him back to Europe, where in 1864, on his return from a visit to Rome, he joined the Jesuit Order as a novice in Milltown 09 January 1865, being 35 years of age, and in the full flush of his power and usefulness. After his Noviceship he was sent to Louvain for further studies, and returning to Ireland he was appointed to the Missionary Staff. Few Priests were better known than he was during the years when, as companion of Robert Haly and William Fortescue, his apostolic labours had for their field, almost every diocese in Ireland. After years of arduous toil in the missionary field, many positions of trust in the Order were committed by his Superiors to him in Belvedere, Tullabeg, UCD and at length he was appointed Superior of Gardiner St in 1884. Here for upwards of thirty years he laboured with an ardour and energy characteristic of his powerful will and kindly heart. During all these years his work of predilection was the formation and direction of his great Sodality for Commercial Young Men. To this work he devoted a zeal and energy which were only equalled by the devotedness and affection of those for whom he so unselfishly laboured. Many will have cause to regret in his loss a true friend, a generous benefactor, a wise and comforting adviser. But to his brothers in religion, to those who knew him in the intimacy of his daily life, his memory will remain as that of a man of deeply religious feeling, of profound humility and simplicity of character, and, added to great strength of will, a heart as tender as a mother’s.”

Note from Edward Kelly Entry :
He was ill for a very short time, and died peacefully and happily at Gardiner St. The Minister Father Bannon and Father Joe McDonnell were present at his death.

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Bannon, John
by Patrick Maume

Bannon, John (1829–1913), catholic priest and Confederate chaplain, was born 29 December 1829 at Rooskey, Co. Roscommon, son of James Bannon, a Dublin grain dealer, and his wife, Fanny (née O'Farrell). Bannon had a brother and at least one sister. He was educated locally in Dublin, at Castleknock College (1845–6), and at St Patrick's College, Maynooth (minor seminary, 1846–50; theology course, 1850–53). He was ordained to the priesthood on 16 June 1853; some months later he received permission to transfer to the archdiocese of St Louis, Missouri.

Bannon arrived at St Louis early in 1855; after serving as assistant pastor at the cathedral for some months he became assistant pastor of the church of the Immaculate Conception, and in January 1857 pastor. He appears to have been recognised as a man of ability, for in September 1858 Archbishop Francis Patrick Kenrick (qv) made him secretary to the Second Provincial Council of St Louis (a meeting of the bishops of the American midwest), and the following November appointed him pastor of St John's parish in the west end of St Louis, with a commission to build a large new church and auxiliary bishop's residence. Bannon proved an effective pastor and fund-raiser; the church was largely complete by March 1861. He also became chaplain to a Missouri state militia company.

Missouri was a slave-holding state, and as the southern states threatened to secede from late 1860 tension developed between supporters and opponents of secession. In May 1860 the St Louis militia units (which had been mustered in camp by the pro-southern governor) were surrounded and forced to surrender to Federal troops supported by union volunteers. Father Bannon may have been among the prisoners (who were subsequently released on parole). During the fighting between Confederate and Federal forces in autumn 1861, many of the disbanded militia made their way south to join the Confederate army. On 15 December 1861 Bannon joined them (without the permission of Archbishop Kenrick, who maintained strict neutrality); Bannon had earlier expressed Confederate views from the pulpit, which placed him in danger of arrest. Bannon's admirers tend to emphasise his pastoral concern for his militiamen and his abandonment of bright chances of promotion in St Louis. In his writings and sermons he presented the Confederacy as defenders of Christian–agrarian civilisation against an aggressive, materialistic North.

Bannon reached the Confederate army near Springfield, Missouri, on 23 January 1862. He was attached to the Missouri light artillery but served as a chaplain-at-large to catholic soldiers; since he was not a regimental chaplain he did not receive official recognition (or a salary) until 12 February 1863, when his appointment by the Confederate war department was backdated to 30 January 1862. He kept a diary of his experiences as a chaplain, which he gave to an American historian in 1907; it is now in the University of South Carolina archives and formed the basis of Philip Tucker's The Confederacy's fighting chaplain (1992). He also wrote ‘Experiences of a Confederate chaplain’ (published in Letters and Notices of the English Jesuit Province, Oct. 1867, 202–6).

Bannon was present at the battle of Elkhorn Tavern, Missouri (7–8 March 1862), and accompanied his unit through the fighting around the strategic rail depot of Corinth in northern Mississippi in 1862–3 and on its posting to Vicksburg, the last Confederate stronghold on the Mississippi river, in March 1863. Broad-shouldered and standing over six feet tall, Bannon was a conspicuous figure on the battlefield and many sources testify to his zeal and physical courage in performing his religious duties during the fighting. (He also served as an artilleryman at moments of crisis.) He remained at Vicksburg throughout the siege until the fortress surrendered on 4 July 1863 and its occupants were taken prisoner. After his release on 4 August Bannon went to Richmond, where on 30 August he was asked by Jefferson Davis and the Confederate secretary of state, Judah Benjamin, to undertake a mission to Ireland to discourage recruitment for the Federal forces.

Bannon arrived in Ireland in November 1864. He wrote to the Nation under the pen name ‘Sacerdos’, supplied John Martin (qv) with material for a series of pro-southern letters, and circulated to parish priests and intending emigrants documents defending the southern cause and quoting pro-Confederate statements by prominent nationalists. In February and March 1864 he toured Ireland giving political lectures. His reports to Benjamin (preserved in the Pickett papers, Library of Congress) claim considerable success in discouraging emigration. The Confederate congress voted him its thanks.

In June 1864 Bannon accompanied Bishop Patrick Lynch (qv) of Charleston on a visit to Rome seeking papal diplomatic recognition. By the time his mission was completed it was clear that the Confederacy faced defeat, and neither the civil nor ecclesiastical authorities in St Louis were likely to look favourably on Bannon. He therefore undertook the spiritual exercises of St Ignatius Loyola (in a thirty-day retreat) and at their conclusion successfully petitioned for admission into the Irish province of the Jesuit order. He spent a year in the Jesuit novitiate at Milltown Park, Dublin (1865–6), and studied dogmatic and pastoral theology at Louvain (1866–7). In 1867–70 he travelled Ireland as part of the Jesuit team of missionary preachers. Thereafter he founded several sodalities in Dublin. The best-known of these was the Young Businessmen's Sodality, to which he remained attached until 1911; he may have been the model for the preacher Father Purdom in the story ‘Grace’ by James Joyce (qv). Bannon was regarded as a particularly eloquent preacher and continued to travel widely within Ireland, holding retreats and giving sermons on special occasions. He served as minister at Tullabeg College in 1880–81 and at the UCD residence in 1882–3, but he proved to lack administrative ability. He may have been the John Bannon who wrote a short life of John Mitchel (qv) published in 1882.

Bannon was superior of the Jesuit community in Upper Gardiner Street, Dublin (1883–9), where he spent the remainder of his life. He never returned to St Louis but continued to correspond with, and receive visits from, old military acquaintances and southern historians. In November 1910 he suffered a slight stroke, which left him partially paralysed. He died 14 July 1913 at the Jesuit residence in Upper Gardiner Street and was buried in the Jesuit plot at Glasnevin cemetery.

‘Experiences of a Confederate chaplain’, Letters and Notices of the English Jesuit Province (Oct. 1867), 202–6; Philip Tucker, The Confederacy's fighting chaplain (1992); William Barnaby Faherty, Exile in Erin: a confederate chaplain's story: the life of Father John Bannon (St Louis, 2002); James M. Gallen, ‘John B. Bannon: chaplain, soldier and diplomat’, www.civilwarstlouis.com/History/fatherbannon; http://washtimes.com/civilwar (websites accessed 10 May 2006)

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

As he lay in prison after the defeat of his troops in the American Civil War, Jefferson Davis, President of the Confederate States, received a small token of comfort from Pope Pius IX. It was a crown of thorns, together with a portrait of the pontiff, as a sign of sympathy and support. The man most likely responsible for bringing Davis so firmly to the Pope’s attention was an Irish Jesuit, Fr John Bannon. Fr Bannon became a prominent leader of the Irish community in St Louis and an indefatigable chaplain during the war. He was sent by Davis to Ireland to urge emigrants not to sign up with the Union, and he used his time in Europe to visit the Pope. He had several long audiences with Pio Nono, during which he pressed – successfully, apparently – the Confederate cause.

◆ James B Stephenson SJ Menologies 1973

Father John Bannon 1829-1913
At Roosky County Roscommon on December 29th 1829 was born Fr John Bannon. He was the first priest ordained by Cardinal Cullen in Maynooth in 1853. He came under the influence of Archbishop Kendrick of St Louis USA, and thus came to volunteer for work in America.

For twelve years he led the active and full life of a parochial missionary in St Louis, with a zeal and energy not yet forgotten. The came the American Civil War and Fr Bannon became a chaplain to the Confederate Forces with whom he sympathised.

Having done valiant service in this war until its close, he returned to Europe, where he joined the Society becoming a novice at Milltown Park in 1866, being then 35 years of age.

His first appointment was to the Mission Staff where his companions were Frs Robert Haly and William Fortescue. After years of arduous toil in the missionary field, he held various posts of trust, in Belvedere, Tullabeg, University College, until finally he was made Superior at Gardiner Street in 1884. Here for upwards of thirty years he laboured with his characteristic energy and zeal. He founded and directed for years the Sodality for Commercial Young Men,

The last two years of his life were years of inactivity and suffering patiently borne, and he died peacefully on July 14th 1913.

◆ Interfuse

Interfuse No 113 : Autumn 2002

LEST HE BE FORGOTTEN : JOHN B BANNON

Kevin A Laheen

On 29 December 1829, Mrs. John Bannon was travelling to Dublin to visit her sister who was ill. On reaching the village of Rooskey she went into labour and gave birth to her son, John.

He was educated at Castleknock College, and later on entered Maynooth College to prepare for the priesthood. Just short of his twenty fourth birthday, he was ordained by Archbishop (later Cardinal) Paul Cullen. After a few months of pastoral work in the diocese of Dublin, he received permission from the same Archbishop to transfer to the diocese of St. Louis, USA, where Archbishop Peter R Kenrick was experiencing a shortage of priests in his diocese.

It was not long before the people and priests of St. Louis realised that John was a very gifted preacher. He was said to have “possessed a commanding pulpit presence”, standing as he did, well over six feet in height, and possessing a voice that needed no amplification. While still in his mid-twenties he was appointed pastor and built the magnificent parish church of St. John in downtown St. Louis. This church serves the people of that parish to this day. Very soon there was a feeling among the clergy that the next diocese that fell vacant would be filled by him. However, John had other ideas. He resigned from his parish and joined the confederate army as chaplain.

Stories of his courage, which at times bordered on the imprudent, are legion in the accounts of the various campaigns in which he was engaged. Frequently he crossed into enemy territory to absolve and anoint some of the enemy soldiers who had fallen in battle. When warned about this rashness he merely replied that when God wanted him he was ready to go. There were times when he had escapes which others described as miraculous, such as the time when a federal shell crashed through the church where he was offering mass for the troops.

At the end of hostilities Father Bannon was technically a prisoner of war and confined in his movements. However at the invitation of the southern president, Jefferson Davis, he ran the blockade and crossed the Atlantic in the Robert E. Lee. This was the ship's last escape. The British captured it on its return journey. In 1863 Bishop Patrick Lynch, Bishop of Charleston, and Father John formed a delegation to Pope Pius IX to explain the cause of the Confederacy, which was more friendly to the Catholic Church than the northern states.

When he returned to Dublin he spent much of his time dissuading young prospective emigrant Irishmen from joining the northern cause as he had first-hand knowledge of how young emigrant men were used as cannon fodder by the Federal army. Some New York papers had stated “we can afford to lose a few thousand of the scum of the Irish”. He also exhorted parish priests to influence young men in a similar manner. While in Rome he had made a retreat and also met the Jesuit General. He felt drawn to the Society and on 9th January 1865 he entered the recently opened Jesuit novitiate at Milltown Park.

Most of his life as a Jesuit was spent in Gardiner Street where he was Superior from 1884-90. His reputation as a preacher was well known and he was in constant demand nationwide for his services when sermons on special occasions were needed. Canon McDermot of the diocese of Elphin was a great church-builder and when he died many of these churches were still very much in debt. In November, 1871, Father Bannon preached a charity sermon in Strokestown to help reduce the debt on the new parish church. The Sligo Champion reported that the sermon was such a success that the church debt was almost wiped out. Being, as he was, a native of the diocese, the people regarded him as one of their own, and this may have moved them to be more than normally generous.

After many years of service in Gardiner Street, he died there in July 1913. The Irish Catholic reported that seventy nine priests attended his funeral Mass, and that over a thousand members of his famous Sodality walked behind his coffin on its way to Glasnevin cemetery. As they laid him to rest, he left behind him a life that was as fruitful as it had been varied.

Note: The definitive biography of this great priest is at present being written, and will be launched in St. Louis this autumn.

Born: 22 June 1872, Brighton, Sussex, England
Entered: 07 September 1891, Roehampton, London - Angliae Province (ANG)
Ordained: 1905
Final vows: 02 February 1909
Died: 13 October 1933, County Waterford - Angliae Province (ANG)

Died in HIB but member of ANG.

Born: 31 March 1910, Rathmines, Dublin City, County Dublin
Entered: 01 September 1927, St Stanislaus College, Tullabeg, County Offaly
Ordained: 13 May 1942, Milltown Park, Dublin
Final Vows: 02 February 1945
Died: 03 June 1997, McQuoin Park Infirmary, Hornsby, NSW, Australia - Australiae Province (ASL)

Part of the St Aloysius College, Milsons Point, Sydney, Australia community at the time of death.

Transcribed : HIB to ASL 05/04/1931

Father was on the commercial staff of Irish Independent Newspapers and died in March 1922. Mother now holds father’s position and lives at Rathgar Road, Rathgar, Dublin.

Youngest of three boys with two sisters.

Educated at a Convent school and then at Synge Street. At twelve he went to Mungret College SJ

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
A twin - his sister Hyacinth was a Loreto Sister and worked in Africa. His brother William was a Dominican and Archbishop of Tehran until the overthrow of the Shah.

His early education was with the Presentation Sisters and the Christian Brothers. In 1922 he gained a scholarship to Mungret College SJ.

1929-1932 He did his Juniorate at Rathfarnham graduating BA from University College Dublin in Celtic studies.
1932-1935 He was at St Aloysius College, St Helier, Jersey for Philosophy, which gained him a lifelong interest in French language.
1935-1939 He made Regency at St Aloysius College, Sydney, and accepted Australian citizenship in 1936.
1939-1943 He studied Theology at Milltown Park Dublin
1943-1944 He made Tertianship at Rathfarnham Castle
1944-1945 He was at Liverpool, England doing parish work.
1945-1947 He returned to Australia and St Aloysius, Milsons Point.
1948-1952 He was appointed Rector at St Louis School, Perth. He became popular there with local families who helped develop the oval facilities for the school. His students there remember his wit, shrewdness and ability to inspire them.
1964-1961 He was appointed Headmaster at St Ignatius College, Norwood. His style and manner during these years did much to establish the tradition of rapport and affection between staff and students. He was a firm disciplinarian, and the tongue lashings he gave were formidable, as was his humour and the twinkle in his eye, which indicated a man who loved the school, the work he was doing and the boys he taught. He also employed the first lay teachers there.
1962-1964 He was dean of students at St Thomas More University College, Perth, but he did not enjoy working with tertiary students.
1965-1968 He returned to St Louis, Perth, as Vice-Rector and Prefect of Studies.
1969-1974 He was a respected French teacher and Form Master At St Aloysius College, Sydney.
1975-1984 He was French teacher and Form Master at St Ignatius College, Athelstone SA, and was also the community bursar there.
1985-1993 He was back at St Aloysius, Sydney. where he taught for a number of years.
1993 For the last seven years at St Aloysius his memory had become unreliable, and so he moved to the retirement home at McQuoin Park, where he was happy and well cared for. When his health failed finally, he was transferred to the Greenwich Convalescent Hospital.

He was very Irish, a great conversationalist and storyteller, entertaining and witty. He was a good companion and a joy at any party. As an administrator he was efficient and fair, and incisive in his decisions. He had a gift for preaching and was a good retreat giver, though not creative in thought. He was experiences as a wise counsellor and a fair judge of human nature. He made many friends among the parents in Perth, Adelaide and Sydney, some of whom kept lifelong contact.

Born: 1588, Dublin City, County Dublin
Entered: St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1611, Rome, Italy
Died: 20 September 1621, Holy House of Loreto, Rome, Italy - Romanae Province (ROM)

Educated at Irish College Douay - Rhetoric and Logic
1614 at Holy House of Loreto (ROM) as Penitentiary
1615 Fr Holywood recommends as fit agent for Irish Mission in Rome
1619 at College of Loreto (ROM) studying Theology

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1614&1617 At Loreto
1615 Fr Holywood recommends him as a fit agent of the Irish Mission to reside in Rome (cf Foley’s Collectanea)

◆ Fr Francis Finegan SJ :
Began studies at Douai before Ent 23/10/1604 Rome
1611 Ordained but not allowed to return to Ireland until his studies were complete. Then appointed to Loreto as Confessor
Recommended by Fr Holywood to be Procurator of Irish Mission, but was prevented from taking up this position due to ill health and died Loreto, 20 September, 1621

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BARNEWALL, EDWARD, This Father was Penitentiary at Loretto late in 1614. His Superior, F. Christopher Holiwood, recommended to the General, Claudius Aquaviva, to call him to Rome as agent for the Irish Mission, as he had a good opinion of his zeal and distinction.

Born: 23 June 1576, Stackallen Castle, County Meath
Entered: Tournai, Belgium - Belgicae Province (BELG) (cf Tournai Diary MS n 1016, fol 351, Archives de l’État, Brussels)
Ordained: 04 April 1609, Mechelen, Belgium
Final vows: 1616
Died: 11 August 1617, Drogheda, Co Louth - Romanae Province (ROM)

Studied Humanities in Ireland and also studied in Douay. Taught Grammar and Greek. Master of Arts.
In 1609 came from BELG to AQUIT on matters re Irish Mission
From 1609 to 1611 was in Professed House in Bordeaux
1616 looking after Irish Mission
His father, Robert Barnewall is called “Seigneur de Stackalais. His mother is Alsona Brandon.
He renounced his Stackallen inheritance

◆ Fr Edmund Hogan SJ “Catalogica Chronolgica” :
Son of Robert Lord Stackallen and Alsona née Brandon - he renounced his inheritance of Stackallen
Studied Humanities partly in Ireland and partly with his Philosophy at Douai graduating MA
He is shortly referred to in a letter from Fr Lawndry (Holiwood) to Richard Conway 11/08/1617 (IER Arril 1872 p 292)
He arrived in Ireland in 1617 (??)
Professor of Greek; besides the Breviary he recited daily the Office of the Blessed Virgin; was styled the “poor man’s Apostle”; most zealous and obedient, “omnium virtutum specimen” says Holywood.

◆ Fr Francis Finegan SJ :
Son of Robert and Alison neé Brandon
Had already achieved an MA before Ent 07/10/1599 Tournai
1601 After First Vows spent four years in Regency, then completed his studies at Douai and Louvain and was ordained at Mechelen, 4 April, 1609
1609-1611 At Bordeaux
1611 A member of the Dublin Residence, he exercised his ministry in Kildare, later in Dublin and finally in Drogheda where he died 11 August 1617
Father Holywood in his Annual Letter aluding to Father Barnewall' s death, described him as an 'apostle of the poor'

◆ James B Stephenson SJ Menologies 1973

Father John Barnwell SJ 1576-1614
John Barnwell was born in Stackallen Castle County Meath in 1576 of a noble Norman family which gave many members to the Society. Like William Bathe, John Barnwell renounced his inheritance of Stackallen and entered the Society at Tournai in 1599.

He came to Ireland in 1609 and worked as a missionary in the neighbourhood of Drogheda. He was known as the poor man’s apostle. Besides the Breviary, he recited daily the Office of the Blessed Virgin Mary,

He died near Drogheda in 1617.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BARNEWALL, JOHN, I find by F. Richard Daton s letter from Bordeaux, 13th of January, 1615, that F. Barnewall was then detained in that city by illness, and unfit to proceed to the Mission, where his services were much wanted. But seven years later I find him called to Ireland.

Born: 10 October 1709, Bremore, County Dublin
Entered: 09 November 1726, Coimbra, Portugal - Lusitaniae Province (LUS)
Final Vows: 1750
Died: 01 February 1762, Preston, Lancashire, England - Angliae Province (ANG)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1741 HIB Catalogue says sent to Ireland.
1752 & 1755 In HIB Catalogues and said to be working in England (cf Battersby’s “Dublin Jesuits” and Foley’s Collectanea)
Served many years on the Preston Mission, where he opened the first public Chapel there in 1760, and died soon after there 01 February 1762

◆ Fr Francis Finegan SJ :
After First Vows he was sent for Philosophy and then spent Regency at Coimbra. Having completed his studies and ordination he continued teaching at Pernes College LUS
1741 Sent to Ireland he was stationed at Dublin for the next ten years after which he joined the English Province. He died at Preston 1 February, 1762

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BARNWALL, PATRICK, was born at Bremore, in the County of Dublin, on the 10th of October, 1709, and embraced the Institute of St. Ignatius, at Coimbra, on the 9th of November, 1726. He began to serve the Irish Mission in 1741, and was raised to the rank of a Professed Father in 1750. For several years he was stationed at Preston in Lancashire, where he opened St Mary s Chapel, about the year 1760, and died there shortly after; viz, 1st of February, 1762

Born: 21 April 1834, Marcilly-en-Gault, France
Entered: 21 November 1871, Angers France - Franciae Province (FRA)
Ordained: - pre Entry
Final vows: 15 August 1883
Died: 23 September 1922, Laval, France - Franciae Province (FRA)

by 1881 came to Milltown (HIB) as Min Jun 1881-1882

Born: 11 April 1879, Oola, County Limerick
Entered: 14 August 1895, St Stanislaus College, Tullabeg, County Offaly
Ordained: 28 July 1912, Milltown Park, Dublin
Final Vows: 02 February 1915, Coláiste Iognáid, Galway
Died: 27 January 1959, Crescent College, Limerick

by 1900 at Valkenburg Netherlands (GER) studying

◆ Irish Province News
Irish Province News 34th Year No 2 1959
Sacred Heart Church and College, Limerick
With dramatic swiftness, Fr. Barragry passed away on Tuesday, 27th January. On the previous Saturday, he complained of a chill but continued throughout the day at his confessional. On Sunday, he was up and about but complained of loss of appetite. In getting into bed on Sunday night, he felt restless and depressed. Early on Monday morning, he was discovered lying on the floor of his room, by Fr. Rector. The doctor advised his removal to hospital, suspecting a recurrence of the diabetes. From the moment of his arrival in hospital in the late afternoon, his temperature began to rise steadily. He had another very restless night and on Tuesday morning, the community learned that there was no chance of his recovery. He remained perfectly lucid until about forty minutes before his death which occurred about 2.15 in the afternoon. On Wednesday, his remains arrived at the residence about noon and were laid out in the back parlour. Throughout the evening, crowds of his penitents and his friends came to say farewell to this very lovable priest. We all knew that Fr. Barragry was widely respected, but for many of us it was a revelation to discover the extent of his friendships. At the solemn obsequies on Thursday, His Lordship the Bishop attended with a large gathering of the secular and regular clergy. The boys of Sacred Heart College marched with the cortège to the city boundary and many of them finished the journey to Mungret by car or bicycle.

Obituary :
Fr John Barragry (1879-1958)
By the death of Fr. John Barragry on the 27th January the Province has lost, not only a colourful and interesting character, and one who provided a great deal of innocent pleasure for those who knew him or lived with him, but also an observant religious: remarkable for his devotion to poverty and for his exact obedience; a man of deep faith and simple piety, and a great lover of the Society. Many, both inside and outside the Society, feel they have lost a loyal and devoted friend.
Fr. Barragry was born at Oola, Co. Limerick in 1879, educated at the Crescent, and entered the Society at Tullabeg at the age of sixteen. Having completed his novitiate and juniorate, he was sent to Valkenburg in 1899 for his three years philosophy and, to the end of his life he retained an interest in the Niederdeutsche Provinz, and in the careers of those with whom he studied. On finishing seven years' teaching at Clongowes and three years theology at Milltown Park, he was ordained in 1912. Between 1914 and 1920 he was Prefect of Studies at Galway and at Mungret, and those who studied under him recall the firmness, enthusiasm and kindness, which characterised his work on their behalf.
For a short period he was Minister of Juniors and Professor of Mathematics at Tullabeg and then, from 1925 to 1931, he was again Prefect of Studies, but this time at the Crescent. Here, with the exception of seven years, when he taught at Clongowes and at Belvedere - where he was Procurator from 1934 to 1938, he was to spend the rest of his life. In the course of these years at Limerick he contributed in no small way to the success of the college as we know it today, and to the building up of the Ignatian Sodality. From 1944 till his death he was Procurator, and fulfilled this office with that exactitude and care which marked all his work.
Fr. Barragry was an efficient and understanding teacher, and he was remembered with affection by many of his past pupils years after they had left. Gratitude and warm appreciation are still expressed by those who knew him, even as far back as forty years ago. Last September, Monsignor Power of Saltley, Birmingham, recalling the old days in Limerick, asked :
“Is Fr. Barragry still alive? Good! How is he? The same as ever, I hope?”
All his life Fr. Barragly showed a great interest both in men and in affairs, and both his memory for the past and his knowledge of their careers were prodigious. Not a few of his pupils owe their start in life to the solicitous interest he took in placing them after school. Indeed many others also found in him a friend and a willing helper. His apostolate of "job-finding" and assisting the less fortunate, the poor and the unemployed, took up a great deal of any leisure he had.
As time went on he lost nothing of his interest in current affairs, specially in relation to Ireland. He had a deep love of his country, and watched daily, with a growing sense of pride, the material, economic and cultural achievements that had come about since the days of his boyhood. Though he felt that the study of the Irish language was beyond him, he championed its cause on more than one occasion, both , in private and in public.
His savoir vivre was tremendous, and up to the end he remained. keen in mind and active in body. A friend who spoke to him shortly before his death could not but admire the unimpaired, alert mind of a man in his eightieth year. He uttered no complaint on the score of health and was apparently the same as ever."
In 1955, four years before his death, he celebrated his Diamond Jubilee in the Society. His old friends - the Ignatians - gave him great joy by presenting a golden chalice to mark the occasion, and by arranging that an award—the Fr, Barragry medal— should be presented annually to the most outstanding pupil at the College.
During his years as operarius at the Crescent, Fr. Barragry was a kind and conscientious confessor, and as long as health allowed him to preach, his sermons were carefully prepared. Though in his eightieth year, he had no thought of going “on the shelf”, and was active and at his post practically to the end.
After confessions on Friday night, 23rd January, he complained of a bad shivering fit and was advised by the Rector to keep to his room. He said Mass on Sunday and seemed improved, but towards evening he took to his bed. At 4.30 on Monday morning the Rector thought he heard the sound of knocking and went in to see if anything was wrong. He found Fr. Barragry on the floor, where he had fallen during the night, and being unable to rise or attract attention, he had pulled a few blankets from the bed to keep himself warm. Later that day the doctor ordered him to hospital, and on Tuesday, when it was evident that he was dying, he was anointed and received Holy Viaticum about noon. Shortly before two o'clock, Fr. Rector and Fr. Naughton began the prayers for the dying, and at 2.10 he passed peacefully away.
It can be truthfully said that Fr. Barragry went through life joyously, maintaining always a bright and infectious cheerfulness. He dearly loved his little joke.
On one occasion, slipping quietly away for a villa in Donegal, he left strict injunctions that his life-long friend and colleague, Fr. Martin Corbett of Mungtet, was not to be told. As Fr. Martin and he were always keenly interested in the “latest”, he felt he had scored quite a victory in getting off “unbeknownst”, and was determined that when the time was opportune, he would make known his triumph.
Sitting by the side of the road, surrounded by the wild beauty of the Barnesmore Gap and the sunshine, and pulling a picture post card from his pocket, he scribbled with glee - taking pains to avoid any indication of his exact location : “Lovely views! Any news? J.B.”
Fr. Barragry traded his talents industriously, by patient, faithful service and by prayer. We may well hope that he now enjoys the reward of a well-spent life-a far more beautiful sight than he ever saw in Donegal.
Solus na Soillse agus radharc na Tríonóide d'á anam.

◆ James B Stephenson SJ Menologies 1973
Father John Barragry SJ 1879-1959
One could hardly live in a community with Fr John Barragry – or Barrags as he was affectionatle called – without feeling the impact of his energetic and vivid personality.
A Limerick man, born in Oola County Limerick in 1879, after a brilliant career as a boy in the Crescent, he became a Jesuit at Tullabeg at the age of 16.

His life in the Society was spent in the Colleges as Prefect of Studies in Mungret, Galway and the Crescent – 30 years in the classroom, as he himself used describe it. The latter part of his life was spent as procurator, first in Belvedere and then in the Crescent. This was his favourite house, and Limerick his natural habitat. “I know my Limerick” he was heard to retort to one he thought had pretensions to a greater knowledge.

He was intensely interested in people and affairs, especially in matters of the Society government and appointments. His curiosity was boundless and harmless, though to some it was irksome and annoying. To many it was a great source of recreation. His storied of how he dealt with difficult situations were famous. While stationed in Tullabeg teaching the Juniors, it was reported that Our Lady had appeared to a little girl on the avenue. There was great excitement, and the local IRA were on duty, armed, to regulate the people who came to see. “Down I went to see” would recount Fr Barragry. “A young fellow on guard stopped me”. “Halt” said he. “Shoot” said I, and that finished him”. To a Rector to whom he had suggested a way of saving money and who took the suggestion as a slur on his vow of poverty, he said “My Dear Father Rector, you mist never confound poverty with economy”.

He was a hard worker for souls, and energetic Director of the Ignatian Sodality, and tireless in his efforts to place old students in good situations in life.

He died on January 27th 1959 after a brief illness.

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

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

Father John Barragry SJ (1879-1959)

Born at Oola, studied at this school from 1893 to 1895 when he entered the Society at Tullabeg. On the completion of his classical studies, he was sent for his course in philosophy to Valkenburg, Holland (1899-1902). His period of regency was spent at Clongowes, after which he entered on his theological studies at Milltown Park where he was ordained in 1912. For the next ten years after his tertianship, he was engaged in teaching at Galway (1914-1918); Mungret (1918-20); Tullabeg (1920-22), where he was prefect of studies for the scholastics; Belvedere (1922-24). He spent the next seven years at Sacred Heart College where, as prefect of studies, he did much to modernise teaching methods. After a year back in Clongowes (1931-1932) he spent the next six years as procurator in Belvedere College. His last and longest assignment was again at Sacred Heart College where, as procurator, he laboured until his death (1938-1959).
Father Barragry was a man of many gifts; he had a fluent command of German and French; he was an able classical scholar and a brilliant teacher of mathematics. His organising ability was proven in his work as prefect of studies and in the considerable help he gave to the formation of the Belvedere Old Boys' Union. Here, at the Crescent, he reorganised the Ignatian Sodality in the 1920's. He was a talented preacher and sodality director. For many years he was much sought after as a confessor. After an illness of only two days, he died on 27 January, 1959 and was laid to rest in the Jesuit plot at Mungret Abbey. RIP

Born: 13 December 1903, Altamount, Kilkenny City, County Kilkenny
Entered: 31 August 1921, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1935, Milltown Park, Dublin
Final Vows: 02 February 1938
Died: 07 March 1944, Dublin

Part of Clongowes Wood College SJ community at time of his death.

Father was manager of a Bank of Ireland, South Mall, Cork City.

Only child.

Early education at Christian Brothers School, Tralee and then at Clongowes Wood College SJ (1916-1921)

by 1937 at St Beuno’s Wales (ANG) making Tertianship

◆ Irish Province News

Irish Province News 19th Year No 2 1944

Obituary :

Father Charles H Barrett SJ (1903-1944)

Fr. Charles H. Barrett (1903-1944). Fr. Barrett was born in Kilkenny, but spent most of his early life in Tralee where his father was Manager of the Provincial Bank. He came to Clongowes in 1916 and left in 1921. During that time be gave promise of a distinguished future; he was a prize-winner in the College Debating Society, he won the Palles Gold Medal for Mathematics, and he secured an exhibition in the Senior Grade Intermediate examination.
He entered the Society on August 31st, 1921, at Tullabeg, and after his noviceship he studied for the B.Sc. Degree at Rathfarnham, obtaining Honours at the Degree examination in 1926. He completed his Philosophy course with distinction at Milltown Park, and in 1928 returned to Clongowes as a Scholastic, teaching Mathematics in the honour's classes with conspicuous success. It was while he was at Clongowes that he revealed his great organising abilities which he was to devote so generously to God's service later on during the relatively short years of his priesthood. He went to Milltown for Theology in 1932 and was ordained in 1935. After the Tertianship in St. Beuno's, he was appointed Prefect of Studies in Mungret in 1937, and remained there until 1941 when he came to Clongowes again to hold the same position there.
In both Colleges he brought his systematic mind to bear on the special problems that confront every school, and the splendid examination results obtained in each under his direction are a proof of the success of his method. Masters and boys who worked under him will long remember his unflagging interest, his wise counsel, his industry and bis complete lack of consideration for himself. Those who knew him best will recall his solid piety and the edifying regularity of his religious life. Nor will they forget his readiness to help others in their difficulties and, one of his most characteristic traits, his continual good humour and cheerfulness.
For many years Fr. Barrett had not known a day's illness, and so the shock for those who knew him was all the greater when death, with tragic suddenness overtook him. On Tuesday, March 7th, he cycled quietly to Dublin to see the Senior Schools' Cup match against Blackrock College. Although the match was being closely contested, Fr. Charlie showed no signs of great excitement but was talking calmly to a friend who stood beside him. Suddenly he collapsed, unconscious, and was attended to immediately by two doctors, one of them a former pupil of his own. They quickly saw that he was dying, and Fr. Rector at once gave absolution. Fr. Barrett was carried into the pavilion and there anointed. He never regained consciousness, and died within five minutes of his falling down. His body was removed to St. Vincent's Hospital and on the next day brought to Clongowes. A very large number, including the Blackrock College team, were present at the removal of the remains.
The funeral at Clongowes was most impressive, and, in spite of transport difficulties, was attended by a representative gathering of the clergy, religious and secular. Fr. Provincial presided at the Office and officiated at the grave, while Fr. Rector sang the Requiem Mass. Several of the Theologians from Milltown Park were present in the choir. The boys, by their own wish, carried the coffin to the grave while the rosary was recited. The College L.D.F., in which Fr. Barrett had taken great interest, provided a Guard of Honour. Very many letters and telegrams of sympathy, and a large number of Mass Cards, testified to the widespread sorrow that was felt at the sad news of Fr. Barrett's death. R.I.P.

◆ The Clongownian, 1944

Obituary

Father Charles Barrett SJ

Fr Charlie Batrrett was a Clongownian of the Clongownians. Yet not in any irritating or bigoted sense; for Mungret boys will long remember his love and service of their school; and he had a most genuine interest in the welfare of Irish Education, extending beyond the classrooms of Clongowes and showing itself in the careful, thorough work on draft-reports and schedules which he so often prepared for our educational authorities. But it remains that the old school had a very special place in his heart, and nothing that touched its interests escaped his attention or failed for lack of his assistance.

As a boy at school he had been an out standing figure in a very gifted group and gave promise of a distinguished future. He was a prize-winner in the Debating Society, he won the Palles Gold Medal for Mathematics, and he secured an exhibition in the Senior Grade examination. He was already universally respected, not only as a member of the Sodality, but as one whose avowed intention of becoming a Jesuit was something which boys felt did honour to him and to the Order.

On his return to Clongowes as a Scholastic, he at once undertook the teaching of the Senior Honours Mathematical classes, then, as now, a very difficult task as the high standards demanded by the programme were within the reach of only a comparatively small minority. He combined always an excellent judgment of the talent required and a clear, methodical exposition which enabled the maximum number to profit by the special training which advanced Mathematics affords. To this task, as to all other tasks, he brought a most conscientious industry that was an example to pupil and colleague alike. During this time the enforced absences of the Prefect of Studies because of ill-health gave Mr Barrett an opportunity to show, as an unofficial understudy, a marked capacity for organization and for loyal co-operation.

On the completion of his theological studies, Fr Charlie went to Mungret, and there for four years was a most successful Prefect of Studies, bringing his systematic mind to bear on the special problems which confront every school and exploiting to the full the special advantages Mungret offered. It was far more than a splendid examination record that the College owed to him, though that record was certainly a proof of the success of his method.

It was therefore not until the war-years were upon us, with their many trials and few advantages, that he came to Clongowes to take over the office previously held by Fr Rector. Though Fr Barrett himself was one who would have passionately repudiated the notion that any individual is necessary to God's plans for Clongowes, yet it must be owned that his early loss was and is a real blow to the school. For in a brief time he had made it quite clear that he possessed many, indeed, almost all the qualities needed for a great Prefect of Studies, and possessed them in remarkable abundance. Not a few foresaw for him a long life of ever-growing efficiency, authority and honour. God took the beginnings in token of the finished work.

The first and most obvious virtues which he brought to the position were the mathe matician's qualities of a clear head, a mind patient to drudgery, ordered thought and a capacity for long planning. No detail was too small for him, nothing was forgotten or mis placed. His tidy desk was the symbol of his orderly school. But he was much more than a routine administrator, If he possessed in a : remarkable degree the official mind, with its affection for the written memorandum, the schedule, the procedure, he had also an exceptional willingness to innovate after all the pros and cons of innovation had been con sidered. To take only a few examples, and those deliberately chosen outside his own proper sphere, it is right that Clongownians should know how enthusiastically he supported the inauguration of the LDF in the College; with what care and patience he arranged the method by which our boys might take a practical part in the country's agricultural revival. Indeed it is remarkable to look back and see how vivid was his interest in and support of every activity in the school life : his unfailing attendance at debates, his assistance in play productions, his now only too clearly tragically realized interest in the school games. To this was added a very strong will, so that he was unalterably fair, very rarely, if ever, over severe, while he had no temptation at all to gain an easy popularity by spoiling boys or by extravagant concessions or remis sions. Of a most happy and equable temper, he was entirely free from any form of personal dislike, appreciated “straight talk” and encouraged it from boys and masters, and was accessible to all and at all times.

A picture, therefore, emerges of a man giving himself wholly and entirely, without other interest or preoccupation, to the boys whom God had entrusted to his case. This they realized, if not always at once, at any rate in time, when his constant preoccupation had followed each one with an amazing and generous solicitude into the affairs of their after-lives. For no trouble was too great for him to take if he could help one of his old boys whether of Clongowes or Mungret. He was no orator and is better remembered, perhaps, reading those balanced and faintly ironical reports that he delivered on prize-giving occasions.

But many of us will remember the sincere and simple words in which he called us to a duty not romantic but noble, the example he gave us to that end in his too short but laborious life, and the promise of a better reward than prizes or medals--that reward which he was never slow to hold up equally before the schoolroom plodder and the schoolroom genius whose lives were motived by supernatural ideals. It is his glory to have been something of both, and his own life so inotived will surely have a great reward.

We tender our deepest sympathies to his mother in her tragic loss.

MB

◆ Mungret Annual, 1944

Obituary

Father Charles H Barrett SJ

With sorrow we pay our tribute to the memory of Father Barrett. He was with us so recently and he was so very much a part of our lives here that his loss was in the deepest sense personal. He spent four years here and in that time, apart from his routine work which was unremitting and exact, he identified himself with Mungret. Every thing which concerned the boys and the school was of interest to him and became an object of his zeal. Every boy was a personal problem for him and his help followed them out of class into the world. The whole school felt the impact of his energy and all responded to that nice combination of drive and good humour which was his peculiar gift. It is scarcely necessary to say that the boys recognised his ability and his interest in them. They knew that he was working to make them not only successful men, if that were possible, but better still, good Christian men. His name is a household word in Mungret yet, and Mungret will not forget him in their prayers, Holy Mass was celebrated for the repose of his soul, the whole school attending. RIP

Born: 09 May 1925, Llandaff Hall, Merrion Road, Ballsbridge, Dublin City, County Dublin
Entered: 07 September 1942, St Mary's, Emo, County Laois
Ordained: 31 July 1956, Milltown Park, Dublin
Final Vows: 02 February 1960, St Stanislaus College, Tullabeg, County Offaly
Died: 30 December 2003, Cherryfield Lodge, Dublin

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

Older Step brother of John D Barrett - LEFT 1960 and Matthew M Barrett - LEFT 1967

Father was a Commissioner of Police and on retiring was supported by private means.

Two step brothers and a step-sister.

Early education at Ampleforth College for three years and then Clongowes Wood College SJ for two years.

by 1962 at St Ignatius, Tottenham London (ANG) studying
by 1963 at Mount Street, London (ANG) studying
by 1964 at Church of the Assumption, Warwick (ANG) studying
by 1973 at Warwick University (ANG) teaching
by 1993 at Campion Hall, Oxford (BRI) teaching

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Barrett, (Denis) Cyril
by Patrick Maume

Barrett, (Denis) Cyril (1925–2003), Jesuit priest, art critic and historian, and philosopher, was born Denis Barrett in Dublin on 9 May 1925 (Cyril was his name in religion). He was the son of Denis Barrett, the last assistant commissioner of the Dublin Metropolitan Police. His mother died of cancer when he was aged three, and his father subsequently remarried; the two marriages produced four sons and a daughter. Young Denis grew up at the family home in Booterstown, south Co. Dublin; his relationship with his stepmother Evelyn was close and affectionate. The family background was well‐to‐do catholic with some landed gentry elements which might have been described as ‘castle catholic’ but which offered scope for self‐expression, often eccentric; like several of his ancestors, Barrett was noted for charm, eccentricity, and intellectual brilliance.

He was educated at Killashee school in Naas, at Ampleforth College, Yorkshire, and at Clongowes. He joined the Jesuits in 1942, underwent a Thomist training in philosophy at the Jesuit college in Tullabeg, and studied theology at Milltown Park in Dublin. The Jesuits recognised and encouraged his academic vocation, and his career took advantage of the wide latitude allowed to an imaginative Jesuit in pursuance of his vocation. He studied Latin and history at University College Dublin (the latter discipline, as taught by John Marcus O’Sullivan (qv), had a strong philosophical component, and Barrett recalled being introduced to political philosophy by studying Rousseau as being thrown in at the deep end) and graduated with a first class BA in 1947. After a year studying anthropology and the role of myth at the Warburg Institute, Barrett began a peripatetic teaching career, including three years at Clongowes, three years teaching psychology at Tullabeg, and a period at Chantilly (France). He also studied theology at Milltown Park. Barrett was ordained priest in 1956 and took his final Jesuit vows in 1960. He undertook advanced research in philosophy at the University of London, receiving a Ph.D. in 1962 for a dissertation on symbolism in the arts.

In 1965 Barrett was one of two founding members of the philosophy department at the University of Warwick, where he was successively lecturer (1965–7), senior lecturer (1967–72) and reader (1972–92). Shortly after his appointment to Warwick he established his reputation, first by editing a well‐received selection of papers by innovators in the philosophy of art and criticism, Collected papers on aesthetics (1965), then by persuading the notoriously reluctant Wittgenstein estate to allow him to publish a collection of notes by three students of Wittgenstein of the philosopher’s remarks on aesthetics, psychology and religion. Lectures and conversations on aesthetics, psychology and religious belief (1966) offered new perspectives on Wittgenstein’s aesthetic and religious interests, whose extent had barely been realised, and became the basis for an extensive critical literature.

Barrett maintained his involvement with Wittgenstein throughout his career, summing up his views in Wittgenstein on ethics and religious belief (1991). He maintained that the gap between Wittgenstein’s early and late views had been exaggerated; the importance Wittgenstein attached to value remained constant and the Tractatus logico‐philosophus, widely seen as an exercise in positivism, was in inspiration a document of moral inquiry. He did not call himself a Wittgensteinian (he was sceptical of the concept of philosophical discipleship) but was influenced by Wittgenstein in his eclectic preference for addressing disparate problems rather than seeking to build an overarching system, and in his interest in the nature of perception.

The mature Barrett held the Wittgensteinian view that religion could not be stated in propositional terms (i.e. as a set of beliefs) but can only be experienced as a way of life, though Barrett also maintained that this did not entail relativism between such ways; real belief was required. This view would have been seen as heterodox by large numbers of Christians throughout the history of Christianity (including some of Barrett’s contemporaries) but was part of a wider reaction within twentieth‐century catholic theology against what were seen as excessively mechanical and rationalistic forms of neo‐Thomism and of a desire to rediscover the approach of the early church fathers based on the view that reason might illuminate faith from within but could not create it where it did not exist.

Barrett disliked clerical politics and what he saw as the intellectual narrowness and social conservatism of the church hierarchy. He was hostile to the neo‐orthodoxy of Pope John Paul II; his comment in a public venue on the day of the pope’s attempted assassination by Mehmet Ali Agca (13 May 1981), that the greatest fault of ‘that bloody Turk’ had been not shooting straight (Times, 15 Jan. 2004), was occasionally cited by more conservative catholics as symbolic of the perceived deterioration of the Jesuits after the second Vatican council. Barrett’s friends recall, however, that despite his pleasure in flouting what he regarded as petty‐fogging rules and the constraints of his calling, he maintained a deep personal faith in God and was a valued and compassionate confessor and adviser; beneath his questing was an underlying simplicity.

He was a champion of various schools of modern art, particularly Op Art (in 1970 he published one of the first significant books on this form of abstract art, which uses optical illusions to focus the viewer’s attention on the process of perception). He was a regular visitor to eastern Europe where he combined religious activity with encouragement of those artists who were resisting official pressure to conform to Soviet realism; his trips were financed by eastern bloc royalties from his own publications (which could not be transferred into western currencies) and the profits from smuggling out disassembled artworks as ‘agricultural implements’. He also helped to mount several art exhibitions to popularise favoured trends, and established extensive (and hard‐bargained) relationships with London dealers. He played a significant role in building up Warwick University’s art collection, and at various times donated forty works from his own collection (including items by Bridget Riley, Micheal (Michael) Farrell (qv), and Yoko Ono) to the university. Barrett’s fascination with kitsch led him to produce a paper, ‘Are bad works of art “works of art”?’ (Royal Institute of Philosophy Lectures, vi (1973), 182–93), inspired by some of the religious art he encountered at Kenilworth Priory, Warwick. (Barrett’s answer was a qualified Yes.)

He did much to popularise modern art in Ireland through his frequent contributions to the Jesuit quarterly review Studies (he was assistant editor for a year in the early 1950s, and throughout his subsequent career wrote and reviewed for the journal on a wide range of topics) and other journals such as The Furrow and Irish Arts Yearbook. He produced a widely respected catalogue of nineteenth‐century Irish art (Irish art in the 19th century (1971)), and with Jeanne Sheehy (qv) contributed two chapters on the visual arts and Irish society to A new history of Ireland. VI. Ireland under the union, II. 1870–1921 (Oxford 1996) and an account of twentieth‐century art to A new history of Ireland. VII. 1921–84 (Oxford 2004). He also published monographs on the artists Micheal (Michael) Farrell and Carmel Mooney.

Although his flair for teaching and disputation was celebrated on campus, Barrett, like many old‐style academics, lacked administrative aptitude and in his later years at Warwick he was irritated by the increasing bureaucratisation and quantification of higher education. In 1992 he retired from Warwick to Campion Hall, the Jesuit college at Oxford, where he organised an exhibition of its art holdings, used the Latin‐language procedure in applying for a Bodleian reader’s ticket, and was a frequent visitor to the rival Dominican hall, Blackfriars. At Campion Hall he continued to work as a tutor, though he maintained that leisure (expansively defined as ‘life lived to its fullest’) was the proper end of human life and the proper state of mankind; he devoted as much time to it as possible.

He was a world traveller (wont to describe some of the ricketier charter planes he encountered as ‘Holy Ghost Airlines’), a gourmet cook who loved to entertain guests, a convivial drinker, and fond of betting on horseraces; he regularly attended the Merriman summer school in Co. Clare with his friend the broadcaster Seán Mac Réamoinn (1921–2007). He was a voluble critic of the provisional IRA. At the time of his death he was working on an analysis of the morality of war (he was always critical of the view that a just cause justified any means), a philosophical autobiography My struggles with philosophy, and a revision of the Spiritual exercises of St Ignatius Loyola. He also wrote poetry inspired by his reactions to the cancer which was killing him. Cyril Barrett died in Dublin on 30 December 2003.

Ir. Times, 10 Jan. 2004; Times (London), 15 Jan. 2004; Independent (London), 25 Feb. 2004; https://warwick.ac.uk/services/art/teachinglearningandresearch/onlineexhibitions/cyrilbarrett/

◆ Interfuse

Interfuse No 123 : Special Issue February 2005

Obituary

Fr Cyril D Barrett (1925-2003)

May 9th 1925: Born in Dublin
Early education at Kiliashee, Naas, Co.Kildare, Ampleforth College, Yorks. and Clongowes
Sept. 7th 1942: Entered the Society at Emo
Sept. 8th 1944: First Vows at Emo
1944 - 1947: Studied Arts at UCD
1947 - 1950: Tullabeg - Studied Philosophy
1950 - 1953: Clongowes - Prefect and Teacher
1953 - 1957: Milltown Park - Studied Theology
July 31st 1956: Ordained at Milltown Park
1957 - 1958: Tertianship at Rathfarnham
1958 - 1959: Leeson Street - Minister, Asst. Editor Studies
1959 - 1960: Tullabeg - Prof. Psychology; Subminister
Feb. 2nd 1960: Final Vows
1960 - 1961: Tullabeg -Prof. Psychology; Minister
1961 - 1964: London - Postgraduate Studies (History of Philosophy), London University (PhD)
1964 - 1965: Chantilly, France - Lecturer in Philosophy
1965 - 1966: Warwick University - Lecturer in Philosophy
1966 - 2003: Milltown Park
1966 - 1967: Dean of Philosophy; Prof. Philosophy at MI
1967 - 1972: Senior Lecturer in Philosophy - Warwick U.; Reader / Visiting Lecturer - Milltown Institute
1972 - 1992: University of Warwick - Reader in Philosophy
1992 - 2002: Oxford - Tutor in Philosophy
2002 - 2003: Milltown Park - writer
Dec. 30th 2003: Died at Cherryfield Lodge, Dublin.

Fr. Barrett was diagnosed as suffering from cancer in Autumn 2003. Despite a brief remission his health deteriorated steadily. He was admitted to Cherryfield Lodge on Christmas Day. There he died on the morning of Dec. 30th 2003.

Obituary from Times of London, January 15, 2004:

Dinner with Father Cyril Barrett - and you would dine well with this accomplished cook, even if in somewhat chaotic surroundings – was an intellectual feast composed of unpredictable ingredients. A man of huge charm, voracious curiosity and lively humour, he made an open house of his great learning. It was a place that offered inspiration and discovery to those who stepped across its threshold, at the University of Warwick where he taught philosophy for nearly three decades, in Dublin and London, or on his adventurous travels on a Jesuitical shoestring. (Holy Ghost Airlines, he would joke about the dodgier charter flights to dodgy destinations.) As an experimental new university in the mid-Sixties, Warwick attracted, and was attracted by, his interdisciplinary and questing cast of mind. Barrett was as authoritative on Op Art as he was on Wittgenstein's aesthetics.

Inducted almost straight from school into the Society of Jesus but, wisely, given free rein to pursue his strong academic vocation, Cyril Barrett found his reference points as writer, critic and lecturer in philosophy, aesthetics and a lifelong engagement with religious meaning; but he branched outward in multiple directions. He could discourse as intriguingly on hot racing tips, the samizdat blue films circulating in Cold War Central Europe (about which he was alarmingly well informed), kitsch or even knitting, as he talked about medieval aesthetics, Kierkegaard or Picasso. The most unclerical of priests, his faith was deep yet never unquestioning, just as the intellect that made him a renowned philosopher and art critic was tempered by the intensity of his inner spiritual dialogue.

Denis Cyril Barrett was born in 1925 in Dublin, to the sort of horse-and-hounds family that throws up, as it did with his great-uncle Cyril Corbally, such eccentric luminaries as champion croquet players. But this was independence-era Dublin, with its charged politics. His father Denis, the last Assistant Commissioner of the pre-1922 Dublin Metropolitan Police and the first of the Garda Siochana that replaced it, was to resign out of disgust with de Valera's brand of nationalism and the virulence of the IRA – a disgust always shared by his son. His mother died when he was three, and he was brought up by his adored stepmother Evelyn.

His early trajectory was conventional, from Ampleforth to a first in History and Latin at University College, Dublin, and thence to licenciates both in philosophy and in theology before ordination. How little these disciplines were to confine him was demonstrated by his doctorate, on symbolism in the arts, and a subsequent year studying anthropology and the role of myth at University College, London and the Warburg Institute, His large body of books and essays was to be almost equally devoted to modern art --- where his influence was enormous and Europe wide -- and to philosophical studies.

As a philosopher, Barrett became celebrated for publishing, in 1966, a selection of student notes of Wittgenstein's lectures and conversations on aesthetics, psychology and religious belief -- a small corpus out of which has developed a massive secondary literature and which has profoundly influenced aesthetics and theology. All his formidable persuasive skills were put to the test in gaining the consent of the notoriously possessive executors; Wittgenstein declared that "only aesthetic and conceptual questions” really gripped him, but without the Barrett enterprise, few would have known for many years of his grapplings with the former, or indeed with religion.

A quarter of a century later he gave his own considered account of Wittgenstein on ethics and religious belief, arguing that his views on value developed but did not change. Wittgenstein, he maintained, held that seeking to inculcate moral principles, and teaching religion in propositional form, is contrary to the true nature of ethics and religious belief - a position he endorsed. But he resisted the influential misinterpretation according to which Wittgenstein held religious belief to be nothing more than a way of life according to a picture. Belief is involved. The “picture” of Judgment Day is more than a mere picture or exemplar; it is a picture to live by, and there are better and worse such pictures; Wittgenstein “was no more a relativist than any reasonable person can avoid being”.

While never a Wittgensteinian, and indeed hostile to the notion of philosophical discipleship, he certainly learnt from him, and in aesthetics this influence came out in at least two ways. First, in his preference for tackling particular problems and clarifying ideas, over constructing elaborate theories, and secondly in his engagement with the interconnections between aesthetics and psychology, expressed most notably in his pioneering work popularising and explaining Op Art, both in books and by organising exhibitions. As an art critic he was wide-ranging and formidable -- his catalogue of 19th-century Irish Victorian Art is a classic of its kind - but also creative. He was a driving force in establishing Warwick University's art collection, and in cultivating understanding of modern art in Ireland. “Are bad works of art ‘works of art’?”, he asked in an influential essay; his suitably nuanced answer was that they may well be.

Jesuits, avowedly and by direction, are deeply involved in the world's affairs - and the greatest of them are mavericks. To someone of Barrett's catholic interests, impatience of convention and detestation of intellectual narrowness, Catholicism can be a hard master. Like many Jesuits down the centuries, Barrett made no attempt to disguise his chafing at the Vatican's hierarchical politics and social conservatism - going so far as to declare on the day of the attempted assassination of the Pope, in a bellow that filled a London restaurant, that “the only thing wrong with that bloody Turk was that he couldn't shoot straight”. The religious affairs correspondent of The Sunday Times, seated at a nearby table, turned beetroot.

Yet Barrett could readily assume his priestly guise and, in that capacity, was a compassionate and subtle counsellor and eminently practical moralist, ultimately convinced of the intelligence as well as the goodness of the Holy Spirit and able to instil that belief in others.

Academic politics bored Barrett at least as much as the priestly variety, and the world of league tables, research assessments and other bureaucratic rigidities even more. He left Warwick in 1992 for Campion Hall, Oxford, with some relief, striding into the Bodleian and demanding (successfully) to use the Latin language procedure for registering for a reader's ticket,

He continued writing to the very end of his life, back in Dublin, and was working in the last weeks on books and articles ranging from the morality of war to the limits of science, as well as writing poetry and rewriting the Spiritual Exercises of St Ignatius. Barrett would, however, have described this as the pursuit of leisure, which for him was “not a trivial pursuit”, and nothing to do with idleness, but, rather, “life lived to its fullest”.

Work was necessary for survival, he wrote, but “It is not an end in itself. Leisure is. It is the end, the goal, of human life, the proper state of man” -- which is why the quality of leisure matters. There are echoes here of Aristotle, even of St Augustine's idea of entering the holy Sabbath of God. But Cyril Barrett's genius was to draw the classical forward into the present; to cite one of his aphorisms, “philosophy may be perennial, but it is not static”.

◆ The Clongownian, 2004

Obituary

Father Cyril Barrett SJ

Father Cyril Barrett, SJ, who died on December 30th, 2003 aged 78, was a philosopher and art critic of international renown. He had his first direct encounter with philosophy as a student at University College Dublin, through Prof Marcus O'Sullivan's treatment of Rousseau. Philosophy, he would later remark, was a matter of learning to swim by diving in at the deep end but, he cautioned, the deep end of Rousseau's political philosophy was not to be recommended.

He wrote in “Studies” on subjects ranging from Picasso to Kierkegaard. His first book on Wittgenstein, dealing with aesthetics, psychology and religious belief, was published in 1966. Twenty five years later, he published Wittgenstein on Ethics and Religious Beliefs, a mature exposition of the questions that engaged him as a philosopher.

He played a major role in fostering an appreciation of modern art in Ireland. He was a member of the committee of ROSC that provided a showcase for the work of leading international artists. A regular contributor to “Art Monthly”, his publications include a study of op art and monographs on : Michael Farrell and Carmel Mooney. He contributed a section on art in the 20th century to the most recent volume of “A New History of Ireland” (2003).

Denis Cyril Barrett was born on May 9th, 1925, in Dublin, the son of Denis Barrett and his wife Lily (née Kearney). His father was assistant commissioner of the Dublin Metropolitan Police and the family lived in Booterstown. His mother died when he was three and his father later remarried. His early education took place at Killashee, Naas, Co Kildare, Ampleforth College, Yorkshire, and Clongowes Wood College. In 1942 he entered the Society of Jesus and was ordained in 1956, taking his final vows in 1960.

He studied arts at UCD and in 1947 secured a first class honours in Latin and History. Having studied philosophy at Tullabeg, Co Offaly, he taught for three years at Clongowes. He spent the next three years studying theology at Milltown Park, Dublin. Following a year as assistant editor of “Studies”, he taught psychology at Tullabeg. He completed a PhD at London University in 1964 and afterwards caught philosophy at Chantilly, France, and at the University of Warwick, where he remained until 1992. Retirement from Warwick brought him to Campion Hall, Oxford, as a tutor for 10 years. Throughout this time he was a visiting lecturer at Milltown Park.

At the time of his death he was in the process of writing a philosophical memoir with the working title “My Struggles With Philosophy”. In it he addressed the question of understanding other philosophers whose views are alien, not only to one's own thought but also to the precepts of common sense.

A man of many parts, he was a world traveler, a gourmet cook who liked to entertain and he had the knack of picking a winner on the racing page or at an occasional race meeting. He also enjoyed attending the Merriman Summer School with his friend, Seán Mac Réamoinn. But, as his colleague, Father Bill Mathews, said at his funeral Mass, “At the centre of it all, I believe there was in him a very simple faith in God and in the goodness of God”.

Predeceased by his brother Matthew, he is survived by his stepmother Evelyn, brothers John and Father Francis, and sister Eve.

Courtesy of The Irish Times

Born: 30 April 1917, Bank of Ireland House, Charleville, County Cork
Entered: 07 September 1935, St Mary's, Emo, County Laois
Ordained: 31 July 1949, Milltown Park, Dublin
Final Vows: 08 December 1976, Hong Kong
Died: 02 July 1989, St Paul’s Hospital, Causeway Bay, Hong Kong - Macau-Hong Kong Province (MAC-HK)

Part of the Wah Yan College, Hong Kong community at the time of death

Father was a Bank Manager and died in April 1917. Mother then lived at Ashdale Road, Terenure

Youngest of four boys with two sisters

Early education at the Christian Brothers in Bagenalstown, at 12 ears of age he went to Clongowes Wood College SJ.

Transcribed HIB to HK : 03 December 1966
◆ Hong Kong Catholic Archives :
Father Cyril Barrett Died after Long Illness, S.J.
R.I.P.

Father Cyril Barrett, SJ, died in St. Paul’s Hospital, Causeway Bay, after a long illness, very bravely on Sunday, 2 July 1989.

The late Father Cyril J. Barrett, SJ. was born in Charleville, Co. Cork Ireland in 30 April 1917. He was educated in Clongowes Wood College and in 1935 he entered the Jesuit Order. He finished his academic studies and professional training in 1951 and in that year came to Hong Kong where he has lived and worked since then.

At first he was assigned to study Chinese (Cantonese) for two years and then went to Wah Yan College, Hong Kong at first as a teacher, then in 1954 became Prefect of Studies, in 1956 he was appointed Rector and Principal. In 1962 he went to Ricci Hall Studies, in 1956 he was appointed Rector and Principal. In 1962 he went to Ricci Hall where he was Warden until 1969 and during this time Ricci Hall, with minimal dislocation to the residents was totally rebuilt, and Father Barrett was very busily engaged in the fund raising for this new project. In 1970 he returned to Wah Yan College, Hong Kong, as Principal where he continued until 1982. Since then he has in 1983 received an honorary doctorate “Doctor of Social Science” from the University of Hong Kong, and has busied himself with making contact, either in person or through letters with practically every former Wah Yan Student studying abroad. He made long trips to Australia, the United States and Canada, and the United Kingdom, visiting secondary schools and Universities and other higher educational institutions, and there meeting with the Wah Yan past students.

In the past five years he has known that he has a serious cancer condition and other debilitating illnesses. He has suffered a great deal, but was always trying to lead as normal a life as possible. In summer 1988 he went to Ireland on holiday and returned to Hong Kong even though most of his friends thought the journey would be too much for his greatly weakened condition. Since then he has been almost continually in hospital, getting gradually weaker. Until finally on 2 July 1989 he died.

All through his life he was interested in many other matters besides education. He was a dedicated bird watcher and an occasional helper in archaeological digs in the New Territories. He was a fairly constant writer of letters to the papers on matters connected with education.
Sunday Examiner Hong Kong - 7 July 1989

◆ Biographical Notes of the Jesuits in Hong Kong 1926-2000, by Frederick Hok-ming Cheung PhD, Wonder Press Company 2013 ISBN 978 9881223814 :
He was the son of a banker and received his early education in Bagenalstown County Carlow and then at Clongowes Wood College.
In his Jesuit studies he graduated BA at UCD, then spent three years studying Philosophy at St Stanislaus College Tullabeg.
He was then sent to teach at Belvedere College SJ for Regency.
He then went to Milltown Park for four years Theology, followed by a year making Tertianship at Rathfarnham Castle.

1951-1953 He came to Hong Kong and spent two years at Xavier House, Cheung Chau, studying Cantonese.
1953 He began his long connection with Wah Yan College Hong Kong, as a teacher, educationalist and Principal. In 1983 he was awarded a Doctorate of Social Science by the University of Hong Kong, in recognition of his contribution to Hong Kong society. He set up the Wah Yan Post-Secondary Education Trust Fund, set up to award scholarships to former students wishing to study overseas. At the same time he had a keen interest in the archaeology of the New Territories.
He was a regular contributor to the newspapers and a keen campaigner for the Anti-smoking movement in Hong Kong.

◆ The Belvederian, Dublin, 1989

Obituary

Father Cyril Barrett SJ

Those who were in Belvedere between 1943 and 1946 will remember Mr Barrett, as he then was. Cyril spent most of his life working in Wah Yan College, Hong Kong, and he leaves behind him golden memories of his exceptional capacity for personal friendship and his enormous commitment to Hong Kong and to Wah Yan in particular. On his retirement from the position of Principal of Wah Yan in 1982, the University of Hong Kong conferred an honorary doctorate on him in recognition of the work he had done for education at all levels. Stricken by cancer, he paid a final visit to Belvedere in the summer of 1988, when he was unfortunately too weak to explore the new buildings which have arisen here since his years as a scholastic forty years ago. Few of his Hong Kong brothers thought he would ever return but Cyril Barrett had no intention of dying away from the land he had made his own. He died there on 2nd July 1989.

◆ The Clongownian, 1989

Obituary

Father Cyril J Barrett SJ

The late Fr Cyril J Barrett, was born in Charleville, Co Cork, Ireland on 30th April, 1917. He was educated in Clongowes Wood College and in 1935 he entered the Jesuit Order. He finished his academic studies and professional training in 1951 and in that year came to Hong Kong where he has lived and worked since then.

At first he was assigned to study Chinese (Cantonese) for two years and then went to Wah Yan College, Hong Kong at first as a teacher, then in 1954 became Prefect of Studies, in 1956 he was appointed Rector and Principal. In 1962 he went to Ricci Hall where he was Warden until 1969 and during this time Ricci Hall, with minimal dislocation to the residents, was totally rebuilt, and Fr Barrett was very busily engaged in the fundraising for this new project. In 1970 he returned to Wah Yan College, Hong Kong, as Principal where he continued until 1982. Since then in 1983 received an honorary doctorate “Doctor of Social Science” from the University of Hong Kong, and busied himself with making contact, either in person or through letters with practically every former Wah Yan student studying abroad. He made long trips to Australia, the United States and Canada, and the United Kingdom, visiting secondary schools and universities and other higher educational institutions, and there meeting with the Wah Yah past students.

All through his life he was interested in many other matters besides education. He was a dedicated bird watcher, and an occasional helper in archaeological digs in the New Territories. He was a fairly constant writer of letters to the papers on matters connected with education.

Born: 15 January 1866, Carrick-on-Shannon, County Leitrim
Entered: 05 October 1883, Milltown Park, Dublin; Dromore, County Down
Ordained: 1897, St Francis Xavier's, Upper Gardiner Street, Dublin
Final vows: 15 August 1900
Died: 03 March 1942, Milltown Park, Dublin

Early education at Clongowes Wood College SJ

First World War chaplain

by 1899 at Leuven Belgium (BELG) making Tertianship
by 1918 Military Chaplain : Bettisfield Park Camp, Shropshire

◆ HIB Menologies SJ :
Note from Francis X O’Brien Entry
He studied Philosophy at Milltown and then Mungret for with three other Philosophers , Edward Masterson, Franics Keogh and Patrick Barrett.

◆ Irish Province News
Irish Province News 17th Year No 3 1942
Obituary :

Rev Patrick Barrett SJ

The Rev. Patrick Barrett, SJ., whose death took place in Dublin, was the youngest son of the late Mr. Michael Barrett, of Finner, Carrick- on-Shannon, where he was born in 1866. Educated at the former College Tullabeg, he entered the Society of Jesus in 1883, and after a period of teaching at Clongowes pursued his higher studies at Milltown Park. Dublin, being ordained priest by the late Archbishop Walsh on August 1, 1897, at the Church of St. Francis Xavier. He completed his training at Tronchiennes. Belgium, and after spending a few years as master at Mungret College, joined the mission staff, and was engaged for twenty years in giving missions in various parts of the country. He served for two years as chaplain in the last war. Perhaps his best and most enduring work of his life he inaugurated in 1924. when he became Director of the working men's retreat house at Rathfarnham Castle, a post he held till failing health in 1940 forced him to relinquish this labour of love.
As a missioner he was very energetic and industrious and was most faithful in attending to the Confessional. His instructions were sound and practical but he was not a great preacher. The vast amount of good he must have done for souls will not be known on this earth.
Although the work of the Retreat House in Rathfarnham had begun before Fr. Barrett went there, it may be truly said that he, by his zeal, perseverance and instinct for order and discipline established the work upon the secure basis on which it, rests to-day. On coming to Rathfarnham he recognised at once that for the efficient working of the Retreats a new Chapel and Refectory were necessary. Hence with the sanction of his superior, he set about the work of collecting the necessary funds, and in a comparatively short time the Chapel
and Refectory were built and furnished.
Fr. Barrett had definite talent for organisation, and this he pressed into the service of the Retreats. For many years he was a, familiar figure in the streets of Dublin as, with rather stolid and measured gait he trudged from one business establishment to another, rounding up possible retreatants and selecting men of more than ordinary ability or standing in their employment whom he enrolled as Promoters of Retreats or, as he subsequently called them, Knights of Loyola. The fidelity of these men to Fr. Barrett's appeal and the zeal with which they threw themselves into the work of rounding up retreatants in the city are amply proved by the continuous procession of working men which, since the inception of Fr. Barrett's campaign, has went its way week-end after week-end, to Rathfarnham. and also by the numerous presentations made to Fr Barrett personally and to the Retreat House since 1924. Amongst these should be mentioned in particular the Grotto of Our Lady, erected in 1926 by the employees of the Dublin Transport Company, and the life-size Statue of the Sacred Heart which stands in the grounds by the lake, presented by the Coopers of Guinness Brewery. As a giver of the exercises Fr. Barrett does not seem to have shown outstanding merit. He could. however. on occasion when stirred by special circumstances, speak with great effect. The influence which Fr. Barrett exercised over those whom he met in Rathfarnham and the affection and veneration which he inspired were due rather to the deadly earnestness of the man, the personal interest he took in each of his retreatants and his gifts as an understanding and sympathetic private counselor. To perpetuate his memory and as a. tribute to the work done by Fr. Barrett in Rathfarnham, some of his old retreatants are having his portrait painted in oils with the object of presenting it to the Retreat House. Many moreover, have had Masses celebrated for the repose of his soul. R.LP.

◆ The Clongownian, 1942

Obituary

Father Patrick Barrett SJ

Only a very short portion of Fr. Barrett's life as a Jesuit was spent in Clongowes. His chief work was giving missions throughout Ireland, in which he was very successful, especially as an organiser. He acted as Chaplain during the European War, 1914-18. For over 12 years he was Director of Retreats at Rathfarnham Castle, and during that time he did untold good. He took a deep personal interest in those making the retreats, and his words of practical advice and encouragement helped many a one to bear cheerfully and courageously the day's burden in imitation of “The Worker of Nazareth”. As a practical way of inculcating the principles of Catholic Action he organised the “Knights of Loyola” who live to carry on his work. During the last few years of his life he was a great sufferer, becoming totally blind about a year before his death, but he bore all his sufferings with the greatest patience and resignation.

Born: 1585/6, New Ross, County Wexford
Entered: 1606, Lisbon, Portugal - Lusitaniae Province (LUS)
Ordained: 1615, Coimbra, Portugal
Died: 26 March 1648, New Ross, County Wexford

Studied in Portugal, was examined for Grades after 4 years of Theology
1617 came on Irish Mission.
1622 in East Munster (Waterford).
Very talented but sickly

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1617-1646 In Ireland
He is identical with “Michael Burrice” in Foley’s "Collectanea"

◆ Fr Francis Finegan SJ :
Studied at Irish College Lisbon before Ent 1606 Lisbon
After First Vows he completed his studies at Évora and was ordained in 1615
1617 Sent to Ireland and exercised ministry at New Ross until his death there 26 March, 1648

◆ James B Stephenson SJ Menologies 1973

Father Michael Barick 1585/6-1648
Michael Barick was born in New Ross in 1582 or 5, and entered the Society in 1606 or 1610.

He returned to Ireland in 1617, and remained on the Mission until his death, which occurred between 1646 and 1649. Ther are very meagre details of a man’s life which can be accounted for by the fact that numerous letters sent by Superiors to Rome never reached their destination. Furthermore, if Fr Barick laboured in Ireland for about 30 years, as he did, he only succeeded in doing so by lying low and going round in disguise. In his case, the lack of information is complicated by the fact that his name is often given as “Burrice”.

Born: 01 March 1747, Waterford City, County Waterford
Entered: 21 July 1764, St Andrea, Rome, Italy (ROM)
Ordained: c. 1759, Rome, Italy
Died: 13 September 1798, St Patrick’s, Waterford City

Had studied 2 years Rhetoric and 3 years Philosophy and in 1770 was at Roman College.
1772 at College of Spoleto teaching Grammar and Catechism
1774 appointed to teach Rhetoric and Poetry at the Scotch College
Taught with much success up to 1777
1795 appointed PP of St Patrick’s Waterford succeeding Fr Paul Power

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
In a letter from Rome dated 22 February 1774, Father Thorpe says “A young Irish Jesuit of the name of Barron, of ROM, has just been appointed to teach Poetry and Rhetoric at the Scotch College”
He was a man of great ability, diligence and prudence, and he taught with great success up to 1777.
1795 He succeeded Paul Power as PP of St Patrick’s, Waterford, and he died there 13 September 1798, aged 49 (CF Gordon’s “Scotichronium” p 209 Appendix)

◆ Fr Francis Finegan SJ :
After First Vows he was sent for studies in Philosophy at the Roman College, and then three successive years of Regency at Citta de Castello, Spoleto and Perugia.
At the Suppression of the Society, he was released from his vows but he resolved to continue his priestly studies - becoming a DD.
On Ordination he was recalled to Ireland by the Bishop of Waterford and appointed curate at the former Jesuit church. He eventually succeeded Paul Power as PP. He was the last link with the old Jesuit St Patrick’s, where he died 13 September 1798.

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

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

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

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

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

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

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

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

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

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

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

◆ James B Stephenson SJ Menologies 1973

Father John Barron 1747-1798
Fr John Barron succeeded Fr Paul Power as Parish priest at St Patrick’s in Waterford in 1794. He had received his degree of Doctor of Philosophy and Master of Theology at the Roman College in 1733. On the Suppression of the Society, he professed at the Scots College until 1777.

He died in Waterford on 13th September 1798, the last Jesuit Parish priest of St Patrick’s, and in his will he bequeathed the Jesuit library of our Waterford house to the Bishop, in trust for the Society, should the latter ever be restored to its Residence in St Patrick’s.

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

John Barron 1749-1798
John Barron, born in Waterford, I March 1747 was received into the Society at Rome, 21 July, 1764. He studied philosophy at the Roman College, 1767-70, and t then spent the next three years as regent at Città di Castello, Spoleto and Perugia. At the Suppression, he was, of course, released from his vows but he resolved to continue his studies for the priesthood.
Before he resumed his studies he taught at the Scots College as we learn from a letter of Fr Thorpe (English Province), 22 February 1774: “Cardinal Marefoschi has placed a young Irish Jesuit (sic) Barron of the Roman province (sic) in the Scots College where he teaches Rhetoric and Poetry to i or six of the alumni”.
Barron studied theology afterwards in Rome and graduated D.D. He had evidently been adopted by the Bishop of Waterford as on his return to Ireland he was appointed curate at St.Patrick's, Waterford. He eventually succeeded Fr Paul Power and was thus the last link in the old Jesuit association with St Patrick's. He died there, 13 September 1798.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
JOHN BARRON In a letter of F. Thorpe, dated Rome, 22nd of February, 1774, I find mention of “a young Irish Jesuit of the name of Barron, of the Roman Province, who had just been placed in the Scotch College at Rome to teach Poetry and Rhetoric”.
At the death of F. Paul Power, Parish Priest of St. Patrick s, Waterford, he succeeded him in that living, and there ended his days : but I cannot recover the date.

Born: 16 January 1719, Fethard, County Tipperary
Entered: 05 January 1741, Seville, Spain - Baeticae Province (BAE)
Ordained: 1748, San Hermenegildo, Seville, Spain
Final Vows: 02 February 1757
Died: 28 April 1784, Cork City, County Cork

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Had studied at Seville and was Professor of Jesuit Scholastics there for three years.
Letters of his dated Cork and Clonmel, 1751 and 1753 are preserved at Salamanca

◆ Fr Francis Finegan SJ :
Had studied at Irish College Seville for two years before Ent 05/01/1741 Seville
After First Vows he was sent to complete his Philosophy at Granada and then Seville for Theology where he was Ordained in 1748
1750-1752 Returned to Ireland and began working in Clonmel
1752 Assigned to the Cork residence
After the Suppression he was incardinated - presumably into Cork, where he died in Cork city in April 1784

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

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

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

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

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

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

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

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

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

◆ James B Stephenson SJ Menologies 1973

Father Nicholas Barron SJ 1720-1784
Fr Nicholas Barron was one of the handfyl,of Jesuits left in Ireland at the time of the Suppression.

He was born in Fethard County Tipperary on January 16th 1720. It was in Seville that he entered the Society in 1741.

Nine years later he was sent to the Irish Mission, where Clonmel was the field of his labours.

He died in Cork in 1784, which leaves him a record of thirty-four years of active work as a priest, sharing these difficult days of the Penal Laws.

◆ MacErlean Cat Miss HIB SJ 1670-1770

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

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

Nicholas Barron 1720 - 1784
Nicholas Barron, born in Fethard, 16 January 1719, entered the Irish College, Seville, in September 1739. After some fifteen months there he was admitted to the Society in the same city on 5 January 1741. He finished his philosophy at Granada but returned to Seville, I745 to study theology at the College of St Hermengildo where he was ordained priest 1748. Recalled to Ireland, 1750, he exercised his ministry first at Clonmel after which he was assigned to the Cork Residence. At the Suppression of the Society he was incardinated, presumably, in the diocese of Cork as he died in that city towards the end of April 1784.
• At the Franciscan House of Writers, Dun Mhuire, Killiney there is a book formerly the property of N.B. Nics Barron his book bought in Seville the 26 Jan 1748.Proce 6 dollars for this and the other tome Ihs". On the flyleaf Idelphonsus de Flores S.J., “De Inclyto Agone martyrii” (Cologne 1735).

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BARON NICHOLAS, was born at Fethard, Munster, on the 16th of January, 1720, and entered the Society in the Province of Seville, on the 5th of January, 1741. Nine years later he was sent to the Irish Mission, where Clonmel was the field of his labours for some time. He survived the suppression of the Society and died at Cork.*

• A pardonable Inattention to the keeping of Records and Registers arose in turbulent times, when the Discovery might prove fatal to the Possessor, or the Parties therein mentioned; but the terror of Penal Statutes long survived their force and operation, and unfortunately the habit of neglect became generally inveterate. Hence the importance of preserving fragments and traditions, lest they perish.

Born: 09 May 1920, Lord Edward Terrace, Roxboro Road, Limerick City, County Limerick
Entered: 07 September 1937, St Mary's, Emo, County Laois
Ordained: 31 July 1950, Milltown Park, Dublin
Final Vows: 02 February 1955, Milltown Park, Dublin
Died: 30 January 1972, St Ignatius, Lower Leeson Street, Dublin

Father Provincial of the Irish Province of the Society of Jesus, 5 August 1965-24 July 1968.

Father is an official with Limerick Corporation.

Only child

Early education at CBS Primary School Sexton Street, Limerick he then went to CBS Limerick.

◆ Irish Province News

Irish Province News 34th Year No 4 1959

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

Irish Province News 47th Year No 2 1972
Obituary :
Fr Brendan Barry SJ (1920-1972)
Father Brendan Barry was born in St John's Parish, Limerick, on May 9th, 1920. He was an only child. His early schooling was at the Christian Brothers in Roxboro Road. At the age of twelve, he was sent to the Augustinian College, Dungarvan, as a boarder. However, after two years absence, he continued his secondary education with the Christian Brothers, Limerick. While there, he made a Retreat under the direction of Fr Ernest Mackey and one result of this was that he entered the novitiate at St. Mary's, Emo, on 7th September. There were in all nineteen novices in his year, of whom fourteen were subsequently ordained priests. He took his first vows on September 8th, 1939, a few days after World War II had erupted. For the next six years he lived in communities of scholastics who varied in number between forty-four and fifty-one. The years 1939-42 were spent at Rathfarnham where after three years study he took his BA degree with honours in English and and Latin. The next three years were spent at Tullabeg where he studied Philosophy.
Those who knew him in these early years remember him as a quiet, reserved, cheerful and occasionally gay young man who, like everyone else, accepted philosophically the small privations and restrictions which World War II made inevitable. During these years, his intellectual gifts were slowly revealed and his zeal was manifested in his work for the Men's Sodality, then attached to the People's Church. Two years of Regency, 1945-47, followed. These two years at Belvedere were years that lived in his memory. In later times, he often spoke of them with real affection. The value of Regency in bringing a scholastic to full maturity was manifest in his case. From now on it became increasingly difficult for him to hide his gifts. What was hitherto known to a few, now became common knowledge; he was a religious of regular observance, of unostentatious piety, of dedicated attention to the work he was given to do: teaching, prefecting or refereeing rugby football. He did all these things well, and, while he particularly enjoyed the company of his fellow scholastics, he became and always remained a good “community man”.
Such was the reputation he brought with him to Milltown Park in the Autumn of 1947; and meeting him there for the first time, I came to appreciate his quiet strength of character, his invariably cheerful disposition and his dedication to the work in hand. One of his Professors at that time described him as “a gifted student” and he passed his Ad Gradum examination in 1961 after 4 years of consistent application to his studies. As he had little interest in organised games, he found his relaxation in walking and swimming; and from this period dates his long association with the “Forty Foot” Swimming Club. His administrative gifts became apparent at this time and his appointment as Beadle of the Theologians caused no surprise. On July 31st, 1950, he was ordained priest by the Archbishop of Dublin, Dr. John Charles McQuaid, of whose policies and plans Fr Brendan was, in future years, to be such a stout defender and champion. His relationship with the Archbishop, which was at first necessarily indefinite, became in time confidential and and intimate. It was founded on the same virtue of Faith which in later years made him, what he sometimes jokingly called, “a Pope's man”.
Now this aspect of Fr Brendan's outlook was derived from his understanding of the mind of St Ignatius in founding the Society and in placing it at the service of the Church and of the Pope. In a letter to the Province in 1967, he wrote: “It is obvious our ministries will not be renewed without internal renewal, without a deep knowledge of the Ignatian idea of our vocation ... To develop (this) in ourselves we need to study the person and writings of St. Ignatius - in his autobiography and his letters, in the Constitutions and in the Spiritual Exercises ... This will ensure great co-operation among ourselves, with the diocesan clergy and the hierarchy, with other religious and with the laity ...” This letter, so full of high ideals and sane ideas, mirrors, as do few other things he wrote, the spirit of faith in the Church and in the Society which was so characteristic of him. He never saw the Society, which he loved dearly, as an end in itself, only as a means; never as master, but always as a servant at the disposal of the Pope and the Bishops and of the People of God. His faith in the Pope and the Bishops as successors of Peter and his fellow Apostles and as divinely ordained teachers and rulers of the Church, never wavered. And he saw the role of the Society in the Church to-day as being loyally and fully supportive of papal teaching and policy, in every field and in every detail, in every place and at all times. Much prayer and study, much discernment and self-discipline led him to lay aside all private judgment and “to obey in all things the true spouse of Christ our Lord, the Hierarchical Church”.
During 1952-53, he made his Tertianship under his former Master of Novices, Fr John Neary. He welcomed this opportunity to deepen his understanding of the Institute of the Society and of the Spiritual Exercises of St. Ignatius. This understanding was to serve him well when he was elected as a delegate to the General Congregation in 1965. He attended both sessions of this Congregation, during the first of which, he was appointed Provincial of the Irish Province, an appointment which was announced on August 5th, 1965. To this office he brought the fruits of thirteen years of varied administrative experience, a year as Minister in Galway, followed by four years as Minister in Milltown Park. In 1952, he was appointed Superior and Bursar of the Apostolic School at Mungret College. In the early summer of 1959, his appointment as Socius to : Fr Michael O'Grady was announced. He continued on as Socius to Fr Charles O'Conor on his becoming Provincial in July, 1959. Fr O'Conor recalls those days: “Although Fr Barry had already been a member of the Province for over twenty years, it was not until 1959 that our paths first crossed, One afternoon towards the end of May of that year, we found ourselves leaving Eglinton Road together armed with the knowledge that we were to be Provincial and Socius in the near future. We were both wondering, no doubt, how this hitherto unforeseen alliance would work out. In the sequel it fared very well. Once the initial stages had been passed, we found ourselves firm friends and remained so ever since”.
In ordinary circumstances, it could have been expected that he would remain as Socius for a longer term. Apart from this being a tradition in the Province, Fr Brendan brought to this Office a knowledge and love of the Institute and an administrative capacity and experience of a high order. But it was not to be. Indeed, as subsequent events will show, the fragmentary nature of his apostolate was to continue throughout his entire career. In the summer of 1962, he was appointed Rector of Milltown Park in succession to Fr James Corboy. Thus, after an absence of four years, he returned to a house where almost a third of his religious life in fact was spent, In August 1965, his “apprenticeship” being completed, he crossed over the Milltown Road to take up residence in 85 Eglinton Road as Provincial. During his three years in this office he was responsible for many initiatives. In his anxiety to get the best advice on many, difficult problems, he set up the following : the Commission for Studies and Training of Ours; the Commission on Ministries, the Social Survey; the Man-Power Planning Commission; the Commission on our Brothers; the Advisory Committee on Comprehensive Schools. He saw clearly that, in regard to our apostolic works and the manner in which we conducted them, it was vital that we recognise that we were living in a world of rapid and profound changes and that we be ready to adapt our ministries and methods to meet these changes. In this connection, too, he stressed the value of community discussions on all our problems, local and provincial, for he saw that it was necessary not only to arrive at the correct solutions, but also to enlighten one another about the reasons for consequent changes. He knew that such discussions involved “self-denial in working together at a common task” but he also knew that they were, today, recommended to us all both by the Church and by the Society. His, too, was the final decision to build a new Retreat House with a Circular Chapel at Manresa, Dollymount. During his years as Provincial, he visited our Mission in Zambia and concluded a friendly pact with the newly independent Vice-Province of Hong Kong. Among the many assessments of his work in the Province up to this point, the following by his former Provincial and life-long friend, Fr John R MacMahon, summarizes what many members of the Province should like to say: “In a way I knew him well. As my Minister in Milltown, as my Rector there and as Provincial, he impressed me as being a loyal and efficient assistant, a prudent and kindly Superior and as a courageous and faithful ruler. I refrain from using superlatives, though they are richly deserved. If I wanted an ‘Imago optimi Superioris’, I would find it in him”.
Now, looking back over his life, I am of the opinion that if he was drawn to one Jesuit ministry more than another, it was to the giving of the Spiritual Exercises of St. Ignatius to priests, religious and to the People of God. As Minister and Rector of Milltown, he gave many a week-end Retreat. As Provincial he encouraged the holding of Seminars and other meetings for those engaged in this ministry. In his letter of September 1967, he urged Retreat-Directors not to spare themselves in trying to think themselves into the minds of retreatants, giving what is most suitable to young and old alike. It was fitting, then, when he was relieved of the responsibility for the whole Province, that he should, after a brief period as Minister and Bursar in the College of Industrial Relations, spend what were in fact to be his last years as a director of the Spiritual Exercises of St. Ignatius. In this miniştry, he excelled, and he ran by faith to this work of bringing Christian life and hope to dead and despairing men and women, Between July 1969, and January 1972, a period of two and a half years, he directed three Retreats of 30 days-two to students at Clonliffe and one to the Religious of Jesus and Mary, Gortnor Abbey..seventeen eight-day retreats, seven six-day retreats, twenty tridua, several days of recollection, and one Novena of Grace. Right up to the end his one anxiety was that he would not have enough to do. His programme for 1972 already included six retreats in succession, between June and July, followed by a 30 day retreat in August and another in September October. He was booked, also, to give a third 30 day retreat to Loreto Nuns in Johannesburg, South Africa in December next. In all this, he felt confidently prepared; and how well prepared he was, is attested by tributes from religious in all parts of the country and of England.
The following will suffice as being typical of all: “I know that many of our sisters valued his personal direction and advice. I have been very much struck by the fact that he is so much regretted by
people of such different age-groups and of widely different views. He, undoubtedly, understood the young and was greatly trusted by them. They valued his honesty and appreciated especially his wide knowledge of Council documents. But, I think that he will be best remembered in our Irish Province for his retreats. In particular, I have heard many sisters mention a Superior's retreat which he directed, based on the Gospel of St. John, and, as he changed his retreat so often, this may not be the one you know. Every Sister I met who made that retreat has spoken of it as an exceptional spiritual experience”.
Before concluding this notice, it will be of interest to have a record of some of the judgments passed on his life and work by ours and by others for whom he worked. The following are typical examples : “Brendan was by disposition undemonstrative and retiring but he was incisive in his assessments of people and situations. He was most conscientious in regard to his work and very loyal to his friends. He could be sensitive in some matters and wonderfully resilient in others”. “He was somewhat reserved and he did not wear his heart upon his sleeve. But, there was no doubt about the depth of his sincerity and I looked on him as a true friend on whose sympathy and solid help I could rely. This may seem too formal, even frigid. It may give a false impression. Perhaps, I, too, don't wear my heart on my sleeve”. “I was always impressed by his great sincerity, by his balanced judgment, by his generous and completely detached spirit of service, by his simplicity, his kindly tolerance and his sense of humour”. “His was a sane and balanced approach, in his own homely style, he flavoured his talks with his own dry humour, e.g. ‘the modem superior can't be remote. If he is remote, they write him off! If he is not remote, his personal faults stand out - the boys know!’” “We have lost in Fr Barry a dedicated friend, an enlightened spiritual guide, whose humility and limpid sincerity were notable characteristics of his personality”.
For myself, in the quarter of a century that I have known him, I had come to see his fine physical stature as a living symbol of the greatness of his mind and heart. He had a mind that could go to the heart of any question and his judgments of men and affairs were rarely wrong. While he did not suffer fools gladly, he did feel and sympathised with the failures and follies of his fellow men. He was less interested in condemning a man than in seeking a practical solution to his problems. He was loyal to commitments and to persons. He was not a respecter of persons and friendship for him never degenerated into favouritism. He was, in truth, detached even from his friends. Though like most men, he had need of friends, in whose company he could relax and come out of himself and relieve the inner loneliness that dwells in the heart of every man. This loneliness is said to be more keenly felt by those whose ministry separates them from community life. In the last few years, Fr Brendan was always happy to return from his frequent ‘missionary expeditions to the Community at “35”, where he found a homely welcome and congenial company. The knowledge of this was not the least of this Community's consolations at the time of his sudden death at the comparatively early age of 52. The Irish Province has lost one of its really great men; his spiritual children have lost a sympathetic guide and his friends everywhere a man whose judgment and companionship were a source of encouragement and strength. May he rest in peace.

An appreciation by Most Reverend Dr. Joseph A. Carroll, President of Holy Cross College, Clonliffe
It is no easy tasks nowadays to give the Thirty Days Retreat. The classic material has to be adapted to the new mentality and up dated in accordance with the new insights in Sacred Scripture and Theology. It is as true as ever that the success of the Retreat de pends to a large extent, under God, on the qualities of the Director. Young people to-day are not particularly impressed with a man's erudition nor even with his eloquence. What they look for and are quick to recognise is his sincerity. Father Brendan was both erudite and eloquent but his outstanding quality, as we saw him, was hs sincerity. It was patent to all. When one adds to this an immense patience and capacity for listening, a complete dedication to the task, a large fund of common sense and a keen sense of humour, one begins to understand how the Thirty Days Retreat that could so easily be a burden was not simply tolerable but decidedly acceptable to our Second Year students. I have a distinct recollection of meeting one of them during the Retreat last year and asking him how things were going. “Father Barry”, he said “is terrific”. The fact that they asked him to return on more than one occasion to give a Day of Recollection is a measure of their appreciation. He will be greatly missed in the College. With his unassuming manner and the twinkling bashful smile he had won the affection of the Staff. We always welcomed him as an amiable companion during the Thirty Days he spent with us each year. May he rest in peace.

NB - Members of the Province may not have known that Father Brendan was on the staff of the Mater Dei Institute of Education, He gave occasional lectures to the students there on the spiritual life. Right up to his death, he frequently offered Mass in the Oratory of the Institute and preached a homily. The Director of the Institute, Father Patrick Wallace in the course of a recent letter writes: “To the students of the Mater Dei Institute Father Brendan Barry, SJ, was a man of God. He spoke so convincingly of the need for prayer, he treated every problem so calmly, he showed such respect for everyone who met him that one had to conclude that here was a man who had a deep experience of God in his own prayer life, who had received God's guidance in tackling the problems life had posed for him, who had reached the heights of appreciating the dignity of every man as a brother in Christ. In the homily delivered at the Requiem Mass in the Institute the celebrant spoke for us all when he said 'while we mourn the loss of Father Barry we rejoice that through him the Spirit of Christ was visibly active among us for so long'. The above sentiments are genuinely the sentiments of the students and the staff”.

Born: 01 May 1880, Clonmel, County Tipperary
Entered: 07 September 1899, Roehampton London - Angliae Province (ANG)
Ordained: 1913
Final vows: 02 February 1916
Died: 04 October 1922, Bury St Edmunds, Suffolk England - Angliae Province (ANG)

Part of the Mount St Mary's, Derbyshire Community at the time of death

by 1915 came to Tullabeg (HIB) making Tertianship

Born: 07 October 1825, County Waterford
Entered: 15 February 1856, New Orleans, LA, USA - Lugdunensis Province (LUGD)
Ordained: - pre Entry
Died: 02 January 1863, Grand Coteau, LA, USA - Lugdunensis Province (LUGD)

Part of the Spring Hill College, Mobile Alabama, USA, community at the time of death

Born: 20 February 1929, Cappaghwhite, County Tipperary
Entered: 06 September 1947, St Mary's, Emo, County Laois
Ordained: 28 July 1960, Milltown Park, Dublin
Final vows: 02 February 1965, Rathfarnham Castle, Dublin
Died: 17 November 2018, St Vincent’s Hospital, Dublin

Part of the St Francis Xavier's, Uper Gardiner Streey community at the time of death.

Son of Patrick Barry-Ryan and Josephine Ryan. Father was a doctor and died in 1936. Family then lived at St John’s Park, Thurles, County Tipperary.

Only boy with three sisters.

Early education at a National school in Tipperary, the family moved to England because of his father’s death.. He went to St Augustine’s, Ramsgate, Kent for six years, and then to Downside Abbey in Somerset for three years.He then spent a year of Medical studies at College of Surgeons before entry.

by 1950 at Laval, France (FRA) studying
by 1955 at Chikuni, Chisekesi, N Rhodesia (POL Mi) Regency
by 1971 at Coventry, England (ANG) working
by 2007 at Annerly, London (BRI) working
by 2011 at Beckenham, Kent (BRI) working

◆ Jesuits in Ireland : https://www.jesuit.ie/news/kieran-barry-ryan-sj-a-gifted-marriage-counsellor/

Kieran Barry-Ryan SJ: a gifted marriage counsellor
Fr Kieran Barry-Ryan SJ died peacefully after a short illness in St Vincent’s Hospital, Dublin on Saturday, 17 November 2018 aged 89 years. His funeral took place in St Francis Xavier Church, Gardiner Street in Dublin on 20 November followed by burial in Glasnevin Cemetery.
Born in Cappaghwhite, County Tipperary, Fr Kieran was educated in Ireland and England before entering the Society of Jesus at St Mary’s, Emo, Country Laois in 1947. His Jesuit training included studies abroad in France and Zambia, and he was ordained at Milltown Park Chapel, Dublin in 1960.
As a Jesuit priest, Fr Kieran taught Religion at Bolton Street DIT in Dublin and was a member of the Gardiner Street community for many years. He was deeply involved in marriage and family ministry. He identified a great need for this work, helping to set up pre-marriage courses, writing the material for them, and training those who would give them.
Fr Kieran said that the most challenging part of marriage and family ministry was encouraging the trainers to reflect and draw on their own experience of faith and prayer. Rather than focusing simply on human development which had a strong gravitational pull for people, he helped to nourish and develop the religious heart of the sacrament of marriage.
He lived in England from 1997 to 2013 where he continued his popular pre-marriage courses. He became known as a wise and kind presence to the many couples and families who were referred to him. Later, he was a Chaplain to Emmaus Nursing Home in Kent, England.
The Irish Jesuit returned to Gardiner Street community in 2013 and spent his last four years in Cherryfield Lodge nursing home, Dublin where he prayed for the Church and the Society. He died in St Vincent’s Hospital while being surrounded by his family and friends.
Dr Chris Curran, who is working on the Loyola Institute initiative, was a friend who attended the funeral on 20 November. He remarked that Fr Kieran, fondly known as ‘Kerry’, was a person of good fun and laughter: a very good bridge player, a golfer, fluent in French, someone who worked very well with groups and who loved an argument.
“Kerry was a close family friend of very long standing”, said Dr Curran. “He was involved in the life of my family for many years where he officiated over the sacraments. He was dedicated and committed in particular to the marriage apostolate”.
Fr Kieran is sadly missed by his sisters Eileen Dooley, Wimbledon and Patricia MacCurtain, Jesuit confreres and friends. He is predeceased by his sister Maureen Lightburn. ‘Kerry’ was known to be a much loved brother, uncle, granduncle, priest and friend. He will be particularly remembered in Ireland, England and America.
Ar dheis Dé go raibh a anam dílis.

Early Education at St Augustine’s, Ramsgate; Downside School, Bath; College of Surgeons, Dublin
1949-1951 Laval, France - Juniorate
1951-1954 Tullabeg - Studying Philosophy
1954-1957 St Canisius College, Chikuni, Zambia - Regency : Teacher
1957-1961 Milltown Park - Studying Theology
1961-1962 Rathfarnham - Tertianship
1962 Teacher of Religion at Bolton St DIT, Dublin
1968-1970 Gardiner St - Assisting in Church; teaching at Bolton St
1971-1976 Leeson St - Director of Marriage Courses at CIR
1976-1997 Gardiner St - Assisting in Church; Marriage & Family Apostolate; Marriage Counselling & Courses
1988 Director of Church Apostolate
1991 Sabbatical
1997-2009 Annerley, London, England - Parish Work; Marriage and Family Apostolate at St Anthony of Padua Church
2009-2013 West Wickham, Kent, England - Chaplain to Emmaus Nursing Home
2013-2018 Gardiner St - Sabbatical
2014 Prays for the Church and the Society at Cherryfield Lodge

Born: 16 January 1857, Rouen, Normany, France
Entered: 22 November 1874, Angers, France - Franciae Province (FRA)
Ordained: 1888
Final vows: 08 September 1895
Died: 17 November 1913, Bulawayo, Northern Rhodesia - Franciae Province (FRA)

by 1886 came to Mungret (HIB) for Regency

Born: 05 December 1879, Boher, Grange, County Limerick
Entered: 30 July 1894, St Stanislaus College, Tullabeg, County Offaly
Ordained: 28 July 1912, Milltown Park, Dublin
Final Vows: 02 February 1915, Mungret College SJ, Limerick
Died: 09 May 1941, Milltown Park, Dublin

Older brother of Stephen Bartley - RIP 1955

by 1903 at St Aloysius, Jersey, Channel Islands (FRA) studying
by 1906 in Saint Joseph’s College, Beirut, Syria (LUGD) studying oriental language

◆ Irish Province News

Irish Province News 16th Year No 3 1941

Obituary :
Father Patrick Bartley
Fr. Patrick Bartley was born near Boher (Grange), in Co. Limerick on December 5, 1879. He attended Crescent College, Limerick as a day pupil for some years, but at the early age of fifteen he entered the Noviceship (Tullabeg) in 1894. After the Noviciate he crossed over to the Juniorate in the same house, commencing his studies for the Royal University of Ireland examination which he passed with high distinction till he obtained his M.A. Degree (Classical) in 1901. He was then sent to St. Helier in Jersey, where he studied Philosophy for two years. In 1904 he was appointed to Belvedere College, Dublin, as teacher, Assistant-prefect of Studies. But in the following year he was one of a small group chosen to study Oriental Languages at the University St. Joseph, Beirut, Syria. In 1906 he returned to his native land - and county - acting again as teacher for two years in Mungret College, Limerick (1907-1909). In September, 1909, he began the study of Theology in Milltown Park, where he was destined to spend most of the rest of his life. He finished his Theological course there in 1912. Tertianship in Tullabeg followed immediately (1912-13), after which he was again sent to Mungret College to resume his teaching career and act as Assistant Prefect of Studies. In 1915 he was appointed professor of Church History and Hebrew in Milltown Park. In 1918 he became professor of Philosophy, helping to inaugurate our Irish Philosophate. When this was transferred to Tullabeg in 1922 he took over the chair of Scripture in Milltown Park, which with Hebrew remained his appointed task till the end. From 1923 onwards he also acted as Prefect of Studies. On May 9, 1941, he died. Such in outline was his career; and it shows that he was preeminently a student and scholar, leading what Cicero calls the vita umbratilis. It gives, however, but an inadequate idea of the depth of his erudition or the singular charm of his character. Only those who had the privilege of living in intimate daily intercourse with him could fully appreciate either his encyclopaedia knowledge, which a marked reserve together with a deep humility concealed from unobservant eyes, or that gentleness of disposition which made him one of the most loveable of men. It may be doubted if anyone ever detected the least manifestation of anger on his part by as much as a gesture. This did not spring from weakness of character or the lack of decisive views. On the contrary, for he had very strong convictions and a quiet obstinacy all his own. But he lacked inclination towards or aptitude for any kind of strife. It would have been difficult to pick a quarrel with him, if anyone ever had the desire, which was never the case. No doubt much of all this serenity was natural to him, the result of a wise sagaciousness which made him see the foolishness of all brawling. But there was obviously much more than that in the unwavering victory of good humour, kindliness and tolerance over all the instability, pettiness, jealousy and selfishness which seem to adhere to the very bones of fallen humanity. Father Bartley was as little given to parading piety as to parading learning. Yet one felt that it was there, deep, solid and efficacious, making one who was by nature a gentleman, by grace an every way admirable and wholly religious. The patience with which he bore the more than ordinary share of sickness that came his way was further proof of this. As a quite young man he appeared to 'enjoy perfect health. In his early years in Tullabeg he was both fond of, and skilled in, all out-door sports and recreations. Tall, lithe and very swift of foot. he excelled in football and tennis, while he was an excellent swimmer and one of the champion walkers of the community. But before he had finished his University studies - while preparing for his M.A. degree - he began to suffer from some internal trouble which necessitated at least one major operation and some lesser ones. To outward appearance he made a complete recovery. Yet it was soon apparent that the old physical energy and vitality were gone. He grew more and more sedentary in his habits as the years went by, until a short solitary walk was almost all the exercise he cared for. Falling a little into flesh in consequence, he had the air of one with whom all 'was not well in spite of his impressive size and fine appearance. Yet no word of complaint was ever heard from him, and until forced to take a change or a rest by the doctor, he kept so consistently to the even tenor of his days, and, above all, was so cheerful and good tempered, that few would suspect him of being ill at all. Only towards the end did his looks betray how rapidly he was ageing and failing. And even in his last sickness, when it was clear that he could not recover, he retained to the end the tranquil serenity which had always characterised him. His whole life was of a single pattern - but a rare and noble one. Few men of his calibre can have lived quite so unknown to the outside world. But few will be more regretted or missed in the circle where he moved.

◆ James B Stephenson SJ Menologies 1973
Father Patrick Bartley 1879-1941
Fr Patrick Bartley was born near Boher County Limerick on December 5th 1879. He entered the Society at the age of fifteen in 1894. Having read a brilliant course in the Royal University Dublin, he studied Oriental languages for some years in the University of Beirut.

From 1915-1941 he spent his life in Milltown Park as Professor of Scripture and Prefect of Studies. A man of child-like simplicity, in spite of his great intellectual ability, he was ever regarded with affectionate respect by generations of theologians at Milltown Park.

He died on August 9th 1941, some years before his brother and fellow Fr Jesuit Stephen Bartley.

◆ Mungret Annual, 1941

Obituary

Father Patrick Bartley SJ

Past students who were in Mungret in the years 1907-09, and 1914-15 will learn with regret of the death of Father Patrick Bartley SJ. Father Bartley was educated at the Sacred Heart College, Crescent, Limerick, and entered the Society of Jesus in 1894. He was a brilliant classical scholar, taking out his BA degree at the Royal University with first places in Greek and Latin, and subsequently his MA degree in the same subjects. After completing his course of Philosophy he then went to the East and spent two years at the University of Beirut, Syria, studying Oriental languages. On his return to Europe he joined the teaching staff at Mungret where he taught classics to the 1st and 2nd Arts classes. After his ordination he spent a year at Mungret.

In 1915 he was appointed to the staff of Milltown Park, where he filled the post of Professor of Hebrew and Sacred Scripture as well as lecturing on Philosophy and Theology. After an illness borne with exemplary patience and fortitude he died, on May 9th, 1941.

Born: 25 December 1890, Boher, Grange, County Limerick
Entered: 07 September 1906, St Stanislaus College, Tullabeg, County Offaly
Ordained: 15 August 1922, Milltown Park, Dublin
Final Vows: 02 February 1925, St Stanislaus College, Tullabeg, County Offaly
Died: 17 May 1955, St Vincent’s Hospital Dublin

Part of St Mary’s, Emo, County Laois community at the time of his death.
by 1911 at Cividale del Friuli, Udine Italy (VEM) studying

Both parents farmers.

Two brothers (one - Patrick - in the Society) and three sisters.

Early education until age 11 was in a National School and then at Crescent College SJ

◆ Irish Province News
Irish Province News 30th Year No 3 1955

Obituary :
Father Stephen Bartley 1890-1955
Born on Christmas Day, 1890, at Grange (Boher), Co. Limerick, Fr. Stephen Bartley was educated at the Crescent and entered the Society at Tullabeg in 1906, where he also did his juniorate before going to Cividale in Italy for philosophy. His years of regency were spent in Clongowes and in 1922 he was ordained at Milltown Park. With the exception of one interval as Minister in Milltown his whole priestly life was to be spent in Tullabeg, where he was Minister, Procurator and Rector, and in Emo, where he was Procurator for the last eleven years of his life. He died in St. Vincent's Hospital on May 17th.
Many of the qualities that went to make the man as we knew him came with the boy Stephen Bartley from the Co. Limerick farm: a traditional Irish Catholic faith, simple and undemonstrative though rooted deep; a loyalty to men and causes that, once given, was unwavering; a reserve shy to the: verge of secretiveness; an asceticism which had much of stoicism; a memory retentive of facts and a keen mind to order them; an eye for the best in man and beast and soil and a shrewd sense of money which, while never mean, had the millionaire's conviction of the value of a farthing. Those were talents out of the ordinary and within the limits of chronic ill-health-and at times beyond Stephen Bartley traded with them to the full. As Minister, Rector and Procurator he served the Province and the three houses in which his life was lived with devoted loyalty; and few, if any, excelled him in the heroic art of reading the greater glory of God from the prosaic pages of journals and ledgers. His antique battered fountain-pen has the quality of a relic. Barred from the pulpit by ill-health he was to find in the Confessional the spiritual outlet for his zeal. For 17 years his “box” in the People's Church in Tullabeg was a place of pilgrimage; and it would be hard to overestimate the veneration and esteem in which people of every walk in life held him. In Emo he became the valued confessor and confidant of the local clergy and he directed and consoled by letter many of the clients of his Tullabeg days. Many too are those in his own communities who must bear him lasting gratitude for his prudent and kindly guidance. Heroic in the quality of his hidden service to the Society and to souls, he was no less heroic in his acceptance of almost constant discomfort and suffering, Only in the last years of his life was it possible to get round him to make any real concession to his needs. His fire was a community joke; the few medicines he bothered to take were asked for with the simplicity of a novice; he had to be forced to take a holiday. It is probably true to say that no one ever heard him complain - certainly not of anything that concerned his personal requirements.
His very deep love for the Society found a suitable expression in his devotion to community life. His pleasure in recreation was a pleasure to see and save, when overwhelmed by numbers, he took full part in it. Secretly addicted to the reading of P. G. Wodehouse and Curly Wee, he had an unexpected turn of humour that stood him in good stead when parrying the recreational thrusts of his brethren or avoiding coming to too close quarters with some importunate query or request. His answers in such dilemmas have become part of the Province folk-lore. To a Father commiserating with him on the poisoning of a cow he replied gravely: “As a matter of fact, Father, we had one too many”. And after 20 years, one must still chuckle at the discomfiture of the scholastic who asked leave to go to a hurling match : “It wouldn't be worth it, Mr. X. All the best hurlers have gone to America”.
His peaceful and undemonstrative death was utterly in keeping with his life. The humour perhaps was in grimmer key when he begged his Rector not to allow an operation: “I'm not an insurable life, Father”. But his life's dedication to obedience's appointed task was all of a piece. Almost the last words he spoke were: “Everything will be found in order. I have brought the books up to date”. We cannot help being convinced that they are echoed in eternity.

Born: 26 December 1906, Rahan, County Offaly
Entered: 31 August 1923, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1936, Milltown Park, Dublin
Final Vows: 02 February 1939, Sacred Heart College SJ, Limerick
Died: 27 June 1990, Dublin

Part of the Sacred Heart, Limerick community at the time of death.

Older brother of Gerard Bates - LEFT 1931

Father and mother were teachers at the National School in Rahan.

Eldest of two boys with three sisters.

Early education at his father’s school in Rahan and then he went to the Christian Brothers school in Tullamore. After intermediate grade he moved to St Joseph’s College, Roscrea

by 1938 at St Beuno’s Wales (ANG) making Tertianship

Born: 10 June 1659, Athcarne, County Meath
Entered: 15 November 1679, Salamanca, Spain - Castellanae Provine (CAST)
Final Vows: 15 August 1694
Died: 20 June 1710, Irish College, Santiago de Compostella, Spain - Castellanae Provine (CAST)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1693-1696 Rector of Irish College Salamanca
1696 Rector of Irish College Santiago governing this College with prudence and untiring zeal until his death in 1710 aged 53, He died a victim of charity in assiduous attendance upon Bernard Kiernan, and a student who were sick with the plague (cf Irish Ecclesiastical Record March 1874, which prints a beautiful letter announcing his death and virtues).
His letters written between 1697-1710 are at Salamanca.
A great benefactor of his native land; Beloved by all for open and candid disposition; Most energetic and amiable.
“Un verdadero y sustancial Jesuita”.
He said the Office always on bended knees; Most devout to the Blessed Sacrament (Dr McDonald).

◆ Fr Francis Finegan SJ :
Son of Andrew Bathe and Mary née Sweetman.
Had studied at Irish College Santiago before Ent 15 November 1679 Salamanca.
After First Vows and his studies and Ordination he was asked for by the Irish Mission but his Spanish Superiors did not accede to the request. He was instead assigned to teaching at Coruña where he remained until 1694.
1694 Appointed Rector of Irish College Salamanca
1695-1710 Appointed Rector of Irish College at Santiago 20 November 1695 and died in office 20 June 1710 during an epidemic in which he is reputed to have proven himself a martyr of charity. His obit-eulogy, which is extant, attributed the flourishing condition of Santiago College to his devotion and self-sacrifice. His students ' tribute to his memory is also extant

Born: 1624, Ireland
Entered: 1643, Watten, Belgium - Angliae Province (ANG)
Died: 01 December 1653, Guadaloupe, East Indies - Angliae Province (ANG)

1645-1651 Studied Logic at English College, Liège
1652 was Ordained and he was sent to St Kitts, East Indies
1653 he died at Guadaloupe, East Indies

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1652 He was at Liège and had completed his studies, “Ingenium valde bonum”.
1653 Initially he was sent to St Christopher’s Lille, but then to the island of St Kitts.

Born: 23 June 1612, Drogheda, County Louth
Entered: 17 May 1639, Mechelen, Belgium (BELG)
Ordained: 1637, Seville, Spain - pre Entry
Died: 11 September 1649, Drogheda, County Louth - described as Martyr

Son of Christopher Bathe and Catherine Warine
Had studied Humanities at Drogheda under Fr William Macahia for 2.5 years, and then by the Jesuits for half a year
1630 Studied 3 years Philosophy at St Hermenegildo's in Seville under Fr di Gillandi SJ, and then 4 years Theology with the Jesuits.
Ordained in Seville
1638 has been received by the Provincial Fr Robert Nugent and Entered at Mechelen.
Confessor for 1 year at Drogheda
Martyred with his brother Thomas and others, a secular priest, in Drogheda on 16 September 1649 - more likely 11 September 1649 as he was martyred the day after the “storm of Drogheda” which took place on 10 September 1649. However, that massacre lasted 5 days.

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Son of Christopher (Merchant and Mayor of Drogheda) and Catherine née Warine
He was shot odiio fidei in Drogheda with his brother, a secular Priest
Early education in Humanities was under William Macahire at Drogheda, then for a year and a half with the Jesuits, and on to St Hermenigildo’s English College Seville under Francis Gillando SJ, and was Ordained there. He then came to Drogheda as a Confessor, and was admitted to the Society by the Mission Superior, Robert Nugent, in Dublin 1638, beginning his Noviceship at Mechelen 17 May 1639.
He was a Missioner in Drogheda, where the Jesuits had long and zealously laboured, when the city was sacked by Cromwell’s rebel forces, and with his brother, a priest, was shot by the soldiers in the Market Place 16/08/1649 (cf Tanner’s “Lives of the Jesuit Martyrs”, p 138 seq; Mercure Verdier’s “Report of the Irish Mission 1641-1650, in the Archives of the English College in Rome, a copy of which is at the “Roman Transcripts” Library, Public record Office, London)

◆ Fr Francis Finegan SJ :
Son of Christopher Bathe, Alderman of Drogheda and Catherine née Warren
Received his early education from William Meagher, a secular priest and later at the Jesuits' school in Drogheda.
1630 After First Vows he was sent for studies to Irish College Seville, and then studied Philosophy and Theology at San Hermenegildo's Seville for seven years, being Ordained in 1637, following which he returned to Ireland and was stationed at Drogheda.
In 1638 he applied to Fr Robert Nugent to enter the Society and then Ent at Mechelen on 17 May 1639
1641-1649 Returned to Ireland and Drogheda where he worked for eight years
1649 On the fall of Drogheda to Cromwell, he and his brother Thomas were captured, examined and then tied to stakes in the market-place and blown-up with gun-powder. They died on 11/09/1649 and their names are on the list of martyrs whose cause has been submitted to the Holy See

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Bathe (Bath), John
by Robert Armstrong

Bathe (Bath), John (1612–49), Jesuit priest, was born in Drogheda on 23 June 1612, the son of Alderman Christopher Bathe, merchant, and perhaps at some time mayor, of Drogheda, and his wife, Catherine Warine; his uncle, Robert Bathe, was a Jesuit priest in the town. He had at least one brother, Thomas, later a secular priest. He studied humanities with the Jesuits in Drogheda and, probably in 1630, was admitted to the Irish College in Seville, run by the Society of Jesus, whence he studied at the Jesuit College of St Hermenegild in the city. He was ordained a priest in Spain, perhaps in 1635, and then returned to Drogheda for a year before being admitted to the Society of Jesus in 1638 in Dublin by Father Robert Nugent. He was sent for his novitiate to Mechlin in the Spanish Netherlands, arriving there on 17 May 1639. By 1641 he had returned to Drogheda, where he and his brother may have remained throughout the 1640s, until the town's capture by Oliver Cromwell (qv) on 11 September 1649. The following day (and not, as often claimed, 16 August) he and his brother Thomas were shot by Cromwellian soldiers.

Henry Foley, Records of the English province of the Society of Jesus (1882), vii, 41; G. Rice, ‘The five martyrs of Drogheda’, Ríocht na Midhe, ix (1997), 102–27

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
BATH, JOHN, Father, was a son of Christopher Bath, a mer chant, alderman, and once mayor of Drogheda (Vadipontana). His mother was Catherine Warine: he made his humanity studies at Drogheda under the Rev. William Machaire, a Priest, for two and a half years, and for half a year with the Jesuit Fathers, and his higher course at St. Hermenigild's English College S.J. Seville, Spain, for three years under Father Francis de Gillando, S.J., and four years theology at the same College. Ordained in Spain, and, after spending a year as a Confessor at Drogheda, he was admitted to the Society by Father Robert Nugent, the Superior of the Irish Mission, in 1638, at Dublin, and sent to the Novitiace at Mechlin, where he arrived May 17, 1639. (Mechlin Album.) He was a missioner in the Residence of Drogheda, where the Fathers had long and zealously laboured, when the city was sacked by Cromwell's rebel forces, and with his brother, a secular priest, was shot by the soldiers in the Market Place, August 16, 1649. (See Tanner's Lives of the resuit Martyrs, p. 138, seq.; also Report of the Irish Mission 1641 to 1650, in the Archives of the English College, Rome, and a manuscript of it among the Roman Transcripts, Library, Public Record Office, London.)

◆ James B Stephenson SJ Menologies 1973

Father John Bathe 1610-1649
John Bathe was the son of Christopher Bathe, Mayor of Drogheda, in the ealy seventeenth century. He was educated at Seville in Spain, where he was ordained priest in 1630.

Returning to Ireland in 1638, he spent a year working as a priest in Drogheda, and then applied to Fr Robert Nugent for admission to the Society.

His noviceship in Mechelen completed, he then spent the rest of his life as a Jesuit in Drogheda. He lost his life during the sack of Drogheda by the Cromwellians. The following is a contemporary account of his martyrdom :

“The following day (August 16th) when the soldiers were searching among the ruins of the city, they discovered one of our Fathers, named John Bathe, with his brother, a secular priest. Suspecting they were religious, they examined them, and finding that they were priests, and moreover one of them a Jesuit, they led them off in triumph, and accompanied by a tumultuous crowd, conducted them to the market place, and there, as if they were at length extinguishing the Catholic faith and our Society, they tied them both to stakes fixed in trhe ground, and pierced their bodies with shot, until they died”.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BATH, JOHN. This Father was living in Drogheda, when the Town was stormed by the Cromwellian Forces. His house was given up to plunder, and the good Jesuit, with his Brother, a worthy Secular Clergyman, was conducted into the Market place, and both were deliberately shot by the Soldiers on the 10th of August, 1649. See Mat. Tanner’s Lives, pp. 138-9.

◆ Our Martyrs
A record of Those Who Suffered for the Catholic Faith Under the Penal Laws

Denis Murphy SJ
Fallon & Co, 16 Lower Sackville Street, Dublin 1896

(SJ Martyrs Extracts)

1649 John Bathe SJ and Thomas Bathe

(From Bruodin's Propugnaculum, p 766.)

The 16th of August, 1649, was a day of sorrow for the Catholic inhabitants of Drogheda. (1) Among others, F John Bathe SJ, and his brother Thomas, a secular priest, were seized by a crowd of rebel heretics and hurried along to the market-place. There they had to listen to scoffs against the Pope, the Papists, and the Jesuits. They were beaten cruelly with sticks, and at last pierced with shots, and so they earned (as we may well believe) that heavenly crown which has been promised to those who combat to the end for Christ..

See also Tanner, Alegambe, and Arsdeken.

(1) For a detailed account of the massacre at Drogheda, see Cromwell in Ireland, p 97.

(2) In 1642 they had been imprisoned by the Puritans. Hogan's Dist Irishmen, p 303.

◆ Menology of the Society of Jesus: The English Speaking Assistancy

August 16

At Drogheda, on the i6th of August, 1649, died Father John Bath, a glorious martyr for the Faith. He was a son of Christopher Bath, at one time Mayor of Drogheda, and was ordained as a secular priest in Spain.

Having discharged his sacred functions for a year in Drogheda, he was admitted into the Society at Dublin in 1638, by Father Robert Nugent, the Superior of the Irish Mission, and was sent to make his novitiate at Mechlin. On his return, he was appointed to the Residence of Drogheda, where he laboured for several years with great zeal, amid many and terrible privations. What the Irish Jesuits had to suffer at this period may be inferred from the following passage contained in a letter addressed by the .Superior of the Mission to Rome, in 1642. “No pen”, he writes, “could describe the miseries of this kingdom ; nothing is seen or heard of but depredations, murders of women and mere children, burning of property, and utter ruin of families and homes”. Later on in the same year, he writes that, “up to the previous May, no event was more common than the promiscuous murder of innocent Cathlics of every sex, rank, and age, for the Puritans were well armed and greatly enraged. They burned villages, hamlets, and whole towns, together with the mansions and castles of the nobles and country gentlemen ; and even set fire to barns and cornfields, being determined to destroy everything and leave no trace of an Irishman behind. . . . Several Religious and other clergymen have already been put to death. No Jesuit has as yet received that honour; but Fathers Robert Bath, John More, and John Bath, who lived in the Drogheda Residence, have been imprisoned by the Puritans for a whole month, and their future fate remains uncertain”. In a postscript he adds: “I have just heard that the two Fathers Bath are still hidden in Drogheda, and that Father More has escaped ; but Father Lattin has been taken and imprisoned. We have lost all our property here for the present."

When Drogheda was sacked by Cromwell's soldiers, Father John Bath and his brother Thomas, a secular priest, were seized by the heretics and hurried along to the market-place. Here they were greeted with scoffs, while every kind of vile language was directed against the Pope, the Papists, and the Jesuits. They were then cruelly beaten with sticks, and at length, pierced with bullets, gained the glorious palm of martyrdom. Father Bath spent more than ten years in the Society.

Born: 1582, Drogheda, County Louth
Entered: 23 October 1604, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: c1610, Rome, Italy
Final Vows: 05 September 1622
Died: 15 June 1649, Kilkenny City, County Kilkenny

Of the “Villa de Drochedat” Meath
Educated at Irish College Douay
1610-1611 Sent from Rome as Professor of Spirituality and Scholastic to Irish College Lisbon
1617 in Ireland
1622 in Meath or Dublin
1626 in Ireland
1637 described as fit to be a Superior, but has choleric temperament
1649 in Kilkenny aged 70

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
He was a learned and most edifying priest and had rendered great service “by sea and by land”.
He was Rector of the Drogheda Residence.
He went thrice to Rome on behalf of the Irish Mission
Socius to the Mission Superior.
He was forty-five years on the Mission, and from Drogheda worked throughout Ulster in the midst of many perils. (cf Foley’s Collectanea)

◆ Fr Francis Finegan SJ :
Had started his studies at Douai before Ent at 26 October 1604 Rome
After First Vows he was sent to complete his studies at Roman College and was Ordained c 1610
1610 Sent to Lisbon to be Prefect of Studies and Spiritual Father at the Irish College
1612 Returned to Ireland and assigned to Dublin Residence - possibly stationed at Drogheda
1621 Working in Drogheda, during which time he became entangled in the dispute between the Vicar General and the Franciscans.
He retired from Drogheda in the early 1640's and spent his last years at Kilkenny where he died, 15 June, 1649. He was named amongst the six Jesuits who resisted the censures of Rinuccini.
Regularly asked to conduct Irish Mission business in Rome
For many years Robert was Socius to the Superior of the Mission.

◆ James B Stephenson SJ Menologies 1973

Father Robert Bath 1581-1649
Robert Bath was one of the most distinguished Jesuits who worked in Ireland during the period 1610-1649.

Born in Drogheda in 1581 of a family which gave a martyr to the Society, he entered the Jesuits in 1604. His work was mainly centred around Ulster, and for a long period he was Superior of the Drogheda Residence.

Three times he went to Rome to report on the state of the Mission.

Worn out after a ministry of 45 years, he died in Kilkenny on June 15th 1649.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BATH, ROBERT. In 1624, he had been settled for about two years at Drogheda, where he instituted the Sodality of the B. Virgin Mary. He was thrice sent to Rome for the good of the Irish Mission. Worn out with age and infirmity, he died at Kilkenny, on the 15th of June, 1649.

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

Uncle of Thomas Bathe - RIP 1611

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

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

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

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

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

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

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

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

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

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

◆ James B Stephenson SJ Menologies 1973

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

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

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

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

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

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

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

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

Born: 23 March 1821, Carlisle, Cumberland, England / County Tyrone
Entered: 17 September 1845, St Mary’s, Montreal, Canada - Franciae Province (FRA)
Ordained: 15 August 1854, New York, NY, USA
Final Vows: 15 August 1861
Died: 08 May 1904, Hôpital Saint-Jean-de-Dieu, Longue-Pointe, Montréal, Québec, Canada - Canadensis Province Province (CAN)

part of the Collège Sainte-Marie, Montréal, Canada co0mmunity at the time of death

Born in Carlisle, England of Irish parents and brought up in County Tyrone. Emigrated to with family to Canada in the 1830’s.

◆ Woodstock Letters SJ : Vol 34, Number 1

Obituary

“Father Richard Baxter SJ” p167

Father Baxter, born at Carlisle in England on March 28th 1821, was of Irish parentage and received his early training at Tyrone. His father had there enlisted in the 15th Foot Infantry - Cromwell's Own - and afterwards became a convert to the Faith. The future missionary caught, and through life retained, some traits from the medium in which he was
brought up. An erect, soldierly bearing, joined to frankness of manner and directness of speech; the laconic answer ever ready, set off with a rich vein of humor, opened for him the way to hearts and disarmed prejudice. His mother, from the city of Limerick, was a woman of remarkable piety and her influence and example left an indelible impression on his character. It showed itself to his latest years in an almost exaggerated reverence for womanhood, always giving the place of honor, and when remarked on he would say: “How can I forget the Blessed Virgin and my own mother”.

He was gifted with a strong and healthy constitution which he loved in college to exhibit by athletic feats and sometimes by pugilistic encounters, in which he was seldom worsted, but particularly in his long and indefatigable missionary journeys. "God gave me good legs" he would say “and I can do nothing better than use them for his glory”.

In the third decade of the last century young Baxter came to Canada with his father and the other members of the family and settled near Barrie, Ont., where a sister still survives. He began his studies in Toronto and completed his classical course in the Montreal College in 1845. In September of that year he entered the Jesuit Novitiate, then but recently established in Montreal. It was opened at the Rodier residence on St Antoine St, now replaced by a more imposing and academic structure.

Our missionary as well as the other members of the Order who enjoyed the hospitality of that distinguished family, never tired relating on the proofs of kindness they had received from its members.

In 1847 the young religious made the ordinary Jesuit vows at Fordham, NY. His first ministry was a professorship in a grammar class in the college, which was opened that year in Elizabeth Street, New York. When this institution was transferred to more commodious quarters in Fifteenth Street, in 1849, the young professor moved with it. He began his career under the direction of that distinguished priest and famous educator, Father Larkin, who had been professor at the Montreal College, but entering the Society of Jesus, founded in New York the present St Francis Xavier's College, and became a noted preacher and orator. The young teacher was appointed by him to a class of French, and such was the enthusiasm he excited for that particular branch that mothers complained that their boys since they came under Mr Baxter, would only talk to them at home in French. He completed his theological studies at Fordham, in 1854, and on the feast of the Assumption, in the same year he was raised to priesthood by Bishop Loughlin of Brooklyn.

The fresh apostle then started out on an active career of fifty years, over forty of which were to be spent along the Great Lakes within the limits of what is now known as New Ontario. After some time in Troy, NY, where the Jesuits where then engaged in parish work and preaching, in August 1863 he was sent to Sault Saint Marie. During eighteen months he travelled continually along the shores of Georgian Bay and in the present diocese of Marquette, saying Mass in the houses of the settlers, baptizing children, blessing marriages, and giving missions in the white centres of population. In these apostolic works he spent five or six years in the neighborhood of Garden River and the Sault. Here with Brother Reardon he dug the foundations of the church of the Sacred Heart, which Bishop Jamot had just begun to erect, and is now the titular church of the Diocese of Sault Saint Marie. In 1871, we find him in the ministry in Guelph and a few months later in Troy.

During the summer of 1872, he went to Prince Arthur's Landing at the head of Lake Superior. In a letter to the writer of these pages, Father Baxter mentions a few interesting details. “I had everything to begin on my mission at Port Arthur, when I landed there on the fourth of June, 1872. I said Mass in several buildings and sheds, and in Mr Dawson's house, alongside Flaherty's hotel. I finally secured a house, now at the point opposite the depot of the new railway - Port Arthur, Duluth and Western Railway. I had hard work in erecting St Andrew's church. Mr Dawson's Glengarry men gave me a hundred dollars. That start procured the Scotch titular for the church, which was burnt down and rebuilt immediately”.

The modest pioneer says nothing of the popularity he soon acquired among all classes of that place. He was looked upon as one of the town's valuable assets, and his figure with long beard and straw hat, held the foreground in all the photo's of the booming town. Wives would not follow their husbands to the north shore till assured there was a priest and church for themselves and a Catholic school for their children. Business stifled bigotry in those days.

The dedication of the Church, which was a great event in the young town, was shared in by all, the ladies mostly Protestants, improvised a choir - the motu proprio had not yet appeared - and a decorating committee, while the more prominent officials held places of honor. The occasion was splendid for one of Father Baxter's characteristic traits and uncompromising disposition. After the execution of the Gloria he turned around at the altar to preach the sermon from the text: Out of the church no Salvation. Needless to say the sermon was a forcible one, and from another might have given offence; but from Fr Baxter it was good form and is yet spoken of. “A nice trick” said a prominent citizen on meeting him next day “to invite us all to your church and assistance and then turn on us and send us to ---- in that fashion”.' “'But”' said the priest '”could I show you my gratitude in any better way than, when you were on the wrong road, by warning you”.

Those were the days of the silver excitement, when the precious metal was taken out in such quantities from the solitary islet under the shadow of Thunder Cape, the Sleeping Giant of the Otchipways. Father Baxter was the miners' missionary. “I had often and long to visit and stay at Silver Islet”,' he writes. “I added something to the church built by Captain Frew, and the addition served for cooking, etc. I visited all around Isle Royale and McCargoe's cove, nearly opposite Silver Islet. At other times, I went to the mines over the mountains.....” Father Baxter ministered to the miners' spiritual wants until the flooding of the Silver Islet mine compelled the owners to cease operations indefinitely.

He was, at the same time, the missionary of the workmen employed in the construction of the Dawson route, the highway that was to link the prairies to Lake Superior. When that enterprise was discontinued and the building of the railway from Fort William to Winnipeg was undertaken by the Government, in 1875, Father Baxter started out on his career as a railway missionary. He travelled from camp to camp with his chapel on his back, and said Mass for the natives on Sundays and holidays. Many instances of his charity are still fresh in the memory of the people of Fort William. Let us give one example. When the grading of the new railway had extended fifty or sixty miles west of Thunder Bay, scurvy, familiarly known as “black leg”, spread among the workmen. It was not a rare sight to see the old missionary trudging that long distance over the swampy country with a bag of potatoes on his back, solely to provide vegetable food for stricken men.

Several times he had to swim across streams to carry the consolations of religion to the injured and dying during those strenuous years. He built the church at West Fort William and called it the Nativity, because, as he tells us, the first Mass was celebrated in it on Christmas night. He made his headquarters in the little house in the rear, and there he retired after his long tiring journeys for a few days of well-earned rest. But the holy missionary found his rest in prayer. A light burning in the church one morning at two o'clock betrayed his presence at the foot of the altar.

That God was pleased to show the efficacy of his prayers we have several proofs. A couple of instances will suffice. An abscess was eating away the life of one of his flock, a young woman of West Fort William. The physicians had abandoned her case as hopeless, upon which the confiding sufferer recommended herself with earnestness to the prayers of Father Baxter. The good missionary betook himself immediately to the church and did not leave it for hours. Next day the patient was out of danger. These details were given to the writer ten years after by the woman herself, who attributed the saving of her life solely to the prayers of the holy priest.

On another occasion the missionary was called to the bedside of a dying woman in the township of Murillo, a few miles west of Fort William. Finding the patient better, and on the way to recovery apparently, he decided not to administer the Last Sacraments. After having reached nearly home, on his return journey, he was impelled by some influence to return immediately to the sick home. He started over the dreary road a second time. When he reached the house it was far into the night. He found the woman on the point of death. After he had given her Extreme Unction, she breathed her last. A consoling fact in connection with this holy man's career is that, notwithstanding the distances, very often hundreds of miles, he had to cover, and the difficulties he had to overcome, no one in his immense district ever died without the Sacraments; this district extended over a territory six hundred miles in length. It is tangible proof that the old priest's guardian angel kept a diligent watch over his ministry.

In 1881, the last stage of his remarkable career began. The newly formed Canadian Pacific Railway Company undertook the construction of the road along the north shore of Lake Superior, and a period of activity unparalleled in modern enterprise opened up. Thousands of men were sent to tunnel out mountains of granite and to bridge those rivers and streams that rush into the lake. Father Baxter was the missionary sent to live with the workmen. He shared their food and their hardships during the years of construction. He followed their camps from point to point, and in his journeys twice narrowly escaped drowning. While crossing a stream near Nepignon, the ice gave way, precipitating the old missionary into the water. His strong lungs did him good service on the occasion; but he was submerged nearly a couple of hours before he was rescued. When asked how he got out of the water, he simply replied : “Head first”. He was chilled through on that occasion, but apparently none the worse for his wintry bath.

Father Baxter stayed in the construction camps until the road was completed. When the workmen employed in the building of the road disappeared, a fresh element came in. Regular trains started to run across the continent and his ministry began among the employees of the railway from Chapleau to Bonheur, the western limit of the diocese of Peterboro. He built churches for their use at the divisional points of Schreiber and White River, and later, a third one at East Fort William.

The completion of the railway did not lighten the burdens of his ministry. He travelled continually up and down the lake shore, living more than half his time on the trains. It mattered little what kind of conveyance led to his destination. Freight cars, locomotives, hand cars, as well as colonist and first-class coaches were patronized by him. He had a particular distaste for Pullmans, giving as his reason that he liked fresh air too well to be cooped up in pillows and cushions. During the last five years of his stay on the Canadian Pacific his mileage record ran into the hundreds of thousands. Those were the years of the development of the road, when slow trains, wearing delays and hardships innumerable were the lot of travellers. He went from station to station and said Mass for the Catholics, rarely spending more than two days at one place. The incommodities of this kind of life were many and bitter. “When there is a family at a siding”, he wrote to the author of this “there is generally a means of having a bed there”. Not always however; for he wrote again recalling his own experiences : “If your Reverence uses more judgment than I did, the want of sleep and cold waiting rooms will not give you as much annoyance as they gave me”.

Father Baxter's affability and his readiness to render a service, no matter how painful, made him beloved by the railway employees and their families. The old man, laden with chapel and sacks which, as we learned from one of his flock, would prevent him from entering anything smaller than a flat car, was always a welcome figure, in his threadbare cassock and well-worn hat. The little children looked for him, for they knew his pockets were filled with candies and toys.

Three times he narrowly escaped being killed in accidents on the railway. One of these episodes he kept vividly ever after in his mind. He was on the baggage car when the train left the track at McKenzie station. The missionary was found under a pile of trunks, and escaped with a few bruises. Later, when he was asked how he succeeded in getting out of the wreck so easily. “Through the door”, was the prompt reply.

The weight of years, and the fatigues of this nomadic life, kept up for so many years, began at last to tell on the vigorous frame of the old priest, and it was felt that the time had come to relieve him of. some of his burdens. In 1893, his superiors sent him to Sault Ste Marie, Mich., where he remained three years, and then back to Port Arthur - both scenes of his former activity. He was now eighty-two years of age, and the state of his health was becoming precarious. He returned to Montreal, where his religious life was begun, to prepare himself in retirement for the moment when he was to go to meet the Master he had served so well. That moment came three years later, May 8, 1904, and the old man carrying with him the merits of fifty-nine years in the Society of Jesus, and fifty years of priesthood, entered into his reward.

The solemn moment of his death had been before him for years; when it came, it did not find him unprepared. In his writings, found after his death, it is remarkable how frequent the value of time, and the right use we should make of it, comes under his pen. Here are a few of the maxims which were the watchwords of his life: “Time flies”; “Time is like a dream”; “Nothing is more precious than time”; “Time is given us to serve and glorify God;” We meet these truths, eloquent in their simplicity, in almost every page of his private papers. In a letter sympathising with a family, bereaved through a railway accident at Gravel River, he writes: “So many accidents on land and water! We should often say the Litanies. From a sudden and unprovided death, Good Lord deliver us”. In another letter, written after his retirement, he writes: “Let us often think of our Father and our eternal home, which, I hope, will be a happy one for all of us, and where we can sing our Father's praises for all eternity. It is really a pleasure to hear the notes of our organ and the singing of our choir. It makes me think of heaven. Earthly pleasures soon cease. The many and sudden deaths along the line ought to make us seriously think of eternity. This should not make us sad or miserable; but ·it should make us act reasonably, as becomes God's children. We have time in order to prepare for eternity”. These extracts give us the clue to the inner circle of the soul of one of the heroes of the Ontario missions, who, in his long career, had in view only the glory of God and the salvation of souls.

(From E J Devine in “The Canadian Messenger”)

http://www.biographi.ca/en/bio/baxter_richard_13F.html

Dictionary of Canadian Biography

BAXTER, RICHARD (in later life he sometimes signed Richard Xavier Baxter), Roman Catholic priest and Jesuit; b. 28 March 1821 in Carlisle, England, second son of Samuel Baxter and Mary Anne Bennis, both natives of Ireland; d. 8 May 1904 in Montreal.

Richard Baxter’s father worked as a military tailor in England and Ireland, and after the family immigrated to Barrie, Upper Canada, around 1830, he likely continued his trade as a civilian. In Barrie he and the four children converted to Catholicism, the religion of his wife. Love of reading and piety characterized the Baxter home. Young Richard, who had begun his education in Ireland, attended school in Toronto before enrolling in classical studies at the Séminaire de Saint-Sulpice in Montreal, where his extracurricular activities included contact sports such as boxing. Upon graduation in 1845 he entered the newly established Jesuit noviciate in Montreal on 17 September as the order’s first English-speaking novice in Canada.

In 1847 he was sent to New York City. After taking his first vows there, he taught grammar and French for four years at a boys’ school opened by Father John Larkin*. He then studied theology at St Francis Xavier College until his ordination to the priesthood on 15 Aug. 1854. Two years of teaching at St John’s College, now Fordham University, ended his academic career (except for further study in Montreal in 1859–60). He would take his final vows in the order on 15 Aug. 1861.

Father Baxter’s pastoral career began in 1856 at Troy, N.Y. Seven years later he was posted to the Jesuit mission at Garden River, Upper Canada [see Frederic Baraga*]. His large size, physical stamina, driving energy, and ready wit made him well suited for the frontier, as did his fluency in English and French and his familiarity with Ojibwa. Except for visits to Troy and to Guelph, Ont., in 1871–72 and in 1878–79, he would spend the rest of his working life in the Georgian Bay and Lake Superior region. At his first missionary posting he celebrated mass, taught catechism, and performed baptisms, marriages, and funerals for settlers there and at Bruce Mines, Serpent River, and Sault Ste Marie, Mich. Travelling usually by boat or on foot, he always wore the voluminous black cassock of his order and carried packsacks containing a portable altar, vestments, altar cloths, candles, and other necessities.

In June 1872 Baxter was transferred to his second posting, Thunder Bay, where he would remain until 1893. Before his arrival in the district, the small group of Catholics at Prince Arthur’s Landing (later Port Arthur and now Thunder Bay, Ont.) had been served by occasional visits from Father Dominique Du Ranquet, a Jesuit posted to the Indian mission of the Immaculate Conception on the Kaministiquia River [see Nicolas-Marie-Joseph Frémiot*]. Baxter himself spent a good deal of his time until 1876 at Silver Islet, which was becoming an important mining centre, and from there visited neighbouring mining communities such as Isle Royale (Mich.), Silver Harbour, and Vert Island. He ministered regularly at Prince Arthur’s Landing, saying mass at the house of engineer Simon James Dawson until a church was erected. Named St Andrew’s in honour of a group of Scottish Catholic workers on the Dawson Road who had contributed $100 toward its construction, the church was dedicated in 1875 and rebuilt in 1881 after a fire. Baxter helped found a convent for the Sisters of St Joseph, who came to Prince Arthur’s Landing in 1881 to teach school and three years later opened St Joseph’s Hospital.

With the onset of railway construction in 1875, Baxter had begun the ministry that would earn him the sobriquet Apostle of the Railway Builders. He shared their hardships, following them from camp to camp, and brought them potatoes to prevent scurvy. After the completion of the railway he travelled by train to serve communities between English River and White River, covering a distance of about 420 miles. Several churches were built in the area during his incumbency, including St Rose of Lima at Silver Islet in 1873, St Patrick’s at Fort William (Thunder Bay) in 1882, and the Church of the Nativity and St Agnes at Fort William West in 1884. His accounts of life along the line frequently appeared between 1876 and 1878 in the Thunder Bay Sentinel, edited by the Catholic layman Michael Hagan*.

Although he was expected to retire in 1893, at the age of 72, he transferred instead to serve as pastor at Sault Ste Marie, Mich., until 1897, and then back in Port Arthur until 1900. His last years were spent at the Hôtel-Dieu du Sacré-Cœur de Jésus in Montreal. He suffered from a progressive mental disorder and in 1903 was moved to Hôpital Saint-Jean-de-Dieu, where he died the following year.

Father Baxter not only acted as a catalyst in the development of northwestern Ontario’s Catholic institutions, but he demonstrated the practical workings of Christianity to everyone he met. Essentially a man of the people, he was renowned for his great generosity and his sense of humour. Official recognition came in 1978 when a provincial plaque was erected in his memory at St Andrew’s Catholic Church, Thunder Bay.

Elinor Barr

An undated letter addressed by Richard Baxter to the mission procurator has been published under the title “Requirements for a mission” in Martyrs’ Shrine Message (Midland, Ont.), 31 (1967), no.1: 22–23.

An obituary article by Edward James Devine*, Baxter’s successor as railway missionary in the Thunder Bay area, appeared in the Canadian Messenger of the Sacred Heart (Montreal), 15 (1905): 259–67, and was reprinted, with the exception of a brief introductory note, in Woodstock Letters (Woodstock, Md), 34 (1905): 167–72.

ASJCF, BO-5-2; BO-19-16; BO-19-19. Church of the Immaculate Heart of Mary (Garden River, Ont.), Diary, 1868–92; RBMB, 1856–87. NA, RG 31, C1, 1861, Barrie: 22. Private arch., Elinor Barr (Thunder Bay, Ont.), Fort William Mission, diary, 1874–82 (photocopies). St Andrew’s Roman Catholic Church (Thunder Bay), RBMB, vol.1 B. Sisters of St Joseph of Sault Ste Marie Arch., St Joseph’s College (North Bay, Ont.), “Father Richard Baxter, s.j.,” in Sister Mary Evarista Walsh, “The annals of the Sisters of St Joseph, 1881–1939” (typescript). Soc. of Jesus, Upper Canada Prov. Arch., Regis College (Toronto), B-B-9 (Richard Baxter file). Daily Times-Journal (Fort William [Thunder Bay]), 13 May 1904, 14 Dec. 1929. Weekly Herald and Algoma Miner (Port Arthur [Thunder Bay]), 26 May 1893. R. J. Baxter, The Baxter family history (Pembroke, Ont., 1981). Dictionary of Jesuit biography: ministry to English Canada, 1842–1987 (Toronto, 1991). Michael Nash, “Reminiscences of Father Michael Nash,” Woodstock Letters, 26 (1897): 268–82. F. J. Nelligan, “Catholic beginnings at Port Arthur,” Canadian Messenger of the Sacred Heart, 67 (1957): 384–93, 437–46, 516–21, 594–600. St. Andrew’s Catholic Church centennial, 1875–1975 (Thunder Bay, [1975]). S. [C.] Young, “The life and work of Father Richard Baxter, missionary,” Thunder Bay Hist. Museum Soc., Papers and Records, 11 (1983): 49–52.

Diocese of Kildare & Leighlin. Principal Chaplain Roman Catholic, R.A.F.

Peter Jan Beckx (also Pieter Jan Beckx, in French Pierre Jean Beckx) (8 February 1795 – 4 March 1887) was a Belgian Jesuit priest, and the twenty-second Superior General (Father General) of the Society of Jesus, 1853-1887.

Born: 21 June 1835, Coleraine, County Derry
Entered: 17 April 1852, Grand Coteau & Baton-Rouge LA, USA - Lugdunensis Province (LUGD)
Ordained: 1866, Natchitoches LA, USA
Professed: 15 August 1872
Died: 25 January 1893, St Mary's University, Galveston TX, USA - Neo-Aurelianensis Province (NOR)

In HIB by 1871 making Tertianship at Milltown Park

Born: 25 July 1818, Mountbellew, County Galway
Entered: 11 February 1850, Issenheim, Alsace, France - Franciae Province (FRA)
Ordained: 1856, Montauban, France
Final Vows: 03 December 1866
Died: 18 March 1867, St Francis Xavier's, Upper Gardiner St, Dublin

Older brother of Michael RIP 1868

by 1853 at Vals, France (TOLO)
by 1854 in Cologne, Germany (GER) studying Theology 1
by 1855 at Malta College (ANG) for Regency
by 1857 at Montauban, France (TOLO) studying Theology
by 1860 at St Beuno’s, Wales (ANG) studying Theology

◆ HIB Menologies SJ :
Son of an Irish Baronet (probably the Galway Parliamentarians of the 18th and 19th Centuries). Older brother of Michael RIP 1868. Their home was frequently visited by Jesuits, and this helped develop a great love in Christopher for the Society.
After his early education in Grammar and Humanities, he went to Trinity. As he was an eldest so, his family wanted to prepare him as the future representative of the family in an understanding of Society and Politics. So he also travelled much in Europe for that purpose.
In about 1840 a “fashionable marriage” was announced in the Press between the eldest son of and old Catholic Baronet, and the eldest daughter of an old Protestant Baronet, Sir John Burke of Marble Hall. All preparations were in place and the bridegroom went to Clongowes to make a Retreat before his marriage. His younger brother Michael, already being in the Society, meant that the interest of the Community is Christopher was higher than usual. he impressed all with his piety. Waiting for news of the marriage, it seemed to have been delayed, and after a while, there was a rumour that he was in a Novitiate on the Continent. Apparently an issue had arisen which had proven a stumbling block, namely Christopher’s insistence that any children should be raised Catholic. He communicated this to his bride whilst on retreat. A suggestion came back from her family that perhaps any girls would stay with the mother’s religion. Christopher responded by saying that he could not accept this arrangement. He wrote again indicating that the only solution was to relieve her of her promise, and to declare arrangements at an end. Her family wrote back acceding to his request that the children would all be Catholics, but this letter arrived too late - he had left Clongowes, and nobody knew where he was. For some years he did not return to Ireland, and when he did, he was Rev Christopher Bellew SJ. In the meantime, Miss Burke had herself become a Catholic, and lead a very holy life, remaining single, and devoting her life to charitable works.
Christopher joined the Society at Issenheim in France, and after First Vows, began studies in Philosophy at Vals, France. He was later sent to teach Grammar at a TOLO College. While there he became ill, and so was sent to Malta, where he remained as a Teacher for two years. He then returned to France and was Ordained there 1856 at Montaubon.
He then returned to Ireland and spent three years teaching at Colleges.
1859 He was sent to the Dublin Residence as Operarius, and remained there until his death 18 March 1867. He had been very zealous in the hard work of the Confessional.

◆ James B Stephenson SJ Menologies 1973
Father Christopher Bellew 1818-1867
The life of Christopher Bellew reads like some edifying romantic tale. He was born in Mount Bellew County Galway, the eldest son of Sir Michael Bellew, Baronet. From his earliest years he had a great knowledge and love of the Society, for during his father’s lifetime “Ours” used frequently visit the family mansion, and stay a few days there.
Having completed his early studies, he was sent by his family to Trinity College Dublin, where he went through a distinguished course. He then travelled extensively on the continent to complete his education.
About the year 1840, his forthcoming marriage to the eldest daughter of Sir John Burke of Marble Hall, was announced in the Press. The bridegroom came to Clongowes to make a retreat prior to his marriage. Needless to say the Community at Clongowes were intensely interested in the matter, especially as Christopher’s younger brother Michael was already a Jesuit. Weeks passed, and still no account in the papers of this fashionable marriage. At length a rumour started which grew into a certainty, that the bridegroom was in a Jesuit noviceship somewhere on the continent.

What had happened was this : All the preliminaries to the marriage had been settled except one, the religion of the children, as the intended bride was a Protestant. According to a custom, which rightly or wrongly existed at the time, the bride’s family insisted that the girls of the marriage should follow the religion of their mother. To this condition the bridegroom would not agree, and he wrote to say that he released the young lade from her promise and that the negotiations were at an end.

The upshot of this was that the young lade became a Catholic and led a holy life in single blessedness, devoting her time to works of charity.

Christopher entered the noviceship at Issenheim in Alsace. He was ordained priest at Montaubon in 1856. Recalled to Ireland, he taught for three years in the Colleges, and then was stationed for the rest of his life at Gardiner Street. There he was an outstanding operarius, zealous and untiring in the confessional.

He died on March 18th 1867. He succeeded his father Sir Michael Bellew in 1855, and is listed in Burke’s Peerage as the Reverend Sir Christopher Bellew.

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

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

Father Christopher Bellew (1818-1867)

Was master at the Crescent from 1860 to 1861 and again from 1862- to 1864. He was the eldest son of Sir Michael Bellew, Bart, of Mountbellew Bridge, Co Galway. After his studies at Clongowes, he entered Trinity College, Dublin and later got a commission in the army. He was heir to the title and family property but resigned his claims in 1850 to enter the Society. The story of his call to the religious life is curious, if not even romantic. From his family's viewpoint, he had made an excellent match in becoming engaged to the daughter of Sir John Burke of Marble Hall, Co Galway. Unfortunately, his bride-to-be was a Protestant, and her family insisted, according to the custom of the time, that any daughters born of the marriage should follow their mother's religious beliefs. Young Bellew, as the time for the marriage-ceremony approached, decided to return to Clongowes to make a retreat under one of his old masters. During his stay at Clongowes, he wrote to Sir John Burke, insisting that all children of the marriage must be Catholics. The Burkes replied that they could not accede to his demands. Bellew now intimated that he felt bound in conscience to terminate the engagement. This time, the Burkes, anxious that the marriage should be gone on with, waived their demands on the religion of their future grand-daughters. But the letter arrived too late to find him. Christopher Bellew had gone abroad. Later it was learned that he had entered the Society in Alsace. On the completion of his noviceship, he entered on his philosophy studies at Vals in the Lyons Province of the Society, and is next heard of as master in a Jesuit College of the Toulouse Province and later in Malta. He returned to France for the study of theology and was ordained at Montauban. Here, it can be recalled, that his former bride-to-be, Miss Burke of Marble Hall, on learning of Christopher's vocation, became a Catholic herself. She never married but spent her life in works of zeal and charity.

Father Bellew's priestly life was short. After his time in the Crescent, he was transferred to Gardiner St Church where he died three years later. Old newspapers of the time refer to him as “The Rev Sir Christopher Bellew, Bart, SJ”. He never used the title himself, although he could not legally renounce it. He was long remembered at Gardiner St Church as a zealous priest, especially in the laborious work of the confessional.

Born: 27 July 1825, Mountbellew, County Galway
Entered: 28 August 1845, St Andrea, Rome / Issenheim, Alsace, France - Franciae Province (FRA)
Ordained: 1858
Final Vows: 02 February 1865
Died: 29 October 1868, St Francis Xavier's, Upper Gardiner Street, Dublin

Younger brother of Christopher RIP 1867

by 1855 in Palermo, Sicily Italy (SIC) studying Philosophy
by 1856 Studying at St Beuno’s Wales (ANG)
by 1859 at Paderborn Germany (GER) studying Theology
by 1868 at Burgundy Residence France (TOLO) health

◆ HIB Menologies SJ :
Son of an Irish Baronet (probably the Galway Parliamentarians of the 18th and 19th Centuries). Younger brother of Christopher RIP 1867, but Entered four years before him. Their home was frequently visited by Jesuits, and this helped develop a great love in Christopher for the Society.

He was sent to Rome for his Novitiate, but he was not long there when his strength began to fail. General Roothaan, seeing how valuable a man he might be in the future, sent him to Issenheim (FRA) to complete his Noviceship. When he had completed his study of Rhetoric, he came to the Day School in Dublin, where he trained the boys to great piety. Then he was sent to Clongowes as a Prefect.
1855 He was sent to St Beuno’s for Theology, spending his 2nd Year at Montauban, his 3rd at Belvedere, and his 4th at Paderborn.
After Ordination he was sent to Belvedere for a year.
1860 He was Minister at Tullabeg
1861 He was an Operarius and teacher in Galway.
1864-1867 He was appointed Rector at Galway 26 July 1864, taking his Final Vows there 22 February 1865.
1867 His health broke down, and he was sent to the South of France - James Tuite was appointed Vice-rector in his place. When he returned to Ireland, he stayed at Gardiner St, and died there 29 October 1868.

Born: 06 May 1882, Castleconnell, County Limerick
Entered: 07 September 1901, St Stanislaus College, Tullabeg, County Offaly
Ordained: 28 June 1915, Woodstock College MD, USA
Final vows: 02 February 1919
Died: 21 February 1951, Gonzaga University, Spokane, WA, USA - Oregonensis Province (ORE)

Transcribed HIB to TAUR : 1903; TAUR to CAL : 1909; CAL to ORE

Parents farmers. Eldest of three boys and one sister.

Educated at Castleconnell NS Sacred Heart College SJ, Limerick

Born: 19 December 1923, Kilkishen, County Clare
Entered: 07 September 1942, St Mary's, Emo, County Laois
Ordained: 31 July 1956, Milltown Park, Dublin
Final Vows: 02 February 1959, Canisius College, Chikuni, Zambia
Died: 15 May 1970, Fordham University, The Bronx, New York, USA - Zambiae Province (ZAM)

Part of the Canisius College, Chikuni, Zambia community at the time of death

Father was a former Sergeant in the RIC.

Only child

Early education was at Kilkishen National School and then St Flannan’s College, Ennis for four years

◆ Companions in Mission1880- Zambia-Malawi (ZAM) Obituaries :
The suddenness of Fr Paddy's death came as a great shock. He had left Chikuni for a well deserved leave in January 1970 and during the course of that leave went to the USA to do some career guidance. He had been doing this at Canisius Secondary School with great success and went overseas to acquire the latest techniques. He was staying at Fordham University when he died, and an extract from a letter from the Rector there, Fr James Hennessey S. J., gave the details of Fr Paddy's death:

"He had been here a month and we were delighted to have him. Rarely has anyone fitted into the community so well. He was always pleasant and his humour was delightful, he went about his business seriously and impressed all who came into contact with him. He was cheerful to the last; several who were with him at dinner last evening remembered that he had been in fine fettle. He must have retired early. This morning a relative, Br Bernard F.M.S., came to call for him. They had planned to spend the day together. It was about 10 a.m. and when Paddy did not answer, he went to his room and found him dead. It looked to me as if he had tried to get up, then had fallen back and died quickly and peacefully. There was no evidence of struggle or pain. Fr Minister anointed him and our house doctor pronounced him dead of a coronary".

Paddy was born in Co. Clare, Ireland, on 19th December 1923, an only child. He went to St Flannan's College in Co. Clare and after his final year in school, entered the Society on 7 September 1942 much to the regret of the diocesan clergy who would have liked him for the diocese. He went through the usual training in the Society doing his regency at Belvedere and Mungret. While at these places he was known for his selflessness and the memory everyone had of Fr. Paddy was of his willingness to help others in any way he could. He was ordained at Milltown Park on the 31st July 1956, a happy event which was tempered by the fact that neither of his parents lived to see him ordained. After his tertianship he came to Zambia.

After spending some time learning the language, he became Manager of Schools for a year, then did two years at Charles Lwanga Teacher Training College and finally came to Canisius in 1962, as Senior Prefect, a position he held until 1969 when he was acting principal for almost a year.

If one were to pick out two virtues in Fr Paddy, all would agree that his ever-cheerfulness and readiness to help others are the two outstanding ones. He was a man who rarely thought of himself or his own comfort and this combined with a simplicity of soul, endeared him to all who had dealings with him. In all the houses in which he had been, he left his mark, for he was gifted with his hands and electricity had always been his chief hobby. In Milltown Park, Dublin he did the wiring for the telephone system while he was studying there. In many houses in Zambia, both in the Society and elsewhere, there are "many things electrical" which are working due to Fr Paddy's dexterity.

He was never too busy to help others and was ready to drop everything in order to be of assistance to the many who called on him to do "little jobs", to fill in for a supply if someone was sick or unavailable, or just to be cheerful in conversation. This willingness to help others and his fondness for the steering wheel, gave him a certain mobility and it was not uncommon to see him disappearing in clouds of dust down the avenue.

He led a tiring life but even so, at the end of a hard week put in at the school work, he would go off on Mass supply to preach and baptise or help in the parish at Chikuni. To one who lived and worked with Fr Paddy for many years, the oft quoted Latin tag "consummatus in brevi, expleveit tempora multa" (he accomplished much in a short time) takes on a new meaning.

Though he died in New York his body was returned to Ireland to be buried at Mungret where he had taught and which was not too far from his old home.
Many letters of sympathy came to Fr O'Riordan, Education Secretary General, not least from the Minister of Education and his Permanent Secretary. Here are some extracts: "Fr Benson will always be remembered for his warm humanity, keen sense of humour and willingness to assist others." (Minister of Education); "Fr Benson's calm and reasoned approach to education problems, his sense of humour and the cooperative and helpful spirit with which he went about his affairs, remain in the memory." (Permanent Secretary, Min. Ed.).

◆ Irish Province News

Irish Province News 45th Year No 3 1970

Obituary :

Fr Patrick Benson SJ (1923-1970)

The news of Fr. Benson's death in New York on May 15th had a stunning effect on those, and they were many, who but a short time previously had welcomed him back for the holiday break from Zambia; he had spent some intervals in his native Clare and had visited a number of friends in the various houses and professed himself sufficiently fit to do an educational course at Fordham before returning to the missions proper.
After the first announcement of his death Fr. James Hennessy, Rector of Fordham, set himself immediately to give a more detailed account : “Several of those who were at dinner with him last evening remarked that he had been in fine fettle. He must have retired early. This morning a relative, Br. Bernard, F.H.S., came to call for him. They had planned a day together. It was about 10 am, and when Paddy did not answer Br. Bernard went to his room and found him dead. It looked to me as if he had tried to get up, then had fallen back and died quickly and peacefully. There was no evidence of struggle or pain. Fr. Minister anointed him and our house doctor pronounced him dead of a coronary”.
Fr. Provincial here was contacted and it was decided to have the burial at Mungret sixteen miles from Fr. Paddy's native place Kilkishen, across the Shannon.
In Fordham the obsequies were not neglected; over twenty Jesuits were present at the exequial Mass on May 18th; the lessons were read by Frs. Joseph Kelly, Brian Grogan and Hugh Duffy. Fr. Paddy Heelan gave an appreciation of his contemporary and friend at an evening Mass previously and Fr. George Driscoll, Superior of the Gonzaga Retreat House for boys, with whom Fr. Benson had already formed a firm friendship, gave the homily or funeral oration. The suffrages on Fr. Benson's behalf from the Fordham community amount to 150 Masses.
Fr. Paddy was a student at St. Flannan's College, Ennis, and had come to our novitiate in 1942 in company with his fellow collegian Michael O'Kelly whose lamentable early death occurred when later they were theologians together in Milltown. Paddy followed the conventional courses - juniorate and degrees from UCD at Rathfarnham; colleges at Belvedere and Mungret, and theology at Milltown, priesthood 1946.
He went to Zambia (North Rhodesia then) in 1948. An energetic teacher and missionary with considerable versatility and skill in practical matters - his flair with electric fittings saved the mission considerable incidental expenses, obliging and resultantly much in demand. He possessed a pleasant sober manner, not dominating but willing to take his share quietly in the conversation, a sense of humour and a droll remark where apposite. About five years since he was home for the normal break and on this present occasion no one from his appearance would have surmised that the end was approaching; since his death we have been informed that in Africa, he had recently experienced a bout of languor which made it advisable that he take a change which he did in Southern Rhodesia and he appeared to have been re-established on his return to Ireland; the sad and unexpected event of May 15th proved other wise. May he rest in peace.

Fr. C. O'Riordan has forwarded the following letters of sympathy from the Minister of Education and the Permanent Secretary of the Ministry of Education in Lusaka :

Dear Fr. O'Riordan,
I have learned, with a deep sense of shock, of the untimely death of Fr. Benson whilst in New York. To those of us who were privileged to have known and worked with Fr, Benson, this comes with a heartfelt sense of regret.
Fr. Benson, apart from his long and dedicated service both at Charles Lwanga Training College and Canisius Secondary School at which, towards the end of last year, he acted as principal, will always be remembered for his warm humanity, keen sense of humour and willingness to assist others.
I am writing to you because of Fr. Benson's involvement in education, but would be most grateful if you could convey my sincere condolences, coupled with those of the Minister of State, to Fr. Counihan and to His Lordship, Bishop Corboy, to each of whom Fr. Benson's death must be a grievous loss.
Yours sincerely,
W. P NYIRENDA (Minister of Education).

Dear Fr. O'Riordan,
I was deeply shocked to hear, from our telephone conversation this morning, of Fr. Benson's death.
One is conscious of the significant contribution he made, both at Canisius Secondary School and Charles Lwanga during the years he served in Zambia. His calm and reasoned approach to education problems, his sense of humour and the co-operative and helpful spirit with which he went about his affairs, remain in the memory.
Please accept not only my own heartfelt condolences, but those on behalf of all my officers within the Ministry, who I know will feel Fr. Benson's death keenly.
Yours sincerely,
D. BOWA (Permanent Secretary).

◆ The Belvederian, Dublin, 1970

Obituary

Father Patrick Benson SJ

Fr Benson taught in Belvedere as a scholastic during the years 1951 to 1953. He went to Zambia in 1959 and was engaged in teaching. This spring, he passed through Dublin on his way to the States for further study and paid two visits to Belvedere of which he cherished such happy memories. It was a great shock to all when he died suddenly in Fordham University early in May.

Born: 18 August 1879, Fancroft, Roscrea, County Tipperary
Entered: 07 September 1897, St Stanislaus College, Tullabeg, County Offaly
Ordained: 24 August 1911, Hastings, England
Final vows: 17 November 1916
Died 11 October 1917, Passchendaele, Belgium (Australian 51st Battalion) - Lugdunensis Province (LUGD)
Buried at the Reningelst Churchyard Cemetery, Belgium
First World War Chaplain.

Transcribed HIB to LUGD : 01 January 1901

Fancroft is on border of Offaly/Tipperary. The border dissected Fancroft Mill, the family home on one side (Tipperary).
by 1901 in Saint Stanislaus, Ghazir, Beirut, Syria (LUGD) Teacher and studying Arabic
by 1904 in Saint Joseph’s, Beirut, Syria (LUGD) teaching

◆ Australian Dictionary of Biography, National Centre of Biography, Australian National University online :
Bergin, Michael (1879–1917)
by J. Eddy
J. Eddy, 'Bergin, Michael (1879–1917)', Australian Dictionary of Biography, National Centre of Biography, Australian National University, http://adb.anu.edu.au/biography/bergin-michael-5217/text8783, published first in hardcopy 1979

Died : 11 October 1917 Passchendaele, Belgium

army chaplain; defence forces personnel (o/s officers attached to Australian forces)

Michael Bergin (1879-1917), Jesuit priest and military chaplain, was born in August 1879 at Fancroft, Tipperary, Ireland, son of Michael Bergin, mill-owner, and his wife Mary, née Hill. Educated at the local convent school and the Jesuit College at Mungret, Limerick, he entered the Jesuit noviceship at Tullabeg in September 1897. Two years later he was sent to the Syrian mission where English-speakers were needed; he felt the break from home and country very keenly but became absorbed in his missionary work and the exotic customs of the local peoples. After learning Arabic and French he studied philosophy at Ghazir, and in October 1904 began teaching at the Jesuit College in Beirut.

In 1907 Bergin was sent to Hastings, England, to complete his theology studies and was ordained priest on 24 August 1910. After a short time at home he returned to Hastings for further study and then gave missions and retreats in the south of England. He returned to the Middle East in January 1914 and was in charge of Catholic schools near Damascus until the outbreak of World War I; along with other foreigners in Syria, he was then imprisoned and later expelled by the Turkish government. By the time he reached the French Jesuit College in Cairo in January 1915 the first Australian troops had arrived in Egypt, and Bergin offered to assist the Catholic military chaplains. Though still a civilian, he was dressed by the men in the uniform of a private in the Australian Imperial Force and when the 5th Light Horse Brigade left for Gallipoli he went with it. Sharing the hardships of the troops, he acted as priest and stretcher-bearer until his official appointment as chaplain came through on 13 May 1915. He remained at Anzac until September when he was evacuated to the United Kingdom with enteric fever.

Bergin's arrival home in khaki, complete with emu feather in his slouch-hat, caused a sensation among his family and friends. Though tired and weak after his illness, he was anxious to get back to his troops for Christmas. He returned to Lemnos but was pronounced unfit and confined to serving in hospitals and hospital-ships. Evacuated to Alexandria in January 1916, he worked in camps and hospitals in Egypt and in April joined the 51st Battalion, A.I.F., at Tel-el-Kebir. He accompanied it to France and served as a chaplain in all its actions in 1916-17; these included the battles of Pozières and Mouquet Farm, the advance on the Hindenburg Line and the battle of Messines. He was killed at Passchendaele on 11 October 1917 when a heavy shell burst near the aid-post where he was working. He was buried in the village churchyard at Renninghelst, Belgium.

Bergin was awarded the Military Cross posthumously. The citation praised his unostentatious but magnificent zeal and courage. Though he had never seen Australia he was deeply admired by thousands of Australian soldiers, one of whom referred to him as 'a man made great through the complete subordination of self'.

Select Bibliography
L. C. Wilson and H. Wetherell, History of the Fifth Light Horse Regiment (Syd, 1926)
Sister S., A Son of St. Patrick (Dublin, 1932)
51st Battalion Newsletter, July 1962
F. Gorman, ‘Father Michael Bergin, S. J.’, Jesuit Life, July 1976..

◆ Jesuits in Ireland : https://www.jesuit.ie/news/jesuitica-irish-jesuit-at-the-front-2/

JESUITICA: Irish Jesuit at the front
When they remember their war dead on Anzac Day, Australians include in that number Fr Michael Bergin SJ, an Irish Jesuit who signed up with the Australian Imperial Forces (AIF)
in order to accompany them as chaplain to Gallipoli. Two facts give Fr Bergin particular distinction. Firstly, though he served with the AIF he never set foot on Australian soil. And secondly, he was the only Catholic chaplain serving with the AIF to die as a result of enemy action – not, however, in Gallipoli, which he survived, but in Passchendaele, Belgium, in 1917. According to the citation for the Military Cross, which he received posthumously, Fr Bergin was “always to be found among his men, helping them when in trouble, and inspiring them with his noble example and never-failing cheerfulness.”

https://www.jesuit.ie/news/jesuitica-mungret-man-at-the-front/
Tomorrow, Remembrance Day, we might think of Michael Bergin, born in Roscrea, schooled in Mungret, a remarkable Irish Jesuit chaplain with the Anzac force, which he joined as a trooper in order to accompany the Australians to Gallipoli. He was the only Australian chaplain to have joined in the ranks, and the only one never to set foot in Australia. He always aimed to be where his men were in greatest danger, and having survived the Turkish campaign he was killed by a German shell on the Ypres salient in Flanders. The citation for the Military Cross, awarded posthumously, read: “Padre Bergin is always to be found among his men, helping them when in trouble, and inspiring them with his noble example and never-failing cheerfulness.”

https://www.jesuit.ie/news/featured-news/roscrea-remembers-heroic-jesuit/

Roscrea remembers a heroic Jesuit
An exhibition of the life of Jesuit war chaplain Fr Michael Bergin, who died on 12 October 1917 at Passchendaele on the Western Front, was launched on 4 October in Roscrea Library, Tipperary. Fr Bergin grew up in the millhouse of Fancroft, just a couple of miles north of Roscrea.
Though an Irishman, Fr Bergin joined the Australian forces during the war. He befriended some Australian soldiers during a stint in Egypt and then joined them, first as stretcher-bearer in Gallipoli and later as chaplain in Belgium. It was there he died from German shell-fire, one of the half-million casualties of the Third Battle of Ypres, at Passchendaele.
The exhibition was launched by Simon Mamouney, First Secretary and Deputy Head of Mission at the Australian Embassy. The curator of the exhibition, Damien Burke, assistant archivist of the Irish Jesuit province (pictured here), also spoke at the event. In attendance too were Fr. Frank Sammon, a distant relative of the Bergins of Fancroft, and Marcus and Irene Sweeney, current owners of Fancroft Mill. Irene Sweeney, in fact, is a cousin of another Irish Jesuit, Fr Philip Fogarty. The exhibition remains open until 31 October.
Damien Burke also marked the anniversary of Fr Bergin’s death on Tuesday, 10 October, with a talk in Mungret Chapel, Mungret, Limerick – appropriately, as Fr Bergin attended the Jesuit school Mungret College. About thirty people attended the talk. It was 100 years to the day since Fr Bergin made his way to the Advanced Dressing Station of the 3rd Australian field ambulance near Zonnebeke Railway Station, Belgium. The following day he was badly wounded by German artillery fire, and a day later, 12 October, he died from his wounds. He was posthumously awarded the Australian Military Cross of Honour. Damien mentioned that Michael Bergin was President of the Sodality of Our Lady while a boarder at Mungret College and “would have prayed and formed his vocation to the Jesuits here in this space”.

https://www.jesuit.ie/news/newsletter/jesuits-at-the-front/

Jesuits at the front
This year of commemorating Irish Jesuit chaplains in the First World War will continue with an exhibition by Irish Jesuit Archives at Roscrea Library, Tipperary, from 2nd to 31st October. It will focus mainly on Fr Michael Bergin SJ (pictured here), a Roscrea-born Jesuit who was killed at the front in 1917, and five other Jesuits who served as chaplains with the Australian army in the First World War.
Fr Michael Bergin SJ holds the distinction of been the only member of the Australian forces in the First World War never to have set foot in Australia, and he was the only Catholic chaplain serving to have died as a result of enemy action.
Born in 1879 at Fancroft, Roscrea, Fr Bergin was educated at Mungret College, Limerick, and joined the Society of Jesus in 1897. From 1899 until the outbreak of war in 1914, he worked on the Syrian mission, which entailed his transfer to the French Lyons Province. When war broke out he was interned and then expelled by the Turks from Syria. While in Egypt in 1915, he become friendly with the Australian Imperial Forces (AIF), then training in Cairo.
In May of that year he went to Gallipoli with the Australian Forces, having enlisted as a Trooper. He carried out his pastoral duties as a priest, and worked as a stretcher-bearer and medical attendant. After his formal appointment as a chaplain in July 1915, Fr Bergin suffered influenza, chronic diarrhoea and enteric fever at Gallipoli, and was evacuated back to London to recover. Even though it was obvious that he was medically unfit to return to the front, he insisted on doing so and was back at Gallipoli in December 1915. Due to his ill health, however, he was transferred to hospital work.
In June 1916 Fr Bergin went to France with the 51st Battalion of the 13th Brigade. He lived in the front trenches, hearing confessions and celebrating Mass. He accompanied his men through such battles as Poziéres and Mouquet Farm, and was promoted from Captain to Major.
On 10 October 1917, his battalion moved up to the Front line Jesuitat Broodseinde Ridge. The next day he was with the Australian Field Ambulance when German shell-fire severely wounded him. He died the next day. There are a number of different accounts of his death but he died the following day. He is buried in Reninghelst Churchyard Extension, Belgium.
One colonel who knew the padre remarked, “Fr Bergin was loved by every man and officer in the Brigade... He was the only Saint I have met in my life.” The citation for the Military Cross awarded posthumously but based on a recommendation made prior to his death read: “Padre Bergin is always to be found among his men, helping them when in trouble, and inspiring them with his noble example and never-failing cheerfulness.”

https://www.jesuit.ie/blog/damien-burke/anzac-archives-and-the-bullshit-detector/

On Saturday 25 April, the annual dawn Anzac commemoration will take place. It is the centenary of the failed Anzac engagement at Gallipoli. Six Jesuits, five of them Irish-born, served with the Australian Imperial Forces in the First World War. Frs Joseph Hearn and Michael Bergin both served at Gallipoli.
Fr Bergin describes Gallipoli in 1915: “There are times here when you would think this was the most peaceful corner of the earth – peaceful sea, peaceful men, peaceful place; then, any minute the scene may change – bullets whistling, shells bursting. One never knows. It is not always when fighting that the men are killed – some are caught in their dug-outs, some carrying water. We know not the day or the hour. One gets callous to the sight of death. You pass a dead man as you’d pass a piece of wood. And when a high explosive catches a man, you do see wounds”

https://www.jesuit.ie/news/commemorating-the-sesquicentenary-of-the-arrival-of-irish-jesuits-in-australia/

Commemorating the sesquicentenary of the arrival of Irish Jesuits in Australia
This year the Australian Province of the Jesuits are commemorating the sesquicentenary of the arrival of Irish Jesuits in Australia. Australia became the first overseas mission of the Irish Jesuit Province. To mark the occasion the Archdiocese of Melbourne are organising a special thanksgiving Mass in St Patrick’s Cathedral, Melbourne 27 September. On 20 June Damien Burke, Assistant Archivist, Irish Jesuit Archives gave a talk at the 21st Australasian Irish Studies conference, Maynooth University, titled “The archives of the Irish Jesuit Mission to Australia, 1865-1931”. In his address Damien described the work of this mission with reference to a number of documents and photographs concerning it that are held at the Irish Jesuit Archives.
Irish Jesuits worked mainly as missionaries, and educators in the urban communities of eastern Australia. The mission began when two Irish Jesuits Frs. William Lentaigne and William Kelly, arrived in Melbourne in 1865 at the invitation of Bishop James Alipius Goold, the first Catholic bishop of Melbourne. They were invited by the Bishop to re-open St. Patrick’s College, Melbourne, a secondary school, and to undertake the Richmond mission. From 1865 onwards, the Irish Jesuits formed parishes and established schools while working as missionaries, writers, chaplains, theologians, scientists and directors of retreats, mainly in the urban communities of eastern Australia. By 1890, 30% of the Irish Province resided in Australia.
By 1931, this resulted in five schools, eight residences, a regional seminary in Melbourne and a novitiate in Sydney. Dr Daniel Mannix, archbishop of Melbourne, showed a special predication for the Jesuits and requested that they be involved with Newman College, University of Melbourne in 1918. Six Jesuits (five were Irish-born) served as chaplains with the Australian Forces in the First World War and two died, Frs Michael Bergin and Edwards Sydes. Both Michael Bergin and 62 year-old Joe Hearn, earned the Military Cross. Bergin was the only Catholic chaplain serving with the Australian Imperial Force to have died as a result of enemy action in the First World War.

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
After his education at Mungret, Michael Bergin entered the Society at Tullabeg in 1897, and two years later volunteered for the Syrian Mission and was sent to Lebanon to study Arabic and French before moving on to philosophy at Ghazir, and in 1904 to teach in the Jesuit College in Beirut.
Bergin did his theology in England at Hastings, and following ordination did retreat work in southern England until returning to Syria in January 1914. With the outbreak of World War I, he was interned by the Turks and then expelled from the region to arrive in Egypt in January 1915. Bergin offered to assist the Catholic chaplains of the newly arrived AIP, and, though still a civilian, was dressed in a privates uniform by the men of the 5th Light Horse, and left for Gallipoli with them.
He acted as priest arid stretcher-bearer until his formal appointment came through in May, and he remained on Gallipoli until invalided home in September with enteric fever. A photo taken of him in slouch hat and emu feathers created something of sensation at home, but he was not there long, returning to work on hospital ships until January 1916, when he went to Egypt with the 51st Battalion. He followed the battalion to France, serving as chaplain during some key battles leading up to the attack on the Hindenburg line. In 1917 a long-range shell burst near the aid station where he was working and killed him.
Bergin never came to Australia, but was awarded a posthumous Military Cross and in the late 1990s was awarded the Australian Gallipoli Medal. There is a memorial to him at the back of the Cairns Cathedral, as the soldiers he mainly worked with were from North Queensland. His life is included here because of his unique connection with Australia.
John Eddy has an entry on him in the Australian Dictionary of Biograpy, p. 274.

Note from Edward Sydes Entry
He and the Irish Jesuit Michael Bergin, who served with the AIP but never visited Australia, are the only two Australian Army chaplains who died as a result of casualties in action.

◆ James B Stephenson SJ Menologies 1973

Father Michael Bergin 1879-1917
Fr Michael Bergin was born at Fancroft, about two miles from Roscrea, on August 16th 1879. His early education he got at the Sacred Heart Convent Roscrea, and then at Mungret. In 1897 he entered the noviceship at Tullabeg.

Together with two other scholastics, Mr Hartigan and Mr Fitzgibbon, he was sent to Syria and the University of Beirut. Here under the French Fathers, he did his Philosophy and Regency. While in Beirut he volunteered for the Syrian Mission, and there he returned after his ordination in 1913.

On the outbreak of the First World Ward he, with all the other priests and religious, was expelled by the Turks, and he went to Cairo. There Fr Bergin became Chaplain to the Australian Expeditionary Force. He came to France with them, and he was killed by a shell at Zonnebeke, North East of Ypres on October 11th 1917. He was buried near Reningelst.

His life story was written by his sister, a nun, under the title “A Son of St Patrick”, and it gives an idea of the steadfast, simple yet heroic life of Michael Bergin.

◆ The Mungret Annual, 1904

Letters from Our Past

Michael Bergin SJ

Ghazir, Syria

“Mr. Power and Mr. Hartigan arrived safe and sound at Beyrouth. They paid a visit to Ghazir shortly after their arrival. They were looking very well. They had no difficulty in recognising me in spite of my venerable beard. They stay at Beyrouth, where they study. Oriental languages.

We are only ten Philosophers, but there are also four teen Scholastics destined for the Mission, who are making a biennium of Arabic. There are also three Juniors, and fortunately for them, we are all in the same Community. It is not a bit like Christmas here, except for the rain, We are too near the sea at Ghazir to have frost, but the mountains quite close to us are covered with snow. We have a pretty little Crib in the chapel, but there are no other decorations. The Maronites have Midnight Mass in a great many churches, they have also a Novena with Benediction and Recitation or Office in preparation for Christmas. Their faith is, perhaps, more demonstra tive, but scarcely as solid, as that of the Irish. Sometimes they fall out with their bishop or priest, and threaten to be come Protestants or Schisinatics, if they don't get what they want, and sometimes too, unfortunately, they execute their threat. The English and American Protestants, as well as the Russian Schisinatics, do a great deal of harm. They have schools, and, as they are rich; they can hold out great inducements to the poor. Our Fathers, with very little money, have to fight against them. The Maronite clergy, although rich enough, do very little, and give nothing, and thus it is for us to do all. After all it is hard to find people as good as in the old country”.

◆ The Mungret Annual, 1905

Scenes and Manners in Syria - from the Letters of

Michael Bergin SJ and Austin Hartigan SJ

St Joseph’s University Beyrouth

I will tell you all about our vacation, perhaps it will interest you. We went to Tanail, where our fathers have a farm and an orphanage. Tanail is situated in the Bekka or plain that lies between the Lebanon and Anti Lebanon Mountains. This plain is eighty or ninety miles long and about fifteen broad. Tanail is just in the middle of this plain and half way between Beyrouth and Damascus. We went from Beyrouth by train. The journey is very interesting. On leaving Beyrouth you pass through a very fertile plain planted with olive trees. After about half an hour begins the ascent of the mountain. It is very steep in some places, so, to make it possible for the train to mount, there is a third rail with notches and the engine has a wheel with cogs which fit into these notches and thus prevent the train from slipping back. There are some very pretty little villages in the mountaiti. Most of the Beyrouth people pass the summer in one or other of these villages. Near the top of the mountain there are some villages inhabited by Druses. These are a people whose religion is a secret. They have some very curious customs one of them is that a Druse can never dispose of his property. He can spend his income as he wishes, but the real property always belongs to the family. The train goes very slow on ascending, so one has plenty of time to enjoy the scenery. The whole journey, which includes the descent as well as the ascent, is about forty miles, and we were over four hours in the train. When you are on the top of the mountain the plain opens out before you like a great lake shut in between the two mountains. Here and there are scattered little villages and spots of verdure these latter always marking the existence of water. The descent is quickly over, but the rocking of the train is so great that two or three were on the point of getting sea-sick, Our house is about half an hour's walk from the station. There are a good many trees, nearly all poplars, on the property, and so we enjoyed the luxury, so rare in this country, of walking in the shade. The sun is very warm here. You have no idea how hot it is from nine or ten in the morning to four or five in the evening; in the night and morning it is a little cooler, At Tanail the air is much drier than at Ghazir. At Ghazir one cannot walk for a quarter of an hour without being covered with perspiration; but in the plain, though one is scorched with the sun, one scarcely perspires at all. There are some interesting walks about. Amongst others is what is called:

The Tomb of Noah
Tradition says that he died and was buried near Zahleh, a village not far from Tanail. We went to-pay a visit then to this tomb of our common ancestor. We found the place a long, low, flat roofed, rectangular building, about forty yards long and three wide, which the Musulmans use as their mosque. The whole length of this house, and just in the middle, runs a piece of masonry about two feet high, and underneath this are said to rest the mortal remains of poor Noah. He must have been inconveniently tall.

The Excusrsion which lasted Four Days
One fine day, at half-past nine in the morning, seventeen of us started. The sun seemed to be specially hot that day, still we marched on bravely, after an hour and a half we came to a river - the biggest in Syria - which had to be crossed, and as there was no bridge we had to take off our boots and stockings, tighten up our soutanes and walk through. For the next two hours and a half we did not meet a single spring, and a two hours' tramp without water, where it is so warm, is no joke. However, four hours after our departure, we came to a long-wished-for well. We drank and washed, and started again for the village where we were to pass the night. After three hours we arrived there, and went to the priest's house. The only Catholics there are of the Syrian rite, and they are not very numerous. The rest of the inbabitants are either Druses or Greek Schismatics. The priest's house was a poor little cabin, consisting of two or three rooms. He received us very well - of course we had all our provisions with us, we had two mules to carry them on their backs, not in cars, because there are no roads only paths. We cooked our dinner and ate it in the Arabic fashion, ie, without plates, knives, spoons or forks. Soon after dinner, as everyone was a bit tired; we went to rest, We had brought a sack of blankets, one for each one. Five or six slept in the parlour which was at the same time bedroom, the rest slept on mats made of rushes, some in a little room beside the house, the rest outside the door. We used our shoes as pillows. The “beds” were rather hard and the night was very hot, so we did not sleep much. Next morning we had Mass in the little chapel close by, and after breakfast we started for Mount Hermon, which is the highest peak in the Anti-Lebanon Range. I forgot to describe the parlour of the priest. The chief “ornament” was his bed. The room was carpeted, but there were no chairs. You take off your boots on entering and leave them at the door, and you sit cross-legged on the floor or on a cushion. This room was about four yards square.

There is not a single spring between the village and the top of the mountain-and in the village itself the only water they have is what they collect in cisterns during the winter. So we had to bring some with us. The climb took about five or six hours, and had it not been that we had three or four horses, which each one mount ed from time to time, I doubt if many would have arrived to the top. After about five hours it became so very steep that the horses could go no farther so we halted and dined. Thus fortified we did the last hour's climb. In the shaded hollows there was still snow. We put snow into the water we brought, and it was not too bad. The Arabs call this mountain the Mountain of the Old Man, because the snow is supposed to represent the grey hair, From the top the view is magnificent. We saw the Holy Land, the Sea of Tiberias, the Jordan, Mount Thabor, Mount Carmel; also we could see Damascus, a white speck, hidden in its gardens of verdure, and the Hauran. On the very highest point of the summit are the ruins of an old temple. After enjoying the scenery and reposing ourselves we began the descent on the other side of the mountain towards Damascus. The path was very narrow and in places very steep, however, in the evening, after about four hours march, we arrived at another little village, Kalath-el gendel, one of the dirtiest and most miserable villages I have ever seen, even in the East. Here the majority of the inhabitants are Druses.

An Arab Meal
On our way we passed through another village and we went to a house to buy a drink of milk. The only thing they had was thick milk, the people are very fond of it like that, and we, for want of butter, took it The lady of the house would not be content if we did not sit down, so she spread a mat on the floor, and on this we had to squat like tailors. In the middle was a little table about a foot high, and on this she put a bowl of milk. Then came the Arabic bread, the “hubs”. This is made of flour and water, and is almost as thin as an altar bread and quite flexible. Each cake is round and has a diameter of about two feet. But the real difficulty was to take the milk with the bread. The people never use knives or spoons, the bread does all this. They tear off a little bit of bread and make a scoop of it, with this they take their milk or whatever it may be, and each time they eat their spoon as well as what is in it. It is convenient, for after dinner they have not much to wash up. Tumblers are as rare as knives. They have water in little earthenware jars like a teapot, with a little spout. This they do not put into their mouth, they keep it a distance of about a font away, and simply pour it down their throat. In the beginning this is not so easy. The first time I tried I got more down my neck and up my nose than I got into my mouth.

The Earthly Paradise
Leaving this early next morning we continued our journey to Damascus. The day was very hot and the country an arid waste. Still we toiled on and we were at last rewarded with a view of what Mahomed rightly called the earthly Paradise! To the way-worn traveller, dust stained and thirsty, whose eyes have been for hours blinded by the glare from the rocky soil, the city of Damascus, surrounded by its fresh green gardens, filed with every variety of fruit-trees, watered by the brimming stream, at whose source we stopped and washed, offers a vision of refreshing beauty that none can appreciate but those who, like us, have toiled through the heat of the day. Passing through the shady gardens, our ears filled with the murmuring of the clear, cool streams, refreshed by the delicious fruit that abounded on every side, we can easily understand why St Ignatius laid the scene of our First Parents' happiness in this, the East's most lovely city.

As it is the most beautiful so is it also the most characteristically Eastern. For here are gathered together all that is most un-European Here are centered all those streams of caravans that bring from far in the interior of Asia the rich products of those world-famed looms. Here is no sign of modern civilization to remind one of the distant West. To give an adequate idea of this other world, I can do no better than describe the Bazaar and some street scenes in this city of Fair Delight.

The Bazaar
It is in the bazaar that locomotion is most difficult. This gives one time to look about and admire the variety of nationalities that the traffic of the quarter has collected. Bedouins with huge high boots, a long stiff cloak of brown and white, often richly embroidered at shoulders (these cloaks “mashlah” are absolutely devoid of cut, except for short sleeves beginning at elbows and reaching to wrists), loose white drawers reaching to top of boots, embroidered vest. On the head, the “kofieyeh” or veil of brilliant colours. often of silk, ornamented with tassels. It is most graceful. This veil is secured on head by two circles of camel's hair, while the ends hang down on the back and breast or are brought up under chin, and attached to the coils above. They are finely built, these Bedouins, tall and spare, square-shouldered, active and strong, with dark piercing eyes, that seem to be everywhere at once. Druses, with snow-white turban and heavy scimitar; Turkish “effendis”, in badly made, and worse put on, European dress; Persians, in light brown hats, once and a-half as high as our tall hats, slightly conical in shape, tight-fitting dresses and flowing beards; Kurdish shepherds, dressed in skin and stiff black felt cape, reaching to knees; villainous looking Albanians, with voluminous kilts and belts bristling with weapons; add thievish-looking Circassians, effeminate Damascenes, gliding figures enveloped from head to foot in a light sheet like garment of white, or green and red shot silk, with veiled face, and called women, and you have a faint idea of the 'souqs' of Damascus. Yet I have said nothing about the seller of pasties, who balances on his head a small shopful of dainties; the sherbet-seller, with a huge bottle strung round his neck, and brass cups jingling in his hand. On more than one occasion I have seen a seller of drinks and a seller of creams stand as near each other as
their implements permit, the one slaking his thirst, the other gratifying his palate, by a mutual exchange.

The Houses of Damasucs
But the glory of Damascus consists above all in its private houses. The Arabic proverb has it: “The houses of Damascus from without, sooty; from within, marble”. Nothing could be more true. Outside one would take them for the stables of the mansion, with their plain, windowless walls, and massive, ungainly doors., Enteringly a narrow passage of varying length, a remnant of darker days, we find ourselves in a court with marble pavement, shaded by olive, orange, or lemon trees, and refreshed by a fountain or several of them, whose waters are contained in a deep basin of variegated marble. At one side is the “bewan”, or deep recess, strewn with rich carpets and soft cushions, and arched over in true Arabic style. Opposite is the salon, the masterpiece of the house, and where even struggling families manage to make a show at the cost of the rest of the house. Here, again, we meet the marble fountain on either side of what are the halves of the chamber, one half being raised about two feet. The walls are covered with the richest marbles, in endless variety of colour and form. Here and there are recesses backed by mirrors, while above are texts of the Koran in golden letters, entwined in the most puzzling combinations. Above these are scenes and landscapes painted in bright colours. The ceilings (which are always formed of round rafters laid so as to touch the flat cemented ceiling, leaving a space of some inches between each rafter) are painted in the most fantastic designs and often really beautiful. The effect of the whole is most striking. Now, I think, you have my impressions of what Damascus is like.

In the evening we left Damascus by rail and came back here, our minds stored with the many wonders we had seen. And now I think you know something of our life out here. I hope I have not been too tedious. If you wish I shall tell you more another time.

◆ The Mungret Annual, 1918

Obituary

Father Michael Bergin SJ

It is with the greatest regret we have to report the death of Fater M Bergin SJ, which occurred in France late in October last. After working in Syria for some years he was in Egypt at the outbreak of the war and volunteered as a chaplain. He saw service in Gallipoli and on the French front. The officer commanding the battalion to which he was attached writes :

I am sure no man was, nor could be, more popular and loved, not only by members of his own flock; but by all others.

In a report made in July, 1916, by the then commanding officer of the battalion giving the names of those who had shown qualities of conspicuous merit, the following entry is made opposite the name of our late Padre :

“For ready attention to wounded, indomitable energy, and pervading all ranks with cheerfulness.”

The subsequent months proved that those words only modestly express what we all owe to him, and those of us who had the privilege of knowing him longest find it difficult to believe that he really has left us for good and will not some day appear again with his usual smile and cheery words. He was killed instantly, by a fragment of a large shell which fell close to a party of officers belonging to the Brigade headquarters.

Our deepest sympathy to his brother, Mr John Bergin of Fancroft, Roscrea, and to his other relatives. RIP

◆ The Mungret Annual, 1932 : Golden Jubilee

Michael Bergin : A Mungret Jesuit at the Front

Father Michael Bergin SJ

Foreword to a memoir of Fr Bergin, shortly to be published under the title of “A Son of St. Patrick”.

To all who had the privilege of knowing Fr Bergin in life the following memoir will make instant appeal. How far it. will arrest the attention of others is more difficult to determine. It will hardly enter into rivalry with Prof O'Rahilly's “Life of Father Doyle” either as literary achievement or as a spiritual manifestation. It raises no problems, psychological or hagiographical. It is not likely to inaugurate any “cultus” of one, who, though undoubtedly holy and even heroic in his spirit of zeal and self sacrifice, was rather a finished specimen of what the institute he embraced aims at producing than an abnormal phenomenon. He is seen as an imitator, at a distance perhaps, of St John Berchmans rather than of St Aloysius Gonzaga. His sanctity though very real was not spectacular. He was just a zealous religious who practised in a very unobtrusive way the difficult art of self conquest, and thus prepared himself for facing the ordeal of the Great War with the certainty of playing a man's part in it, and, if needs be, of dying a brave man's death.

This he did, always without ostentation, always with that pleasant mask of a sunny smile, which veiled from the casual observer the depth and intensity of the spiritual fire burning in the soul of him all the time. His letters, utterly unstudied and unaffected, let us into the secret of his gaiety and make very beautiful the lifelong struggle against weak health which was his.

The present writer had the good fortune of knowing him in Tullabeg during two years and of meeting him once again just as he returned to the Front for the last time. And the impression left by that acquaintance tallies exactly with the picture those letters trace. Br Bergin was just one of some thirty young men being moulded in the Ignatian crucible, and taking shape gradually like the rest. He was fervent, no doubt, but in outward seeming indistinguishable from all others, except perhaps for a gaiety that, without being boisterous or even noisy, was infectious. I might sum him up by saying that you felt he was a good companion in recreation or on a walk, and a still better comrade in a tight corner. I have particularly in memory the sight of him holding on to an oar, on our rare boating excursions, until he was ordered by the person dressed in a little brief authority to relinquish it, and cheerful when other's nerves were getting a bit frayed and causing some outbursts of the old Adam in many, who, after all, were only ex-schoolboys labouring hard, but not always too successfully, to expel nature with a pitchfork. Though physically frail he not only never shirked his share of the common burden, he even clamoured for more, simulating immunity from fatigue. And it was curiously the same individual, only riper now and obviously more master of nature, whom I met for a few days at Ore Place, Hastings, in the winter 1915-16 - the precise date escapes my memory. He had been invalided home from the Front after a most trying time with the Anzacs in Gallipoli. He was obviously worn out and really unfit for further service. The thin form looked thinner than ever, the old stoop, indicative of the weak lungs that made Irish Superiors willing to part with this devoted worker in the hopes that the eastern sunshine might prolong a useful career, was more pronounced. He reluctantly admitted fatigue but insisted on reporting again for duty, when he need not have done so; and on going out once more to the Australian lads in danger, who had won his love and repaid it with a solid affection which does them honour. My counsel of prudence was wasted on one who never steered by that commonplace light when there was good work to be done. Yet, and here too he ran true to form, he tried to persuade me that it was just the fun of the thing that made him go forth again. In this, to tell the truth, he was not too successful, for I knew him of old. But of course I said nothing, and the last I saw of him was when he laid aside his vestments after his last Mass in his old scholasticate and hastened away, with a brave smile lighting up the tired face, to confront danger with the fearlessness he had already shown in action.

Apropos of danger I asked him once whether he had felt afraid under the rain of shells and bullets. His answer was characteristic: “At first the sensation is a bit curious. But you soon get used to it, and then do not mind it much”. Perhaps he had the gift of physical courage. But somehow the delicate frame and sensitive nature, responsive to all that was bright and joyous in life, did not indicate any natural indifference to death and its wartime horrors. Rather, I think, he found his strength in higher sources, even though his fine reserve recoiled from any parade of the deeper, supernatural impulses, which, for all that, very clearly guided his life.

War books are now a bit out of fashion - unless it be unsavoury, psychoanalytic pictures of men's bestiality in war. This may possibly militate against the success of this little volume where nothing is to be seen, but the white soul of one who walked this earth very innocently and quitted it very gallantly, displaying at all times a great unselfishness and an attractive piety. We may note that the piety is twofold. It is first of all and above all the Christian virtue of that name. But it answers also to the pietas of Virgil or the best pagans. His love of God and devotion to the greatest of all causes is found in perfect harmony with the human sentiments of family affection, love of country, sympathy with sorrow and affliction. Over all plays a sense of humour, genuine, natural, unfailing. If he had never died in action or left any line of self revelation, those who knew him would remember him as one who laughed easily (though not loudly), and made others laugh (without any pretentions to the reputation of a wit); who never seemed happier than when he could do a service to someone and would never admit that he was too tired or too busy to lend a helping hand; who was never censorious or critical of others; who fitted into various surroundings without friction of any kind; who glided serenely down the stream of life, making no noise and causing no commotion, well content to be unknown and accounted as nought - a beautifully placid nature to all appearance, yet not dull or apathetic, and always busy at some quiet task, tackling studies, for which he had no predilection, with conscientious ardour, aspiring unobtrusively to loftier heights of spiritual perfection than might have been suspected.

His biography may prove practically helpful to the general, fun of readers, whether in religion or in the lay pursuits, who feel no vocation to don the seven-league boots of the saints and stride from crest to crest of the Alpine heights, too far above the snow line for ordinary aspirations, but who never the less do desire to acquit themselves as men in the Great War always raging which is called Life. From him they can learn to hold their few yards of trench steadfastly and to the end, without flinching whether all be quiet on the front or the lines wake up to feverish and deadly activity, without “grousing” whether the petty hazards of the game or its major calamities try the temper. Here was one who to the outward eye gave no promise of special heroism, but when the call came said “Adsum” not only courageously but buoyantly, even boyishly, and above all without fuss or affectation, internally unconscious, I should think, that Gallipoli or Flanders were to be taken a whit more tragically than a long walk through the Bog of Allen or a long day at a creaking thole-pin. If any one had told Fr Bergin that a life of him would be written when he was gone it would have seemed to him the joke of the season. This will explain and excuse, if excuse be necessary, the homely style of his correspondence. He certainly never expected that any lines of his would have to face the scrutiny of critics on a printed page. If he had had the slightest suspicion of such a possibility, they could never have been written at all. He could not have penned a line with the spectre of publicity before his eyes, and he would laughingly have seized upon it as an excuse for saving precious time. He wrote as he lived, frankly and sincerely, without arrière pensée and he would only have shuddered at the very idea of posthumous fame. We have him thus in these pages as he was, without trappings of any kind, and I shall be surprised if the reader does not feel that his acquaintance was well. worth making

P J Gannon SJ

◆ The Mungret Annual, 1933

“A Son of St Patrick” by Sister S

Father Michael Bergin SJ

It is safe to say that most of our boys I will not even know the subject of this biography. Many will have seen his name in that list of our Sodality that hangs by the chapel door and may have wondered, half-idly, in the manner of the post-war generation, at the legend, “Killed in action, October, 1917”. To them and to many older boys we recommend this little book, unaffected in style, unadorned with wealth of words, but effective in its directness and simple truth. For we ought to know about this Mungret boy, who was President of Our Lady's Sodality, who went unselfishly to the East to work for Christ, and who, in the strange ways of God's providence, fell in Flanders at his post, for Christ. That he was one of ourselves should interest us. in his life. He answered the morning bell, he ran like us to morning chapel, he turned out to games with gusto, and he turned into study with the same cheerful grumble. He was a Mungret boy and he tried to be a saint. He tried in a way, that should encourage us all, not the way of frightening asceticism and mystic prayer, but the way, we all can try, of honest fervent piety and perfect obedience to God's Holy Will. How he succeeded in his effort, this life tells.

Simple, as we have said, and unaffected, this story of Father Bergin's life is attractive for its very simplicity. We have here no revelations of a soul's struggle, no attempt to read import into every slight action, no psychologizing of the saints. The story is told directly and with sympathy and by this is made human and appealing. The man himself speaks to us in his letters; frank, honest, brotherly letters, full of news and love and piety. He tells of himself as we feel we could do ourselves; but the plain tale he tells, we easily understand, to hide a life of daily heroism and striving after sanctity.

Michael Bergin was born at Fancroft, a few miles from Roscrea, in August, 1879, and spent his early days there, in the ideal Surroundings of a truly Irish Catholic family. He came to Mungret when he was fourteen and impressed his masters and his fellows as a pious, unselfish, jolly boy. Here God called him to the religious life and he entered the Jesuit novitiate at Tullabeg in 1897. He finished his novitiate there, and to his surprise found himself next dispatched to Syria, to study Eastern languages at the University of Beyrouth. For two years he worked at the college and then went to Ghazir to study philosophy. Again he returned to college work at Beyrouth until Theology took him to Hastings in England, where he was ordained in 1910. He was back again in his beloved mission in 1914 at Damascus, and while working there the war broke out. First a “private soldier” chaplain and then a full recognized army Padre, he served in Gallipoli from 1915 to 1916. Then after a short leave, France claimed him and in a front line trench in Flanders he fell on October Iith, 1917.

We have told his career briefly lest we should ornit to give its outline in our anxiety to stress the importance of his life. There, is the life of a Mungret boy, told in short, and indeed a short life it was, and, taken in its period, no more eventful than many another. But this Mungret boy lived his life heroically and prayerfully throughout, and he taught himself to make great sacrifices with a careless smile and a convincing laugh. As a boy we find him jolly and natural; but he was the boy who walked to let others cycle; he was the boy who made himself nurse to a poor cripple; and he was the boy who fought for the right to say long prayers. We are very sure that he did these things with easy grace and without notice then, it is the retrospective eye that sees that here was a boy trying to be holy.

We feel, however, that it required genuine bravery of soul, to leave gaily a loved family circle and native land, to go alone, a boy, into the East. The novice is only a boy, for all his real spirituality, and the boy must have felt that wrench, felt it all the more when the novelty of a strange land passed and life became routine. But these honest letters of his show no trace of this; he loves all at home too well to share his sorrow.

He tells them all his adventures; he tells them, with a natural eye for beauty, of the sights of the East and of the flowers of its fields. Yet, now and then, we see that he has made a sacrifice, for he longs for Ireland's green fields and simple flowers. He grows a little jaded with brilliance and longs for plain things much loved and he often looks over the Mediterranean, westward, towards home.

In 1916 he knew the question was being discussed, as to whether he should remain permanently on the mission in Syria or return to his own Province. The heart could answer that question in but one way. To be permanently there meant that he belonged not to his own Irish Province, but to the French Province; it meant, one might say, naturalizing himself as a foreigner. It meant exile for ever. “Storm heaven that I may be kept”, he writes to his sister ; “yet non sicut ego volo sed sicut Tu”. This is the noble spirit that offers what it holds dearest and makes sacrifice almost easy, by forestalling it. Here is that touchstone of sanctity, the agere contra of St Ignatius; but here the man conceals it all, under a laugh, and makes his suffering appear a favour. This, we think, is the attractive thing in Father Bergin's attempt on the battlements of holiness. He carried them with honest gaiety, concealing high purpose and great determination.

When the Great War came, Michael Bergin was a priest and a Christian missionary in Damascus. He was a foreigner in the territory of Turkey. It was with difficulty he escaped spending the period of the war chafing in some internment camp; but he did manage to reach Egypt, and immediately looked for work. He found work among the soldiers of the Australian Expeditionary Force. He had no official standing among them, but zeal was ingenious in overcoming army regulation. He enlisted as a stretcher-bearer in order to be with his newly found flock. With them he went through the horrors of Gallipoli and endeared himself by gallantry and unselfish devotion to those careless, cheery souls. For sixteen months he lived in France with his Australians and fell among them, working to the last.

In that strange army life we notice the same characteristics we have seen in the religious. There is no capacity shown for finding the limelight; he did not “star” in the trenches. All day he worked unobtrusively and tirelessly, caring for the souls of the living and burying the bodies of the dead. Then he sat down in his dug-out and wrote cheerful letters to dear ones, laughing at his own exhausted body, relating the minor adventures of the day and asking for prayers for himself and for his men. Those who knew him in those days, tell the kind of story we would expect. They saw that the Padre was always at his post and did not seem to mind innumerable calls on him. They noticed that he walked six miles in the desert to say Mass and made no fuss about it. They felt, as we feel, that this quiet constancy and cheerfulness in duty called for admiration.

And all through, we find him asking for prayers for himself that he may be holy. He did not forget the goal of life in the adventures of war. Simple, open comments on his own unworthiness fill his letters. He calls himself a slacker, his soul is like his torn clothes, he is a spiritual bankrupt, Thus he spoke of himself, humbly, because to the really holy soul, humility is natural and without suspicion of the hook. We easily come to have a fellow-feeling for him. He finds, like us, that it is hard to live up to high ideals, that our spiritual lives suffer badly in the preoccupations of daily work.

We feel, like him, that we want a Retreat to tone up our systems and to invigorate the life of our souls. But this fellow-feeling must not make us think that he was as we are. He kept his love for prayer and his desire to be alone with God, in all the weary disgusts of war. A young scholastic, a boy, he had learned to turn towards the higher things. A delicate man, he lived the roughest of lives, upheld by an indomitable spirit and the zeal of an apostle. He wore himself out working, but never. ceased from prayer, that he might be holy. . He had learned to make sacrifice early, and his death was almost chosen, for he gave up his leave, when he heard the whisper that his lads were to go over soon. No one would blame a tired soldier-priest for taking his furlough, even on the eve of a "big push"; but such is not the way of the saints. The boy who prayed to be kept in Syria, far from home, the theologian who left his dying father, because he had not leave to stay, the chaplain who gave up his leave to help others to meet death, in these we see the same man rising to the heights on the wings of simple love.

This is the story of Father Michael Bergin SJ, a true son of St Patrick, told with evident affection and attractive simplicity by Sister S. We hope that what we have written may stimulate Mungret boys and others to read this life of a schoolfellow. They will find there a personality easy to love and the romance of one like themselves, Encouraged by so natural an example they may themselves strive forward, in simple piety and frank devotion, to the heights, which are the goal of all of us, but which so few reach.

Armand

Born: 26 November 1721, Galway City, County Galway
Entered: 28 September 1740, Bordeaux, France - Aquitaniae Province (AQUIT)
Ordained: 1750/1
Final Vows: 02 February 1756
Died: 30 June 1758, Galway Residence, Galway City, County Galway

Alias D’Arcy

First Vows 22 November 1742
1741-1750 At Fontenoy College (AQUIT) - taught Grammar, Humanities and Rhetoric. Studied Theology
1749 at Bordeaux teaching Grammar and Rhetoric
1755-1758 in Ireland where he died

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Taught Humanities and Rhetoric for six years
1752-1755 In Galway
Battersby says he died 30 June 1758 by 1758 is added with a cross before it in HIB Catalogue

◆ Fr Francis Finegan SJ :
Had completed two years Philosophy before Entry 28 September 1740 Bordeaux
1742 After noviceship he completed Philosophy and spent four years Regency at Fontenoy before Theology. Ordained 1750/1
1752 Returned to Ireland and assigned to Galway Residence. He remained there on missionary work until his death 30 June, 1758

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BIRMINGHAM, NICHOLAS. He sometimes passed by the name of Darcy. He was born on the 26th of November, 1721, and entered the Order at Bordeaux, at the age of 19. After finishing his studies and teaching Humanities for six years, he was sent to the Mission, and in that capacity was employed in Galway. But his course was short: for eight years later viz, on the 30th of June, 1758, he was called to receive the reward of his labours.

Born: 27 July 1570, Galway City, County Galway
Entered: 19 January 1607, Tournai, Belgium - Belgicae Province (BELG)
Ordained: November 1607, Antwerp, Belgium - pre Entry
Final Vows: 1620
Died: 15 October 1651, Galway Residence, Galway City, County Galway

1611 4 years in Soc and 2nd year Theology - good religious, not academic. A businessman suitable as Minister or Procurator in an Irish Seminary
1620 Superior of Galway Residence; FV
1621 has studied Moral Theology
1622 in Connaught
1649 in Galway
1650 knows languages has been a Catechist and Confessor of many years

◆ Fr Francis Finegan SJ :
Son of Thomas and Helena, née Kirwan
Studied at Douai and was Ordained at Antwerp before Ent 19 January 1608 Tournai
1613 Returned to Ireland on completing his studies at Berghe-Saint-Winoc, France. On his way home he was arrested at Dunkirk but was released and made his way safely to Galway. The rest of his missionary life was spent in Galway city where he died 15 October 1651
A notable relic of the Old Society in Ireland is the chalice which John presented to the Galway Residence in 1620 and is still preserved at Coláiste Iognáid, Galway.

◆ James B Stephenson SJ Menologies 1973

Father John Bermingham 1570-1651
John Bermingham was born in Galway on 27th July 1570 and entered the Society at Tournai in 1607.

He worked all the time he was in Ireland in Connaught and was Superior of the Galway Residence. In 1649 he is mentioned as being almost an octogenarian.

He had a high reputation for sanctity. Living to a very old age he became incapable of active work, and spent the last years living with his own family in County Galway.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BIRMINGHAM, JOHN In 1649, this Rev. Father was an Octogenarian, and in high repute for sanctity, “vir plane Sanctus”. Incapable of active service, he was then living with his family in the Co. Galway.

Died: 03 October 1743, Lima, Peru - Peruvanae Province (PER)

In Chronological Catalogue Sheet and CATSJ A-H

Born: 29 October 1712, County Meath
Entered: 13 December 1732, Palermo, Sicily, Italy - Siculae Province (SIC)
Ordained: c 1742, Palermo, Sicily
Final Vows; 02 February 1754
Died: 03 April 1784, Leixlip, County Kildare

1760 was in Ireland

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Taught Philosophy as well as Moral and Scholastic Theology in Spain
1748 & 1755 Stationed in Kildare
1776 he signed an agreement with Fullam, N Barron, O’Halloran, FitzGerald, St Leger, Power, Morony, Austin C Kelly, Lisward, O’Callaghan, betagh, Mulcaile and Nolan, all ex-Jesuits (Bracken’s “History of Suppression”)

◆ Fr Francis Finegan SJ :
1734 After First Vows and studies at Palermo, Sicily, he was Ordained c 1742.
For a time he held a chair of Philosophy at Malta but gave up the post for church work over the next five years until his recall to Ireland, 1750
1750 Returned to Ireland where he ministered at Leixlip, where he eventually became Parish Priest.
At the suppression of the Society he was incardinated in Dublin diocese. He died at Leixlip in 1784

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

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

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

◆ James B Stephenson SJ Menologies 1973

Father Peter Berill 1713-1784
Fr Peter Berill was born in Leinster on October 12th 1712, and he entered the Society at Palermo in 1732.

He returned to Ireland sixteen years later, and was Professed on February 2nd, 1754.

He acted as assistant Parish Priest in Kildare and died there in 1784. He was one of the Trustees of the Mission Funds after the Suppression.

◆ MacErlean Cat Miss HIB SJ 1670-1770

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

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

Peter Berill 1712-1784
Peter Berill, born in Meath, 29 October, 1712, entered the Society in the Sicilian Province, 13 December, 1732. He made his noviceship and ecclesiastical studies at Palermo where he was ordained priest by 1742. After his tertianship he was appointed to a chair of philosophy at Malta but gave up this post after a year and for the next five years engaged in
church work and directed the Sodality of the Blessed Virgin and the Confraternity of the Bona Mors.
He returned to Ireland in 1750 and was assigned to the Dublin Residence but exercised his ministry at Leixlip where he eventually became parish priest. With his ex-Jesuit colleagues he accepted the brief of the Suppression of the Society on 7 February 1774 at Dublin and was incardinated in the diocese. He died at Leixlip in 1784.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BERILL PETER, was born in Leinster, on the 29th of October, 1712, and entered the Society at Palermo, on the 23rd of December, 1732. Sixteen years later he returned to his native Country as a Missionary, and was admitted to the solemn profession of the Four Vows on the 2nd of February, 1754. The year after I find him an assistant to a Parish Priest in Kildare.

Born: 20 December 1908, Le Bic, Rimouski, Québec, Canada
Entered: 14 September 1932, Florennes, Belgium - Campaniae Province (CAMP)
Ordained: 07 June 1944
Final vows: 02 February 1948
Died: 09 January 1991, Sudbury ONT, Canada - Canada Superiors Province (CAN S)

by 1954 came to Singapore (HIB) working - 1st group in Singapore with Patrick Joy

Born: 08 May 1738, Kells, County Meath
Entered: 03 November 1754, Nancy, France - Campaniae Province (CAMP)
Ordained: 24 May 1766, Pont-à-Mousson, France
Final Vows: 02 February 1772
Died: 16 February 1811, SS Michael and John, Dublin

1761 Master of Arts from Metz College and taught Humanities and Rhetoric for 3 years.
1765 Teaching Humanities at Pont-à-Mousson - not yet ordained.
1767 in Ireland

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
He was of the Betagh family of Moynalty, but “the hospitable mansion, the ample patrimony, had become the portion of plunderers” (Dr Blake’s funeral oration)
A sketch of his life with an engraved portrait is given in “Watty Cox’s Magazine”, March 1811, and in a funeral oration by Doctor Blake, Bishop of Dromore.
His monument, with an inscription, is in the Church of SS Michael and John.
He was Vicar General in Dublin; a celebrated and indefatigable Preacher. A Priest glowing with charity for the poor.
His name in Dublin was still synonymous with learning, piety, zeal and philanthropy (Oliver, Stonyhurst MSS)

◆ Fr Francis Finegan SJ :
Received a classical education at John Austin’s school in Dublin.
After First Vows he was sent for studies to Pont-à-Mousson, graduating MA, and then taught for 4 years Regency before being sent for Theology at Pont-à-Mousson where he was Ordained 24 may 1766.
1767 Sent to Ireland and became an assistant Priest at SS Michael and John, Dublin. While there he worked with Frs Austin, Mulcaile and Fullam at Saul’s Court Seminary
1773 At the Suppression he was appointed a curate at SS Michael and John, Dublin
1781 Founded a free parish school for boys at SS Michael and John, Dublin
1799 Appointed PP at SS Michael and John, Dublin and Vicar General of the Diocese until his death 16 February 1811
His memorably large funeral took place (temporarily) at the vaults of St. Michan's. Later his remains were brought back for reburial in the vaults of the newly-finished parish church of SS Michael and John

◆ HIB Menologies SJ :
The name “Betagh” is Biadhtach” in Irish, which signified a hospitable man. In the early days of Christianity in Ireland, it was customary that the “proprietor of the soil” who lived close to the high roads, to keep an open house for the entertainment of passing travellers, who would otherwise find it inconvenient, and in many instances fatal, to travel through the country. These people were called Biadhtach. It was very common practice, and suggests that communication between different parts of the kingdom must have been frequent.
The Betagh family held possession of a large tract of land in Moynalty, near Kells, undisturbed until 1641. When Cromwell had killed the King, Thomas’ father fought against him, as one of many Catholics who fought against the regicide, and on behalf of the Stuarts. He was requited for his bravery and loyalty. He had also sent his son to Paris at the start of the Cromwellian war for education. The land was taken by Cromwell and given to one of his followers. When Charles II was restored, the dispossessed were invited to reclaim their lands, and an application was received from a young Thomas Betagh, though the English possessor claimed he did not have the right, as he was a rebel, and the possessor prevailed in Court. His father then lived as a tanner in Kells.
In Paris, Thomas received his early education and then entered the seminary at Pont-à-Mousson, and progressed very rapidly through his studies. He became remarkable for his extraordinary literary attainments. he was highly esteemed in the seminary, never contradicting anyone unless it was a mater of dogma or morality. He had great self possession, and was heard to say “from the age of fourteen, Providence seemed to encompass him with an impervious shield, or barrier, which secured him against the attacks of the enemy of mankind”.
He remained in France until the Suppression by Clement XIV, and had been appointed a Professor of languages. He had intended to remain in France but for the Suppression. He returned to Ireland in 1773, and opened a Latin school with John Austin in Sall’s Court, Fishamble St. He was later appointed as curate at St Michael’s, called Rosemary Lane, where he earned a great reputation for sanctity and apostolic zeal. His main focus was the poor, and he seemed to have a great capacity to communicate with them, and at the same time, he retained his scholarship. He subsequently became PP at St Michael’s and also a Vicar General of the Diocese. All of this while he suffered from a severe infirmity, and protests from his physicians. He also established an “Evening School” in Skinner’s Row, primarily for the poor, and in an effort to support them from the punitive laws of the time. From that school he chose a certain number, whom he thought might at some future time be appropriate for the priesthood. In many ways he is the link between the Suppressed and Restored Society. The same year that he died, his protégée Peter Kenney, founder of the restored Society, finished his Theological studies.
An obit in “The Dublin Magazine” March 1811
His death was looked on as a public calamity. On the days of his funeral, many shops were closed, and a huge number followed his remains to their resting place.
Nicholas Sewell SJ to Thomas Betagh SJ 07 July 1809 :
“About three weeks ago I informed you that we proposed, towards the end of this month, sending some of the Irish Eleven to Palermo, in order to finish their studies there, and to obtain ordinations. For this end, we wrote to our friend Mr George Gifford, at Liverpool, to inquire whether there would be any ship sailing from thence for Palermo, about this time. Mr Gifford, finding a good ship, with proper accommodations, ready to sail, engaged with the captain to take six of our young men , binding himself to forfeit the whole passage money if he did not get on board by the 5th of this month. Thus we were obliged by the contract to send the young men immediately to Liverpool, and by a letter from one of them, they were going on board the ship on the 4th, and I suppose the have sailed before this. The names of the young men are : Bartholomew Esmonde from Kildare; Paul Ferley Dublin; Charles Aylmer from Kildare; Robert St Leger, Waterford; Edmund Cogan, Cork; James Butler, Dublin. The first two are not on the Irish Establishment. It was the free voluntary choice of them all to go. They are all young men of abilities, have done very well in their studies here, and are likely to do credit to their country, and Mr Plowden speaks much praise of them all. A time was pressing, we could not wait for your answer to my last letter, which I hope you received. The Rev mr Stone will return home tomorrow. We are all very well, and our new building rises fast and well..........

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

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

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

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

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

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

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

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

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

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Betagh, Thomas
by Dáire Keogh

Betagh, Thomas (1738–1811), Jesuit priest and educator, was born in May 1738 in Kells, Co. Meath, into a family of tanners whose ancestors had lost their estates in the Cromwellian confiscation. He received his early education at Kells, but was enrolled in the Jesuit academy in Saul's Court newly established by Fr John Austin (qv) when his family moved to Dublin. In 1755 he entered the Jesuit seminary at Pont-à-Mousson in Lorraine, France, where he taught theology and languages following his ordination in 1762.

Betagh returned to Ireland in 1769 and began his ministry as a teacher at Saul's Court. His arrival in Dublin coincided with the revival which characterised late eighteenth-century Irish catholicism; Fr Betagh was in the vanguard of this movement. Throughout, his priority remained education. In 1784 he succeeded Austin as rector of Saul's Court, and his graduates included Daniel Murray (qv), later archbishop of Dublin, and the Jesuit Peter Kenney (qv), founder of Clongowes Wood College. In addition to this academy for the ‘better sorts’, Betagh founded evening, day, and Sunday schools, first in Schoolhouse Lane and finally in Smock Alley. In this ‘Free School’ he was, in the words of his funeral oration, ‘father, physician and director’ to three hundred boys.

Following the suppression of the Jesuits by Clement XIV in 1773, Betagh served as a priest of the diocese, first as a curate in SS Michael and John in Rosemary Lane. In time he became a vital collaborator of successive archbishops, as vicar-general to the reforming Archbishop John Troy (qv) and advisor to Archbishop Daniel Murray, his former pupil. In Jesuit history he forms a bridge between the Old Society, of which he was the last survivor and guardian of their funds, and the restored Society, whose revival, in 1814, he facilitated by sending a number of his students, including Peter Kenney, Bartholomew Esmonde, and Charles Aylmer (qv), to Stonyhurst and Palermo. A renowned preacher, he was also influential in nourishing the vocation of the young Catherine McAuley (qv), who founded the Sisters of Mercy.

Betagh lived through troubled political times. In the radical politics of the revolutionary age he was ranked, in 1796, among the ‘moderates’ by Dublin Castle informer William Corbet (qv) (d. 1838?). Recommended to the English traveller William Reed as ‘the most learned and best informed man in Ireland’, he was prominent in the anti-veto faction of the post-union era.

Betagh died 16 February 1811 at his home in Cook Street. In an age of increasing sectarianism, an obituary in Walker's Hibernian Magazine celebrated ‘this truly great man . . . as much esteemed by the Protestants as he was beloved by his own flock’. His funeral, attended by upwards of 20,000 people, was among the largest seen in the city. His remains were placed in the Jesuit vault in old St Michan's church. In 1822 they were transferred to the crypt of the new SS Michael and John chapel, Essex Street, the foundation of which he laid in 1810. His resting place was marked by an elaborate monument executed by Peter Turnerelli (qv). In 1990, when that church was deconsecrated, his remains were removed to the Jesuit plot in Glasnevin cemetery.

A stipple and line engraving likeness by John Martyn (d. 1828) (after William Brocas (qv)), published in 1811, is in the NGI, as is a pencil drawing by William Brocas; while the monument by Turnerelli in SS Michael and John, Dublin, has been dismantled, the medallion remains.

NAI, 620/25/170; Archives of the Irish Province of the Society of Jesus, Dublin, Betagh MSS; ‘Prosopography of Irish Jesuits’, Archives of the Irish Province of the Society of Jesus, Dublin; Monologies, 1800–99, Archives of the Irish Province of the Society of Jesus, Dublin; Walker's Hibernian Magazine (Feb. 1811); Cox's Irish Magazine (Mar. 1811); W. Reed, Rambles in Ireland (1815); M. Blake, Sermon preached on the lamented death of V. Rev. Thomas Betagh (1821); W. J. Battersby, The Jesuits in Dublin (1854); G. A. Little, Father Thomas Betagh (1960); ODNB

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962 & ◆ Irish Jesuit Directory 1934

FR THOMAS BETAGH, SJ
(And the Popular Schools of the Irish Jesuits in Dublin during the late Penal Times)

The eighteenth century was the epoch of triumph for the English State Church of the Protestant Colony in Ireland. That triumph was seen most strikingly in their joint action against Catholic Education. Evidence of this, as conclusive as it is laconic, may be adduced in the following excerpts from the Roman Records of the Irish Jesuit Mission during twenty-five years, the years when the Penal Code was wrought with care to its iniquitous perfection, 1692 to 1717.

On November 25th, 1694, Father Antony Knoles, SJ, Superior in Ireland (May 15th, 1694, to his death at Waterford, August 14th, 1727), writes to his personal friend, Thyrsus Gonzalez, General of the Order, at Rome : “ Very great is the diligence of our adversaries, and it is nou most intense, to prevent members of the Order from giving education to boys. But their zeal is enough to urge then to face the work and its danger with courage; they toil in secret”.

Father Knoles writes again to Rome, February 17th, 1695, telling how “at Kilkenny the State officials have committed to prison the colleagues that I had, because they carried on the education of a few boys”.

On February 12th, 1717, the Triennial Account sent to Rome states that “Father Michael Murphy is taking the risks of giving education to young people at this time in the capital of the country. He has taught Greek and Latin throughout the last five years, and is doing so at present”.

There is no need to set out here the ingenious thoroughness of the Penal Laws under which this educational work was being done through the eighteenth century. But it may be serviceable to insist upon the proved fact that the laws on education were being enforced by both the Cromwellian State and its State Church. There are fragmentary portions of the Grand Jury Records available for three or four counties of Munster, 1712 to 1724. They show continuous action by Grand Juries and Magistrates. In County Limerick alone, from 1711 to 1723, nineteen Popish schoolmasters were “presented” by the Grand Jury. With an absolutely Protestant common jury, and a Protestant judge of the new type this indictment meant conviction and transportation for life to serve as a bondsman on the cotton and tobacco plantations in America. Rewards were voted to informers. Scores of Catholic parents were also indicted at Assizes, as we know from the surviving patches of the “Record Books” for Galway and Clare and Kerry. We have the testimony, in “Reports to the Dublin House of Lords, November, 1731”, as to the activities of the prelates of the State Church, testimony given under their own hands and seals, Henry Naule, Bishop of Derry, declares that in his diocese, even in its mountainous areas, no Popish schoolmaster is allowed to teach. If they try to do so, they are constantly threatened with indictment at Assizes: and “they generally think proper to withdraw”. Edward Synge, State Archbishop of Tuam, Administrator of Clonfert and Kilmacduagh, in three separate reports confirms the evidence from Derry in precise detail. Then one Popish schoolmaster was recently convicted, he says, the effect was very salutary; the rest “absconded”.

A new policy of Constructive Aggression dated from 1733. In addition to these persecuting activities, the Parliament and Government at Dublin, with the enthusiastic support of Prelates and Press, Deans and Grand Juries, set on foot the Charter School system in 1733, and gave it liberal public grants from 1714. The Irish Jesuits had in very deed additional reasons for being active in education. Their reports to Rome at this period show fully that they realised this need. Rarely as many as twenty in number, they were at work in many or the former Anglo-Norman cities and towns, places no longer as Catholic as they had been, for they were very thoroughly cleared of Popish inhabitants both under William and under Anne. The need of schools, however, was greatest in Dublin. Aggressive proselytism, both under State auspices and by independent societies, has always been conspicuous in the capital of Ireland. Its preferred region for action has always been the poorest part of Dublin, from the Coombe northwards across the River Liffey to Henrietta Street and Bolton Street. From 1714, Dean Swift was thus active around the deanery house beside the Coombe; he had the constant support of Archbishop Willian King, 1702-1729, from his palace hard by. From 1727-30 the same work was powerfully pressed forward from his town residence by Primate Hugh Boulter of Armagh, the real governor of Ireland, from 1730 to 1750, the originator of the Charter Schools in the years 1730 to 1733.

This work of evil was combated on the spot by the Irish Jesuits, who, in the lanes and alleys of oldest Dublin, conducted schools all through the later Penal period, 1750 to 1810. They combined elementary with classical education, as did the country schools of that epoch, all over Ireland. There was then no talk of the educational ladder for the gifted children of the Catholic poor of Ireland. They had a broad highway, and the enemy knew it well. Samuel Madden wrote of it in 1738 in his “Reflections from the Gentlemen of Ireland, as landlords and as Members of Parliament”. In close collaboration with Bishop Berkeley and with Thomas Prior, he founded in 1731 what became the Royal Dublin Society. The determination of the Irish people to have full opportunities for a liberal education disgusted him. “Crowds of the Irish”, wrote the founder of the Madden Prize in Trinity College, Dublin, “waste their time and their substance as poor scholars. If only their spiritual governors were effectively removed, and their Church government by that means subverted, this would finish the work for us”. This “work” was repeatedly defined, in the Protestant school documents of the epoch, as to make the whole nation Protestant and English.

But even in that sorely-beset region of Dublin, commanded by the Castle, the King's Inns of Court, the two Protestant cathedrals, in addition to their two deaneries and the residences of the State Archbishops of Dublin and Armagh, Catholic schools managed to operate throughout that terrible century. The older Religious Orders, as the Carmelites from 1758, did great work in the cause of popular Catholic education. So did many hundreds of humble Catholic teachers, laymen and women, who conducted illegal schools among the very poor, north as well as south of the river. There was a sequence of efforts to conduct schools in the cities and larger towns from 1690 to 1720 and the ensuing decades. In 1750, John Austin, SJ whose name was long held in reverence, opened in Saul's Court, off Fishamble Street, a classical school. By 1770, with the aid of his brethren, such as James Philip Mulcaile and Thomas Betagh, a boarding house for pupils from the country was set beside Father Austin's school. It became, formally or virtually, the Diocesan School for Dublin, Meath, and adjoining counties. It produced such men as Daniel Murphy and Michael Blake, both determined opponents of the Veto proposals, 1799 to 1825.

The work for Catholic education, thus developed on what may well be termed the front line of action, was maintained all through their long lives by such men as Fathers Mulcaile, Austin, and Betagh. The alteration of ecclesiastical status which supervened for them, when, in the autumn of 1773, the Order to which they belonged was suppressed by the Holy See, made no difference in their daily service of popular education. When thus advanced to the rank of the pastoral or diocesan clergy, they acted as assistant priests in the same populous areas as before. Their school system expanded from Saul's Court into Skinner's Row, Hoey's Court, Smock Alley, Archbold's Court, and Schoolhouse Lane, while Father Mulcaile's energies were spent chiefly north of the River Liffey, in the lanes around George's Hill, Phrapper's, Ball's, Fisher's, and others besides.

Father Austin was the first of these school-men to be called to his reward. His death evoked a wonderful manifestation of regard from Catholic Dublin, Twelve years afterwards, 1789, a Protestant English traveller, Charles Topham Bowden, visited Dublin during an extended Tour in Ireland (London, 1791). Having come upon Father Austin's epitaph in the parish Cemetery of St. James, he recorded its text in full, and added :
“I was led to make inquiries relative to Austin, and was told he was a very remarkable character in this metropolis about twelve or fourteen years ago, of: extraordinary learning and extraordinary: piety; that he constantly dedicated all his acquisitions, which were very considerable, to the poor, visiting them in cellars and in garrets, never a day happy that he did not give food to numbers”.

Even more remarkable is the record and the popular recollection :of the great educational no less than the great ecclesiastical work done on to the very last week of his long life by the surviving Irish Jesuit of the Old Society, Tatler Thomas Betagh (1738-1811). When the Order was ejected from its 108 colleges in French, in 1762, by the arbitrary decrees of Louis XIV, at the instigation of Choiseul and Pompadour, Betagh was a student in Theology, just ordained at Pont-á-Mousson in Lorraine. The Irish Jesuits were well known at that ducal University as far back as 1592. Then one of their number, Richard Fleming, was Chancellor there, having among his students Pierre Tourier, the staunch Lorraine patriot, who became a notable organiser of schools for the children of the countryside, and who was canonised in our own times. Having given up his whole energies to work among the Catholic poor or St Michan's* parish, Father Betagh became its parish priest late in life, and was also Vicar-General of the diocese of Dublin some years before his death in February, 1811. Two aspects of his career have impressed themselves very distinctly on local tradition. He was a determined opponent of the “Veto” movements that would have subjected the entire religious administration of Catholic Ireland to the intervention of a Protestant, civil power, bitterly hostile in all its official instruments, and in all its political and social connections in Ireland, even more than in England, to everything Catholic and Irish. His courageous and outspoken views on this vital issue were a main determinant of the definitive rejection of the “Veto” by the Bishops of Ireland in 1808; and he was naturally a centre, of strength and influence for the whole country on that and on cognate questions. He exercised this influence, no less than he practised the noble work of popular education, up to the end. Unsuspected external evidence has recently been acquired:which sets his position forth very clearly; it may be here drain on in an abbreviated form. Among the numerous English travellers in Ireland who printed some account of their experiences on their return was a Baptist minister, William Reed, of Thornbury, in Gloucestershire. Reed landed at Cork in September, 1810, reached Dublin in November, and the very rare volume of his travels appeared in London, 1815. Of Father Betagh he writes thus:
“I desired to be better acquainted with the real character of the Roman Catholic religion in Ireland. On arriving in Dublin, I was desired to consult Dr Betagh, who was said to be the most learned and the best informed man in Ireland, and who added to these accomplishments an amenity of manners that was almost enchanting. Accordingly, one morning I knocked at the door of this venerable monk, but could not have access to him then, as he was giving audience to two Bishops. The next morning I found him alone. Requesting to know my business, he desired me to draw my chair nearer to the fire, and we soon entered into the depths of the most serious conversation. I questioned him on the subjects of Purgatory, Indulgences, the use of Holy Water, Praying for the Dead, Transubstantiation, Praying to the Saints, and particularly of the Virgin Mary, whom they call the Mother of God. I found him very eloquent. He defended every part of his system with an acuteness and force, ingenuity and masterly address, that astonished me. He had received me with the greatest politeness”.

His Baptist visitor did not have occasion to see Father Betagh at work in those schools of his, schools of the parish where he laboured and that still bear his name. But we may draw on Mr Reed's text to show how popular education then fared in the South of Ireland, along the roadside. It will serve to illustrate, by immediate comparison, the arduous service which the parish priest and Vicar-General of Dublin rendered during that autumn of 1810, which was to be the last in his earthly life. He taught his scholars in the cellars of Cook Street. The work was thus severer than that seen by Mr Reed on his way to Dublin in 1810, through Munster.

“A desire for education manifests itself, and very generally, among the lower orders of the people. In any wanderings through the country I found several very humble seminaries, called Hedge Schools. Not having any other convenience, the scholars are taught reading, writing, etc., in the open air, under the shade of some embowering hedge, or branching tree; and very often the green bank and the smooth shelves of the rock answer purpose of the bench and the desk”. - (Ramples Through Ireland, London, 1815, p.52).

The urban counterpart of the Munster Hedge Schools was described in the sermon on Father Betagh's life and work. It was delivered on Palm Sunday, 1811, by his own scholar, his colleague in the pastoral work of Dublin City, that Father Michael Blake, who was afterwards Bishop of the northern diocese of Dromore, down to 1860, He recorded with emphasis his experience of the poor among whom he, and his master, had worked for many years. “Our poor”, said Dr. Blake, “are the most interesting people on the earth, the most noble-minded, the most grateful, and most hospitable, the most considerate, and the fondest of learning”. To that decisive finding may be subjoined two sentences spoken by Dr. Blake on Father Thomas Betagh, the Dublin parish priest whose name and work have survived to this day on the lips of the poor and plain Catholics of the oldest city regions:
“Look to that Free School, where three hundred boys, poor in everything but genius and spirit, receive their education every evening, and where more than three thousand have been already educated. Can you estimate sufficiently the value of the man who established that institution; who cherished the objects of it; who supervised their instruction; who rewarded the most promising of them with a classical education; who, at the age of seventy three, would sit down in a cellar to hear their lessons?”

The Irish Jesuit, the last of the Old Society of 1540-1773, who provided and who taught in that Free Popular School for elementary and for classical education, died in February, 1871, at 92 Cook Street, Dublin. Just a year later, in 1812, Father Peter Kenney SJ, pupil of Father Betagh, the first Superior of the Restored Irish Mission of the Society of Jesus, reached Dublin after completing his ecclesiastical studies at Palermo in Sicily, and took up work at Mary's Lane Chapel, north of the River Liffey. His seven fellow-students, all of whom had been Father Betagh's scholars, followed him home, from 1811 to 1814.

Timothy Corcoran SJ
*Addendum for St Michan's read “St Michael’s”
◆ James B Stephenson SJ Menologies 1973

Father Thomas Betagh SJ 1738-1811
Fr Thomas Betagh was the last survivor of the Irish Jesuits of the old Society. Like many another Irish family, his forefathers had been deprived of their estate, Moynalty, near Kells, for their loyalty to the Stuarts and their Faith. They were reduced to the state of peasantry. Thomas’ father was a tanner at Kells. He was born on May 8th 1738, and having received a grammar school education in Father John Austin’s school in Saul’s Court, Dublin, he was sent at the age of fourteen to the Jesuit Seminary at Pont-á-Mousson, in Lorraine, in 1752. He had a brilliant course here and ended up as professor of Classical Languages at the Ecclesiastical University. On the Suppression of the Society, he returned to Ireland and resumed his teaching activities with his old master, Fr Austin in Saul’s Court.He was appointed a curate at St Michael’s parish in Rosemary Lane, and succeeded as Parish Priest and Vicar General in 1799.

His work as a pastor and educationalist was unflagging, in spite of continual ill-health, for which he suffered all his life with a hernia. In addition to the ordinary school at Saul’s Court, which served as the sole source of education for Catholics in Dublin, and as the Seminary for the Diocese, he instituted his famous night-schools for the poor, in Schoolhouse Lane, in Hoey’s Court, Smock Alley, Derby Acre and Skinners Row. With good reason he did become a legend to the people. A friend once voiced the sentiments of the public “Oh Betagh, what will become of us when you go to heaven?” With his brilliant student Peter Kenney in mind, he replied “No matter; I am old and stupid; there is a cock coming from Sicily that will crow ten times as loudly as I could”.

He died at twelve o’clock on the 16th of February 1811, at his residence in 80 Cook Street, Dublin, aged 73. His remains were finally deposited in the old chapel at Rosemary Lane. A monument was erected to him there and subsequently removed to a new Church of SS Michael and John. It is estimated that no fewer that 20,000 people walked at his funeral.

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

Thomas Betagh 1738-1811
Thomas Betagh, born 8 May 1738 of an old Meath family, once Lords of Moynalty, received his classical education at Father Austin’s school in Dublin before he entered the Society at Nancy 3 November 1754. After his noviceship he studied at the University of Pont-à-Mousson where he graduated M.A. He entered on his regency in the same city and having professed rhetoric there for four years he studied theology, He was ordained priest at Spire on 24 May 1766. He was recalled to Ireland the following year and appointed assistant priest in the parish of St Michael and John He also collaborated with Fathers Austin, Mulcaile and Fullam in Saul's Court seminary.
On the Suppression of the Society he was incardinated in the diocese and appointed curate at St Michael and John's. As curate of the parish he founded in 1781 his free school for boys. In 1799 he was appointed parish priest and Vicar General of the diocese. Shortly before he resigned his parish in 1810 he laid the foundation stone of the parish church. He died on 16 February 1811 and was buried temporarily in the vaults of St.Michan's church. His remains were later reburied in the vaults of the new church and remained there until the deconsecration of the venerable church building. He now sleeps in the great Jesuit plot at Glasnevin. He was the last to die of the ex-Jesuits of the Third Irish Mission but he lived long enough to know that the first Jesuit of the Irish Mission soon to be restored, Peter Kenney,one of his own former pupils, was already ordained priest and ready to return from Sicily to Dublin.

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

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BETAGII, THOMAS. This very Rev. Father and Vicar General of the Archdiocess of Dublin, entered into his rest in the Irish Metropolis on the 16th of February, 1811, aet. 74. The vast attendance of Citizens and Clergy at his Funeral Obsequies was a public testimony to his worth and charity. His monument was to be seen in the Old Chapel, Rosemary Lane, and now in the New Chapel of SS. Michael and John, Lower Exchange street, Dublin, on the Epistle side of the Altar. The inscription is as follows :

" Glory to God, most good, most great."
" THIS MARBLE,
CHRISTIAN BROTHER, PRESENTS TO YOUR VIEW, THE LIKENESS OF
THE VERY REV. THOMAS BETAGH, S. J.
(VICAR-GENERAL OF THE ARCHDIOCESS OP DUBLIN,)
AND DURING MORE THAN TWENTY YEARS
THE EXCELLENT AND MOST VIGILANT PASTOR OF THIS PARISH,
WHO GLOWING WITH CHARITY TOWARDS GOD AND HIS NEIGHBOUR,
WAS EVER INDEFATIGABLE IX HIS MINISTRY,
TEACHING, PREACHING, AND EXERTING ALL HIS POWERS
TO CONFIRM THE TRUE CHRISTIAN IN THE FAITH ONCE DELIVERED TO THE SAINTS, AND TO BRING BACK THE STRAYING INTO THE WAYS OF SALVATION.
HIS CHIEF DELIGHT AND HAPPINESS IT WAS
TO INSTRUCT THE YOUNG, ESPECIALLY THE NEEDY AND THE ORPHAN,
IN RELIGION, PIETY, AND LEARNING,
AND TO FORWARD AND CHERISH THEM WITH AFFECTION TRULY PATERNAL.
HIS ZEAL FOR THE SALVATION OF SOULS CONTINUED TO BURN WITH UNDIMINISHED ARDOUR,
UNTIL THE LAST MOMENT OF HIS LIFE,
WHEN WORN DOWN BY LINGERING ILLNESS, AND INCESSANT LABOURS,
THIS GOOD AND FAITHFUL SERVANT DELIVERED UP HIS SOUL TO GOD
IN THE YEAR OF HIS AGE, 73, AND OF OUR REDEMPTION 1811.
MAY HE REST IN PEACE.
TO THIS MOST DESERVING MAN, THE OllNAMBNT OF HIS PRIESTHOOD AND HIS COUNTRY,
THE CLERGY AND PEOPLE OF DUBLIN WHO ATTENDED HIS FUNERAL,
WITH MOST MOURNFUL SOLEMNITY AND UNEXAMPLED CONCOURSE,
HAVE ERECTED THIS MONUMENT AS A LASTING MEMORIAL OF THEIR LOVE AND GRATITUDE."

N.B. Brocas has engraved the Portrait of this Apostolical Father, whose name is still synonymous in Dublin, with Learning, Piety, Zeal, and Philanthropy. In the Freeman s Journal of the 17th of October 1815, is the following description of the Monument:
"DR. BETAGH’s MONUMENT,
“The Monument erected to the memory of the late Rev. Dr Befagh, in the Chapel of St. Michael and St. John, was Sunday opened for public inspection. It was executed by Turnerelli, of London, who is, we understand, a Native of Ireland. The composition of this elegant piece of Sculpture, consists of two figures in beautiful statuary marble ; the one a female, representing religion in a pensive attitude, with the usual symbol of redemption, the cross ; the other, an orphan whom religion seems to protect, and who is resting on an urn that stands between them. The Boy s countenance is expressive of that sorrow, natural to the impression on the mind, when a benevolent protector no longer exists. So far the group is connected : but the Medallion of the deceased, attached to the Pyramid of black marble, appears at the top and this rests on a plinth, supported by fluted pilasters, with the inscription title in the centre. Much simplicity of character pervades the whole of this specimen of art, at the same time the recollection of departed worth, and its grateful tribute, are well sustained by the chaste power of the chisel. And every person of taste will rejoice, that the calm delights of science are not totally extinguished in this country”.

Born: 01 September 1812, Camerino, Macerata, Italy
Entered: 27 November 1833, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: 1843
Final vows: 02 February 1845
Died: 04 December 1874, Lyon, France - Venetae Province (VEM)

Came to HIB in 1861 working at St Francis Xavier's, Upper Gardiner Street, Dublin.

Died: 27 September 1648, Ireland

Born: 06 March 1941, Chalfont St Peter, Buckinghamshire/Northampton, Northants, UK
Entered: 07 September 1959, Manresa, Roehampton England - Angliae Province (ANG)
Ordained: 24 August 1974, Northampton Cathedral of St Mary & St Thomas, England
Final Vows: 02 February 1981, Bogotá, Colombia
Died: 12 January 2022, Craigavon Area Hospital, Portadown, County Armagh

part of the Iona, Portadown community at the time of death

Born : 6th March 1941 Chalfont St Peter, Buckinghamshire, England
Raised : Northampton, Northants, England
Early Education at Beaumont College SJ, Windsor, England
7th September 1959 Entered Society at Manresa House, Roehampton, London
8th September 1961 First Vows at Manresa House, Roehampton, London
1961-1964 Studying Philosophy at Studying Philosophy at Heythrop College
1964 living at Harlaxton & St Mary’s, Woodhall House, Woodhall Road, Colinton, Juniper Green, City of Edinburgh
1964-1965 Wimbledon College London, England - Regency : Teaching Latin & English at Wimbledon College, Edge Hill
1965-1968 Campion Hall, Oxford, England - Studying English Language & Literature at Campion Hall, Brewer St
1968-1971 Stoneyhurst College, Clitheroe, Lancs, England - Regency : Teaching English at Stonyhurst College
1971-1972 Southwell House, London, England - Studying Theology at Heythrop College, London, England
1972-1975 Toronto, ON, Canada - Studying Theology at Regis College, Ontario, Canada
24th August 1974 Ordained at Northampton Cathedral of St Mary & St Thomas, England
1975-1976 Tertianship at Medellin, Colombia
1976-1980 Medellín, Colombia - Pastoral Work in Parroquiua María Auxiliadora, barrio Zamora, & Fe y Alegría
1980-1982 Cali, Colombia - Pastoral Work in Parroquia San Ignacio
2nd February 1981 Final Vows at Bogotá, Colombia
1982-1984 Santander, Colombia - Parish Work at Parroquia de la Santissima Trinidad, Sabana de Torres
1984-1998 Liverpool, England - Parish Priest at The Friary, Bute Street; Director of Inner-City Project; Studying for MSc in Drugs & Addictions at John Moore's University
1998-2022 Iona, Portadown - Community Development and Reconciliation Ministry; Spiritual Director; Treasurer
1999 Trainer with Meditation Northern Ireland
2001 Studying for M Phil at Irish School of Ecumenics/TCD; Board “Northern Ireland Support Group”
2005 Prison Ministry
2007 Youth Conferencing with Northern Ireland Youth Justice Agency
2011 Prison Ministry (ex-prisoner support); Community Development
2013 Studying for Doctorate in Professional Studies in Practical Theology at University of Chester

William George Michael Bingham SJ
Michael had a good Christmas day with the Belfast community. On St Stephen’s day he had the symptoms of a heavy cold and tested positive on the Antigen test two days later. His temperature went up on 5th January and he was taken to hospital by the emergency services the following day. He moved on full oxygen through the last stages and died peacefully on the 12th January.

Michael was a member of the British Province who published the following notice to the Province on Wednesday January 12th 2022:

Dear Brothers in Christ,

I am sorry to let you know that Fr Michael Bingham SJ died at around 9.10am this morning, Wednesday 12th January, in the Craigavon Area Hospital in Portadown. He had been admitted there last Thursday with COVID, exacerbated by underlying health conditions. He was 80 years old, in the 63rd year of religious life.

Michael was born on 6th March 1941 in Chalfont St Peters, Buckinghamshire. He was educated at St John’s preparatory school, and then at Beaumont College. On finishing school he entered the novitiate at Manresa, Roehampton in 1959. After taking his First Vows there, he was sent to Heythrop in Oxfordshire for philosophy. An intervention by the Province’s Visitor, Gordon George, interrupted these studies, but in 1964 he began a year teaching at Wimbledon College. He next took an MA in English literature and language at Campion Hall, and then taught for three years as a regent in Stonyhurst. A year of theology at Heythrop (by then in London) followed, and then between 1972 and 1975 he studied for an MDiv at Regis College in Canada, returning for ordination in Northampton in 1974. The following year he made his tertianship in Colombia, remaining there afterwards, working for eight years with Fe y Alegria and in parish ministry. In 1984 he returned to Britain, and worked in the SFX and Friary parish in Liverpool for the next fourteen years. Finally, in 1998, at the invitation of the Irish Province he moved to Northern Ireland, where he would spend the rest of his life, in a variety of ministries of reconciliation in Portadown.

Funeral arrangements will be sent out in due course. May he rest in peace

https://www.jesuit.ie/news/michael-bingham-sj-a-heart-of-gold/

Michael Bingham SJ – ‘a heart of gold’

Many tributes in the local press of Ireland and England have been paid to Fr Michael Bingham SJ, the British Jesuit who worked for peace and reconciliation in Northern Ireland for over two decades. He died peacefully at 81 years old at Craigavon Hospital, Portadown, County Armagh, on 12 January 2022. Frank Brady SJ, the homilist at the Funeral Mass on 17 January, spoke of Michael’s long and varied life as a Jesuit and his capacity to always see the good in others.

Fr Damian Howard, Provincial of the British Jesuits, responded to Michael’s death on Twitter. He commented:

“So sad to announce the death this morning of Fr Mike Bingham SJ. Over two decades working for reconciliation in Portadown, Northern Ireland and a lifetime dedicated to justice and human dignity. Truly an unsung hero. May he rest in peace.”

SDLP MLA Dolores Kelly paid tribute in the online publication Armagh I. She said:

“Originally from Liverpool, he was soon adopted as a local after moving to Portadown. When tensions arose in this area Fr Bingham was known to be a calming voice. He also worked hard to foster good cross-community relations and he himself enjoyed a strong relationship with the other church denominations in the area.

He was widely recognised for his work with the Drumcree Community Trust, where he served for over 20 years, including as chairperson, where he worked to make a real difference to the lives of ordinary people in this area.”

The Funeral Mass took place in the Church of St John The Baptist, Drumcree, on 17 January, followed by burial in the adjoining cemetery. Homilist Frank Brady SJ, who lived and worked with Michael in Portadown, referred to his broad experience and ministry around the world.

He noted Michael’s five masters degrees, competence as a cellist and appreciation of nature. He spoke of his ministry with Native American people in Canada, his work in Colombia, other Latin American countries, inner city Liverpool and 23 years in the local community of Portadown.

He also mentioned Michael’s dedication to hearing the stories of prisoners and ex-prisoners in Northern Ireland, Britain and Toronto and his work with young offenders in Northern Ireland.

Speaking to the congregation at the Funeral Mass, Fr Frank said:

“Michael had a great sense of direction. He walked the walk and he talked the talk with us, with young people, on your behalf, to create a hope-filled future for us all. And he was achieving that because we and particularly young people let him in, let him in to our lives.

You helped him to discover God. You helped him to discover the Father of Jesus and our Father. As he said himself, God, the one who always believes in us long before we ever believe in him or even name him, and long before we believe in ourselves.”

Fr Frank continued:

“So many have said that Michael could always see the good in others. He was all give, had a heart of gold. And he could get quite angry at what he saw as injustice, but he learned to use that anger to move him peaceably, to do something about it.

His hope is that we too will discover God, our discovering God to one another as we walk this way together. That we too will discover the meaning of St Paul’s prayer as Jesus’ love grows in our hearts. God rest you Michael.”

Fr Michael Bingham SJ is deeply regretted by his sisters, brothers, nieces, nephews, the Jesuit community in Portadown, Armagh and other Jesuit communities in Britain and Ireland.

Requiescat in Pace

Born: 02 January 1911, Ballinrobe, County Mayo
Entered: 01 September 1928, St Stanislaus College, Tullabeg, County Offaly
Ordained: 13 May 1942, Milltown Park, Dublin
Final Vows: 08 December 1976, Hong Kong
Died: 03 October 1991, St Paul’s Hospital, Causeway Bay, Hong Kong - Macau-Hong Kong Province (MAC-HK)

Part of the Wah Yan College, Hong Kong community at the time of death

Transcribed HIB to HK : 03 December 1966

Father was a retirted doctor and shopkeeper. Parents now reside at Rostrevor Terrace, Rathgar.

Three sisters

Early education in a Convent school in Ballinrobe and another in Dublin he went to Terenure College. He then went to Belvedere College SJ for five years.

by 1937 at Aberdeen, Hong Kong - Regency

Second World War Chaplain

◆ Hong Kong Catholic Archives :
Death of Father Alan Birmingham, S.J.
Former editor of “Sunday Examiner” dies in Hong Kong
R.I.P.

Father Alan Birmingham, a long-time editor of the “Sunday Examiner” died here after a brief illness on 3 October 1991.

Father Birmingham, a Jesuit, had lived in Hong Kong for almost 50 years, having first arrived here in November 1936.

Born in Co. Mayo, Ireland, in 1911, he joined the Society of Jesus (Jesuits) in 1928 after secondary school and went on to take an honours degree in mathematics in the National University of Ireland.

After his arrival in Hong Kong in 1936 he studied Cantonese and then taught for a year in Wah Yan College, then in Robinson Road, before returning to Ireland a few months before the outbreak of the Second World War to complete his Jesuit training.

Ordained a priest in Dublin on 13 May 1942, he became a Catholic chaplain, with the rank of Captain, in the wartime British Army, thus delaying his return to Hong Kong.

Having served in England and Northern Ireland, he was assigned to land with the Allied forces sea and air assault on the north coast of France on “D-Day”, 6 June 1944.

He afterwards said that his main task on those fateful first days ashore was burying the dead on the beaches where they had landed.

He stayed with his soldiers in France, Belgium and finally Germany until mid-August 1945.

He was then re-assigned to India from where he was “demobbed” (returned to civilian life) in October 1946.

After returning to Hong Kong in February 1948, he was sent for some months to Canton (Guangzhou) where a Jesuit colleague, Father John Turner, was lecturing at Chung Shan University.

That summer he moved back to Hong Kong, becoming a professor of Dogmatic Theology and later of Sacred Scripture at the then Regional Seminary in Aberdeen where Chinese priests from many dioceses in South China received their professional training. He held these posts for nine years.

During those years he also lectured briefly on philosophy and English literature at the University of Hong Kong.

In 1957, he was appointed editor of the “Sunday Examiner.” He was by far the longest-serving editor of the paper, remaining in the position for 33 years until his 80th birthday on 2 January this year.

On the death of Father Fergus Cronin SJ, Father Alan took over as rector of the busy Catholic Centre Chapel.
Sunday Examiner Hong Kong - 9 November 1990

◆ Biographical Notes of the Jesuits in Hong Kong 1926-2000, by Frederick Hok-ming Cheung PhD, Wonder Press Company 2013 ISBN 978 9881223814 :
Having graduated from UCD with an Honours degree in Mathematics he was sent to Hong Kong in 1936.
He studied Cantonese in Hong Kong and then did some years of teaching in Wah Yan Hong Kong.

After Ordination in 1942 he was appointed Catholic Chaplain with the rank of Captain in the wartime British Army. He was assigned to land with the Allied force on “D-Day”, June 6th 1944. He remained with his soldiers in France, Belgium and finally Germany until mid August 1945. He was then reassigned to India until October 1946, when he returned to civilian life.

He returned to Hong Kong in February 1948and took up a post as Professor of Dogmatic Theology, and later Scripture at the Regional Seminary in Aberdeen. He also lectured in Philosophy and English Literature at the University of Hong Kong.

He was the Editor of the “Sunday Examiner” for almost 33 years (1957-1991). For more than twenty years he edited the English writings of László Ladányi in the “China News Analysis”. He also celebrated Mass regularly at St Joseph’s Church on Garden Road for over thirty years.

◆ The Belvederian, Dublin, 1992

Obituary

Father Alan Birmingham SJ

Learned Priest Who Served Faithfully for “Fifty” Years in Hongkong.

Fr Biriningham did not say Mass in the Catholic Centre Chapel, in busy Hongkong Central District on Wednesday, October 4th. He had done so the day : before, and for many months since Fr F Cronin had died. Instead, Fr S Coghlan and Fr M McLoughlin took him to St Paul's Hospital Causeway Bay. He was feeling groggy and could not lift one of his arms. That afternoon, in the Intensive Care Unit, he died. A little more than a year previously, he had had heart surgery (aneurysm) but recovered. But he had a long beard which made him look like a retired sea captain. All his life he had had good health. He fought a cold on his feet, and though he did not feel so well in the mornings, regained his strength by the afternoon. For thirty years, he was never a patient in a hospital.Priests throughout East Asia and beyond will have known him as the editor of the Sunday Examiner, which was appreciated for his wide cover age of church news in the world, as well as for its well written editorials. In the diocese, he was not so much widely known, as well known. Some priests remember his kindness from the days he taught them Theology in the Seminary (1949-1956). Those who went to the nine o'clock Sunday Mass at St. Joseph's remember him since the days of Fr Franelli, which go back more than thirty years previously. His deep voice was often remembered as a mutter, inspiring devotion and trust. He often heard confessions in St Joseph's and the Catholic Centre Chapel.

He first went to Hongkong in 1936, where he spent time learning Cantonese, and then teaching in Wah Yan College, Robinson Road. He was born in Ballinrobe, Co Mayo, where the family had a wholesale business. His father qualified as a medical doctor, but never practised, taking on the family business, but retiring to Dublin when he was 45 years old. Alan first went to the Carmelite Fathers in Terenure, and retained an affection for the Carmelites. He then went to the Jesuit College, Belvedere, and after five years entered the Society of Jesus in 1928. His university studies at UCD were in Mathematics, and sometimes it was said that, in later life, the prime numbers gave him sleepless nights. After three years in Hongkong he returned to Ireland to study Theology and was ordained in 1942. While he was a priest in the Jesuit Church of Gardiner Street, the Provincial requested him to be a Chaplain in the British Army. He gave family reasons for not doing so, and he was told that these were valid but not sufficient to refuse the pastoral needs of those in the War. He joined as an Army Chaplain as part of christian charity and out of human solidarity. He was with the first wave to land on the beaches of Normandy on D-Day June 1944. He remembered a day when he saw 700 wounded and 250 burials. He was demobolised in 1947, and did Tertianship in Dublin under Fr J Neary, who also had been in Hongkong.

When he returned to Hongkong as a priest in 1948, he went to join Fr Tumer at Chung Shan University, Gaungzhou, but after a few months was asked to teach in the South China Regional Seminary, Aberdeen. He taught Dogma and Scripture until he was asked to assist Mgr C Vath at the Catholic Centre, with the editing of the Sunday Examiner. And he did it for 33 years! Quietly working as a priest, he slowly did his writing. He always used a pen, and never a typewriter. He was a very slow worker, and always worked deliberately and accurately. He was never in a hurry and always had time for people. His clear English style was highly esteemed. His funeral was at St Joseph's Church, where he was known as the priest at the Sunday Masses for thirty years. The main celebrants were Cardinal Wu, whom he taught, Archbishop Tang, Fr W Lo, and 39 of his fellow Jesuits, thirty other priests; more than a dozen diocesan, a dozen Maryknollers, and those of other congregations, not least being the PIME Fathers. The Mass was at 12.30 to enable the people from government and business offices to be present, and about
150 of them were there.

His brother had been a medical doctor teaching at University College Dublin. His father was anti-clerical, but a devout Catholic. “Alan” was more pastoral than clerical, and though his theological thinking was conservative, it was always kind, and at the service of people. Learned and kind, writer and at the service of all, such was the man all remembered.

Born: 23 August 1819, Ballyellen, County Carlow
Entered: 06 November 1839, St Andrea, Rome, Italy - Romanae Province (ROM for HIB)
Ordained: 1851
Died: 07 December 1854, New Orleans, Louisiana, USA - Lugdunensis Province (LUGD)

by 1844 in Rome studying
by 1847 at Vals (LUGD) studying
by 1851 at New Orleans College LA, USA (LUGD)

◆ HIB Menologies SJ :
1847 Studied at Vals with Joseph Dalton, Joseph Lentaigne and John Grehan.
c 1851 He was loaned to the New Orleans Mission, and had as a companion the famous Theobald Butler.
He died suddenly while preaching at Louisiana 07 December 1854.

Born: 19 April 1818, Dublin
Entered: 14 August 1834, Frederick, MD, USA - Marylandiae Province (MAR)
Ordained: 1846
Final vows:16 January 1853
Died: 05 November 1896, St Joseph's College, Philadelphia, PA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

Born: 1589/92, Galway City, County Galway
Entered: 1620, Lisbon, Portugal - Lusitania Province (LUS)
Ordained: 1620 - pre Entry, Lisbon, Portugal
Died: 05 August 1626, Bragança, Portugal - Lusitania Province (LUS)

Studied two years Theology and was a Bachelor of Arts
1625 at Angra College in Island of Ierceira (Azores?), Minister and Prefect of Church
1628 Minister and procurator of “Villaniciosa (Villa Niçova?) - had been Procurator in Irish College in Lisbon
1633 Confessor at Porto
1636 at Bragança College : Confessor and Consultor, was minister for 9 years

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
He was in Portugal in 1621 when his Superior wanted him for the Connaught Residence.
He was probably a grandnephew of Archbishop Bodkin, whose “nephew, grandnephew and great grandnephew entered Religious Orders” (cf Foley’s Collectanea)

◆ Fr Francis Finegan SJ :
1622 Was supposed to go to the Connaught Residence after First Vows, but his Portuguese Superiors retained him for their own work. So, he was appointed Minister and Prefect of the Church at San Miguel in the Azores. Later he held similar positions in Villa Viçosa and Porto.
Served for a time as Procurator of the Irish College Lisbon.
1636 By this time he was Operarius and Consultor at the Residence of Bragança where he died before 1639.

Born: 26 June 1896, Great Denmark Street, Dublin
Entered: 31 August 1914, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1931, Milltown Park, Dublin
Final Vows: 02 February 1934, Clongowes Wood College SJ
Died: 02 November 1973, Milltown Park, Dublin

Father was a barrister and County Court Judge and now live at Upper Mount Street, Dublin.

Youngest of a family of six, one brother and four sisters.

Early education by a governess and then at Belvedere College SJ for four years. He then went to Clongowes Wood College SJ for four years.

by 1933 at St Beuno’s Wales (ANG) making Tertianship

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Bodkin, Matthias McDonnell
by Felix M. Larkin
found in Bodkin, Matthias McDonnell (1849–1933), journalist and lawyer, was born in October 1849 at Tuam, Co. Galway

Bodkin married (1885) Arabella Norman (c.1854–1931), daughter of Francis Norman, solicitor, of Dublin, and Margaret Norman (née Adrian; c.1820–1883). They had two sons and four daughters, of whom the eldest, Thomas Patrick Bodkin (qv), was director of the NGI 1927–35. Their youngest daughter, Emma Bodkin (1892–1973), was one of the first women chartered accountants in Ireland. Two other daughters became Carmelite nuns. The youngest of the family, also Matthias McDonnell Bodkin (1896–1973), was a Jesuit priest and author. Born 26 June 1896 in Dublin and educated at Belvedere College and Clongowes Wood College, he entered the Jesuit noviciate in 1914 and was ordained 1932. For many years a teacher in Clongowes, Mungret College, and Belvedere, he served as a Royal Navy chaplain during the second world war in Derry and for a brief period in the Pacific on board HMS Anson. Afterwards, his eyesight failing, he undertook mainly retreat work and counselling. He died 2 November 1973 at Milltown Park, Dublin. Like his father, he was a prolific writer – largely on religious themes, but also of adventure stories for boys. His most substantial book, a life of fellow-Jesuit Fr John Sullivan (qv) (The port of tears (1954)), did much to spread Fr Sullivan's reputation for sanctity. So as to differentiate his own from his father's work, Fr Bodkin never used his second Christian name.

NAI, private accession no. 1155; NLI, MS 10702 (F. S. Bourke collection: letters to M. McD. Bodkin and his wife, mainly 1880–1910), MSS 14252–64 (manuscript literary remains of M. McD. Bodkin); Freeman's Journal, 24, 25, 28–30 Jan. 1908; A considered judgment: report of Judge Bodkin forwarded to Sir Hamar Greenwood and read in open court at Ennis, Co. Clare, on Sat., 5 Feb. 1921 (1921); Another considered judgment: second report of Judge Bodkin (1921); Ir. Independent, Ir. Press, Ir. Times, 8 June 1933; Ir. Independent, 3 Nov. 1973; Lawrence W. McBride, The greening of Dublin Castle: the transformation of bureaucratic and judicial personnel in Ireland, 1892–1922 (1991); Frank Callanan, The Parnell split, 1890–91 (1992); Eamonn G. Hall, ‘Introduction’, M. McDonnell Bodkin, Famous Irish trials (1997 ed.); Anne Kelly, ‘Perfect ambition: Thomas Bodkin, a life (with particular reference to his influence on the early development of Irish cultural policy’ (Ph.D. thesis, TCD, 2001); Felix M. Larkin, ‘Judge Bodkin and the 1916 rising: a letter to his son’, N. M. Dawson (ed.), Reflections on law and history (2006)

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
Note from Daniel Fitzpatrick Entry
He was sent to Mungret in Limerick for his education. He had very fond memories of Mungret, especially his Jesuit teachers, like Mattie Bodkin, who had a significant influence on him.

◆ Irish Province News

Irish Province News 10th Year No 3 1935

Works by Father Mattie Bodkin SJ :

1. “Flood-tide” - A school story
2. “Lost in the Arctic” - A translation from the German of Svenson's " Nonni and Manni”.
3. “Studies in Sanctity” - Biographical essays
   Pamphlets
4. “The Stop Gap” - School story
5. “The Captain” - School story
6. “Saint Robert Southwell” - Hagiography
7. “Saint Bernadette” - Hagiography
8. “Blessed Peter Faber” - Hagiography
9. “Father Stanton” - Biography
10. “Forest and Jungle” - Biography
11. “Father De Smet” - Biography
12. “The Black Robe” - Biography
13. “Guy De Fontgalland” - Biography
14. “The Soul of a Child” - Biography

Irish Province News 16th Year No 1 1941

Clongowes :
Fr. Bodkin is to be congratulated on the production of his latest book, “Halt, Invader.” Its publication caused great interest here. We hope that his present work of contemplation and stimulation of youth at study will keep the springs of inspiration bubbling.

Belvedere :
An enthusiastic welcome has been accorded Father Bodkin's novel. “Halt Invader” whose hero is a Belvederian. One member of the Community believes that the Government should
subsidise the book and give a copy of it to every Irish citizen seeing that the book is, in his opinion, an exposition of the ideology of Irish mentality in the present war.

Irish Province News 49th Year No 1 1974

Obituary :

Fr Matthias Bodkin (1896-1973)

By way of preface to the appreciation proper we offer some salient dates and details of Fr. Bodkin's earlier years ;
He was born in Dublin - Great Denmark St - June 26th, 1896, the younger son of Judge Matthias McDonnell Bodkin. He was one of a family of six, one brother, Tom, a sister, Emma, of both of whom more anon, two sisters who became Carmelite nuns and a sister who became Mrs John Robinson. Fr Mattie was the last survivor of his generation.
He got his early schooling at Belvedere, practically adjoining his home and thence he later went to Clongowes and from there he entered the novitiate at Tullabeg on August 31st 1914. He was one of the “Twelve Apostles” of whom he himself gave some account in the obituary of Fr Fred Paye, from his hand, which appeared in the July number of the Province News, 1972. (He was an excellent panegyrist, and was frequently applied to to formulate an appreciation and readily obliged, despite the incapacity in later years of poor eyesight.) From Tullabeg after a brief period in the - home Juniorate, then usual, he advanced to Rathfarnham where he got a distinguished degree at the University in History. Thence to Milltown for Philosophy and in 1924 back to Clongowes and later to Mungret, Doc. Among his pupils in Mungret was Tadhg Mannion, Archbishop and Cardinal to be, who on a recent occasion visiting his Alma Mater affectionately recalled Mr Bodkin, as he then was, and wished particularly to be remembered to him. Milltown again for Theology and ordination 1932. On returning to Clongowes after the Tertianship he acquitted himself with success as Prefect of Studies for four years and later at Belvedere as teacher. One of the chores which regular fell to his lot was the editorship of the College Annual and in his leisure time he produced several school stories of dimensions of novels, “Flood Tide” being the more popular. He likewise wrote a memoir of Fr John Sullivarı... “The Port of Tears'.

Fr Bodkin's death in the night between All Saints' Day and the Commemoration of All Souls, when by a special effort he had said the customary three Masses for the Dead, after midnight, was in many ways a fitting end to a long life during which he had always been notable for the energy with which he threw himself into whatever task assigned him,
Those who saw the memorial card which was made after his death were somewhat taken aback to realise how much Fr Mattie's face had changed in appearance during his long, strenuous and often hard life. No man was better able to enjoy fun or any form of relaxation that appealed to him but there was always a sense of duty to be done, and done generously, at whatever cost to himself. He had a real gift of friendship and he was never short of friends. Whether as a teacher or a preacher, naval chaplain or confessor, in his last years, to more than one community of young Irish Christian Brothers, he gave himself heartily to each. The free independent judgment which was always a marked characteristic of his advice made him in old age an admirable confessor, just as in his youth the same independent judgment made him, to use a phrase from one who knew him many years ago in Belvedere, a superb teacher of history and English literature. Clongowes and Belvedere were very much the centres of Mattie’s life down to the year 1940 when he volunteered as a naval chaplain in Derry and in the Far East.
The fact that he was one of a very well known and respected Dublin family and that he lived in or near Dublin for so many years gave him a great advantage in forming the friendships which meant so much to him personally and which were so marked a feature of his apostolic work. He lived more than seventy years of life in Dublin at a time when Dublin was very much the centre of modern Irish life and his memory (usually but not always accurate in detail) made his conversation a stream of reminiscences that were always vivid to himself and of interest to his hearers, Again and again it was remarked that what Mattie remembered was almost always some kind word spoken to him or some good deed which had made an impression on him, possibly long years ago. He was quick to complain of some passing episode that irritated him but his wide ocean of personal memories seemed full. to overflowing of kind and generous thoughts.
The failure of Fr Bodkin's eyesight which was so heavy a cross for him to bear in the years after his return from service in the English Royal Navy exacted more from him than from most other sufferers from this affliction for all through life he had been a great reader of books and a lover of fine pictures. As a boy, in his father's house he had the good fortune of knowing Sir Hugh Lane, then at the height of his influence in Irish artistic life and in later years, he had the constant stimulus of his brother Tom's example, first as Director of the National Gallery in Dublin, then of the Barber Institute in Birmingham
But there was another strand of the family tradition: if Tom Bodkin's name will always be remembered in connection with theNational Gallery and the controversy that arose over the final disposition of Hugh Lane's bequest to Dublin the name of his sister, Emma, was even more closely linked with Frank Duff’s apostolate and work for the Legion of Mary at home and abroad. It was probably Emma's influence which first turned Mattie's thoughts to the welfare, spiritual even more than temporal, of the young girls who for one reason or another had been left without family or friends to help and advise them. What Fr Mattie did for those girls and often for many years successively, when they turned to him as to a friend upon whom they could always count, is known only to God. Emma predeceased him by a few months here in Dublin. Both, we are confident, have received in Heaven the reward which the Lord promises to those who give and give generously to children and to those in need. Requiescant in Pace.

◆ The Belvederian, Dublin, 1974

Obituary

Father Matthias Bodkin SJ (1896-1973)

Fr Bodkin's death in the night between All Saints Day and the Commemoration of All Souls, when by a special effort he had said the customary three Masses for the Dead, after midnight, was in many ways a fitting end to a long life during which he had always been notable for the energy with which he threw himself into whatever task assigned him.

Those who saw the memorial card which was made after his death were somewhat taken aback to realise how much Fr Mattie's face had changed in appearance during his long, strenuous and often hard life. No man was better able to enjoy fun or any form of relaxation that appealed to him but there was always a sense of duty to be done, and done generously, at whatever cost to himself. He had a real gift of friendship and he was never short of friends. Whether as a teacher or a preacher, naval chaplain or confessor, in his last years, to more than one community of young Irish Christian Brothers, he gave himself heartily to each. The free independent judgement which was always a marked characteristic of his advice made him in old age an admirable confessor, just as in his youth the same independent judgement made him, to use a phrase from one who knew him many years ago in Belvedere, “a superb teacher” of history and English literature. Clongowes and Belvedere were very much the centres of Mattie's life down to the year 1940 when he volunteered as a naval chaplain in Derry and in the Far East.

The fact that he was one of a very well known and respected Dublin family and that he lived in or near Dublin for so many years gave him a great advantage in forming the friendships which meant so much to him personally and which were so marked a feature of his apostolic work, He lived more than seventy years of life in Dublin at a time when Dublin was very much the centre of modern Irish life and his memory (usually but not always accurate in detail) made his conversation a stream of reminiscences that were always vivid to himself and of interest to his hearers. Again and again it was remarked that what Mattie remembered was almost always some kind word spoken to him or some good deed which had made an impression on him, possibly long years ago. He was quick to complain of some passing episode that irritated him but his wide ocean of personal memories seemed full to overflowing of kind and generous thoughts.

The failure of Fr Bodkin's eyesight which was so heavy a cross for him to bear in the years after his return from service in the English Royal Navy exacted more from him than from most other sufferers from this affliction for all through life he had been a great reader of books and a lover of fine pictures. As a boy, in his father's house he had the good fortune of knowing Sir Hugh Lane, then at the height of his influence in Irish artistic life and in later years, he had the constant stimulus of his brother Tom's example, first as Director of the National Gallery in Dublin, then of the Barber Institute in Birmingham.

But there was another strand of the family tradition: if Tom Bodkin's name will always be remembered in connection with the National Gallery and the controversy that arose over the final disposition of Hugh Lane's bequest to Dublin the name of his sister, Emma, was even more closely linked with Frank Duff's apostolate and work for the Legion of Mary at home and abroad. It was probably Emma's influence which first turned Mattie's thoughts to the welfare, spiritual even more than temporal, of the young girls who for one reason or another had been left without family or friends to help and advise them. What Fr Mattie did for those girls and often for many years successively, when they turned to him as to a friend upon whom they could always count, is known only to God. Emma predeceased him by a few months here in Dublin. Both, we are confident, have received in Heaven the reward which the Lord promises to those who give and give generously to children and to those in need. Requiescant in Pace.

◆ The Clongownian, 1974

Obituary

Father Matthias Bodkin SJ

Early on the morning of All Souls' Day, 1973, Fr Mattie Bodkin died at Milltown Park. He had arranged to say after midnight the customary three Masses for the dead, so as to leave himself free for some apostolic work in the morning. He had been in poor health for the past few years, and this final effort proved too great. It was a fitting end to a long life of devoted and strenuous work as a priest.

Mattie Bodkin was at Clongowes from 1910 to 1914. His father, Judge Matthias McDonnell Bodkin, was an old Tullabeg boy, and his brother Tom, later Professor of Fine Arts in the University of Birmingham and Director of the Barber Institute, had preceded him at Clongowes by some ten years. Mattie entered the Jesuit novitiate in 1914, took his MA in history in University College, Dublin, taught for some years in Clongowes and Mungret, and, after the usual theological studies was ordained in 1931.

The next ten years of Fr. Bodkin's life were spent teaching or directing studies in Clongowes and Belvedere. His work was characterised by energy and originality. To give an example of the latter characteristic, when prefect of studies in Clongowes, he was responsible for three institutions all of which were, for those days, distinctly forward-looking. These were the “Society of St Patrick” which put the senior boys into touch with charitable institutions in Dublin, in the hope of their being enlisted, a lending library of non-fictional books which the boys could carry about with them, and a special meeting room for the Irish Society in which all the furniture and decorations were examples of Irish craftmanship. He was a stimulating teacher, and was indefatigable in guiding boys to suitable careers, getting them openings and keeping in touch with them in after life. This personal relationship with his pupils and past pupils was perhaps the greatest apostolate of Fr Mattie's life.

In 1943 there was an urgent request from the head chaplain of the British forces for a naval chaplain. The post was offered to Fr Bodkin, who willingly accepted it. He acted at first as Port Chaplain in Derry, where he had a very friendly reception from the then bishop, Dr Farren. His work there was varied by a strenuous patrol journey to Iceland on a destroyer. He then joined HMS Anson, and did duty in many parts of the world, Malta, Australia, Hong Kong - where he arrived just as the last Japanese were leaving, and where he met the Irish Jesuit missionaries who had survived the ordeal of the occupation - Japan and Singapore. Though he never saw fighting, he had innumerable adventures and had constant opportunity for priestly work.

He was demobilized towards the end of 1946, and spent the next twenty years giving missions and retreats. To this work he applied himself with characteristic vigour, and became well known to the clergy throughout Ireland. During all this time he kept up his friendships with his former pupils, and contracted many more, among all walks of life, as a result of his unfailing readiness to help those who were in trouble. But as years went on, his eye sight gradually deteriorated, and finally he had to live a more or less retired life at Milltown Park. Fr Mattie, however, could never be idle, and to the last he endeavoured to carry on some literary work. He had, for instance, planned an article for 1974 to mark the centenary of the birth of Sir Hugh Lane, whom he had known when he was a boy. It also gave him great happiness to be able to carry on his priestly work to the end, acting as spiritual adviser to several communities of young Christian Brothers.

Fr Bodkin was a man of wide and varied interests and talents. His special subject was history and here his quite phenomenal memory stood him in good stead - but he had also an encyclopediac knowledge of English literature, and was himself a prolific and able writer. As a young man, he published three excellent stories for young people,” Floodtide”, “The Treasure of the Mountain” and “Halt Invader”, and in later life an historical novel, “Borrowed Days”, in the background of which figured houses he had lived in, Emo Park, Belvedere, Clongowes, Among his other works were a study of the life and spirituality of Fr John Sullivan, “The Port of Tears”, which recreated in a striking way the Victorian background of Fr Sullivan's early life, and a particularly attractive illustrated book, “A Christmas Novena”. He was also the author of many excellent painphlets on the lives of the saints, amongst them St Bernadette, St John Berchmans, St John de Brébeuf and Blessed Ralph Corby.

A minor work of his was a first-class piece of literary detection. This was a paper which he read to the Royal Irish Academy in 1924 on a memorandum preserved in the Clongowes library. It is obviously the work of a confidential agent, and expresses in very frank terms the writer's opinion of the members of the Irish House of Commons in 1773. Fr. Bodkin identified the author as Sir John Blaquire, secretary to the Lord Lieutenant, Lord Harcourt, and also gave an enlightening view of the contemporary political situation.

Fr Mattie had also a fine artistic taste. He had a wide knowledge of the great artists and paintings of every age, and in parti cular had made a special study of the art as well as the history of Egypt. Through his association with his brother Tom, he had come to know many contemporary Irish artists, in particular Jack B. Years, on whose work he was invited to lecture on several occasions at the Sligo Yeats Festival.

Born: 24 November 1917, Kells, County Kerry
Entered: 14 September 1938, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1951, Milltown Park, Dublin
Final Vows: 15 August 1957, Clongowes Wood College SJ
Died: 12 April 1988, St Joseph’s, Kilcroney, County Wicklow

Part of the Belvedere College SJ community, Great Denmark Street, Dublin at the time of death.

Father was an Inspector of waterworks and mother was a school teacher.

Youngest of three boys with three sisters.

Early education at Kells NS, then the Christian Brothers Cahersiveen for three years and then at Mungret College SJ.

◆ Irish Province News

Irish Province News 63rd Year No 3 1988
Obituary
Fr Edward Booth (1917-1938-1988)

24th November 1917: born in Kells, near Cahirsiveen, Co. Kerry. Schooled at local national school; Christian Brothers' school, Cahirsiveen; and Mungret College.
14th September 1938: entered SJ. 1938-40 Emo, noviciate. 1940-43 Rathfarnham, juniorate. 1943-46 Tullabeg, philosophy. 1946-48 Mungret, Third-club prefect. 1948-52 Milltown Park, theology. 31st July 1951: ordained to priesthood by Archbishop John C McQuaid. 1952-53 Rathfarnham, tertianship, during which he received his assignment to Zambia (then called Northern Rhodesia). During the summer of 1953, along with his fellow-missionaries he received a course of vaccine injections against tropical diseases. (The other members of the group departed for Africa on 11th August, without Ted.)
On or about 6th August 1953: the stroke which changed his life. 1953-55 Milltown Park. 1955-70 Clongowes. 1970-85 Belvedere. 1985-88 Kilcroney nursing-home, Bray, Co Wicklow. 12th April 1988: died.

Fr Ted, or, as he was better known to his family and Jesuit colleagues, simply "Ted", was a true Kerryman, as he delighted in reminding us all. For his regency he was assigned to Mungret College, where he had been schooled and where he had full scope for his down-to earth practical ability.
It was two years after his ordination to the priesthood and five days before his expected departure for Zambia that Ted suffered a very sudden stroke and brain haemorrhage, which caused semi paralysis and effectively deprived him of speech for the remaining thirty-five years of his life. Suddenly and unexpectedly life had radically changed. The strange ways of Providence and the mystery of suffering in the world were exemplified in Ted's life during these thirty-five years. His frustration was intense, and he often expressed it in words soon to become very familiar to us: “Long time”. Heroically he carried his cross during all these years. The will power he manifested in his daily endeavours to overcome his disability was matched by the ingenious ways he devised of coping with it and preserving his limited independence.
The ultimate suffering for Ted came during the last three years of his life, as his condition in 1985 necessitated that he should be moved to the St John of God Brothers' nursing-home in Kilcroney. There he received the most dedicated care and attention of the community and staff. The limited communication which he had was now reduced to mere recognition. Life in a Jesuit house with a Jesuit community had been one of the supports of Ted's life, but now this strong support was removed, and he suffered the corresponding pain of such a loss. He died peacefully and suddenly in the late evening of 12th April. Ted's poignant “Why?” in relation to his suffering is now no longer dependent on our feeble attempts to answer or to clarify.
Ted was always practical and down-to earth, with a no-nonsense approach to all aspects of life. Those who were more at home in abstract speculation and decidedly ill-at-ease and lacking on the practical level could expect a knowing and sympathetic nod from Ted. Back in Milltown, in 1949, he was one of the first to alert the community on the fateful night of the fire. He it was who brought the aged Fr Bill Gwynn to safety on that night. Study was not an indulgence for Ted; it was a laborious and heavy burden, but one he shouldered with great determination and tenacity.
To us in the community, Ted was a very rich presence. He was our brother, who had come through the years of formation with several of us, and could share the jokes about our noviceship under Fr John Neary, Tommy Byrne's philosophy lectures (“stingo”), and all the rest. In his tragic incapacity, his few words and his extraordinary sense of fun, he was like a child in our midst, almost a son to us. But in the unspoken and inexpressible mystery of his vocation to share the Cross of Christ so intimately, he was our father, one who had gone far ahead of us on the path to Cal vary by which we must all walk.
In community, he was always at hand, and always ready to extend a welcome to visitors with his familiar salutation “Hello” or “You are well?”. He was a catalyst at recreation, and where the laughter was, there you might expect to find Ted. He had a great sense of humour, especially when subjected to leg-pulling. Of course you had to give him the opportunity of scoring off his teaser, and this gave him great delight. He thoroughly enjoyed the cut and thrust of an argument, and his “Good, good” left no doubt where his sympathies lay, while “Bad, bad” clearly indicated his strong denunciation.
There was a minimum of self-pity about Ted. He immediately related to anyone he met. His regular fortnightly visit to Mrs Carroll was an important event on his agenda. She gave him devoted medical attention, of which friendship, hospitality and support always formed part. A special gift to Ted was his family, especially his sisters Katty and Peggy, whose love and care for him were very special indeed. How Ted used to look forward to holidays with them in Kerry! In the mutual attention, concern and devotion Ted had for his nieces and they for him, the age gap was completely swept aside. The members of the Clongowes and Belvedere communities, among whom Ted spent almost the entire thirty-five years of his illness, showed him extraordinary consideration, understanding and consistent kindness. The constant caring attention of Fr Jim Lynch in Belvedere was a never-failing source of strength and support for Ted.
Ted was a man of prayer and a very holy man, with the Mass as the centre of his very life. His customary early-morning ritual was to trudge over to Gardiner Street or celebrating Mass in Belvedere. He lived the Cross in his daily life and so could appreciate in the Mass the Sacrifice of the Cross. The gospel read at his funeral Mass said of St Peter: “When you were young you , . . walked where you liked; but when you grow old . . . somebody else will ... lead you where you would rather not go”. St Peter would have grown old before he was led away, but Ted was still a young man, strong and ready for action, when he was led where he would rather not go.

◆ The Belvederian, Dublin, 1988
Obituary

Father Edward Booth SJ
Fr Booth was not a past pupil of Belvedere but he lived in the Jesuit community here from 1970 until 1985 when he had to go into a nursing home. Ted, as we knew him, was not, either, strictly a member of the College staff, well known as he was to all of them, because he had been severely incapacitated by a stroke when he was 35, shortly after his ordination, and this effectively deprived him of speech for the remaining 35 years of his life, preventing him from carrying on any priestly ministry in the normal sense.

The boys saw little of him over the years he was here, although he did for a while appoint himself “Yard Supervisor” with responsibility for seeing that perfectly good lunches were not thrown away by the younger ones. Many an unthinking malefactor found himself being hauled unceremoniously back to the bin - Ted was very strong, despite paralysis on one side - to retrieve what he had discarded, the whole business being embarrassingly accompanied by stern cries from his captor, the intent of which was perfectly clear to all, even if the words were not!

But this conveys little of the richness of Ted's presence to us in the community. He was always at hand, always ready to extend a welcome to visitors, a catalyst at recreation, with a great sense of humour and a minimum of self-pity. He was a very important part of life in the house, laughing at our over busyness, mocking any hint of foolish self-importance in anyone, young or old, a living reminder of the things that really matter. These pages chronicle many wonderful achievements but few have fashioned any thing more wonderful out of their lives than Ted Booth did.

He died suddenly and peacefully in Kilcroney on April 12th. We miss him sorely and we remember him with affection, gratitude and reverence. We realise now what a mysterious privilege it was to have lived with him.

Born: 21 August 1904, Grandes-Piles, Québec, Canada
Entered: 07 December 1921, Sault-au-Récollet, Montreal - Canadensis Province (CAN)
Ordained: 12 August 1934
Final vows: 23 March 1939
Died: 10 December 1979, Saint-Jérôme, Québec, Canada - Canadae Inferioris Province (CAN)

by 1951 came to Aberdeen Hong Kong (HIB) working 1950-1956

Born: 02 January 1895, Kickham Street, Carrick-on-Suir, County Tipperary
Entered: 07 September 1912, St Stanislaus College, Tullabeg, County Offaly
Ordained: 08 December 1926. Convent of Mercy, Waterford City
Final vows: 22 April 1977, Kuala Lumpur, Malaysia
Died: 29 April 1985, Xavier Hall, Petaling Jaya, Malaysia - Macau-Hong Kong Province (MAC-HK)

Transcribed HIB to HK : 03 December 1966

Parents were grocers.

Eldest of four sons and three daughters.

Educated initially at a convent school and then by the Christian Brothers. In 1910 he went to Mungret College SJ

by 1932, fifth wave Hong Kong Missioners.
◆ Hong Kong Catholic Archives :
Father Edward Bourke, S.J.
R.I.P.

Father Edward Bourke, SJ, formerly of Hong Kong, died in Kuala Lumpur on 29 April 1985, aged 90.

Father Bourke came to Hong Kong as a young Jesuit priest in 1930 and worked here for the following 25 years. He was one of the first Jesuits to teach in Wah Yan College and he became Rector shortly before the siege of Hong Kong. During the siege he showed outstanding courage in caring for the spiritual and bodily welfare of all in need. After the surrender he had the difficult task of keeping the school in being. As an Irish citizen he was not interned, but he had endless difficulties to meet. With equal fortitude and ingenuity, he overcame countless obstacles, and there was still a Wah Yan Chinese Middle - when liberation came.

After the war he taught in the two Wah Yans for about a decade - first in Hong Kong, later in Kowloon. At the end of that time he moved to Singapore, leaving behind memories, not only of his educational work, but also of much sympathetic and assiduous pastoral work. He was always a man of many friends.

In Singapore and Malaysia over the past thirty years, he devoted himself mainly to pastoral and apostolic work, even in advanced old age.

For his last few months he was feeble in body, but his mind retained all its clarity.

Mass of the “Month’s Mind” will be celebrated in the chapel of Wah Yan College, Hong Kong, at 6pm on Wednesday, 29 May.
Sunday Examiner Hong Kong - 17 May 1985

◆ Biographical Notes of the Jesuits in Hong Kong 1926-2000, by Frederick Hok-ming Cheung PhD, Wonder Press Company 2013 ISBN 978 9881223814 :
His early education was at the Presentation Convent National School and St Mary’s National School in Carrick-on-Suir, County Tipperary, and then he went to Mungret College SJ in Limerick.

He entered the Society in 1912, did Regency at Belvedere College SJ and made tertianship at St Beuno’s, Wales.
He was a teacher at Wah Yan College Hong Kong, and later at Kowloon. He made outstanding contributions in educational and pastoral apostolic works.
He was nicknamed “The Grand Old Man” of the Province.

◆ Irish Province News
Irish Province News 22nd Year No 1 1947
Frs. Bourke and John O'Meara returned from Hong Kong on 25th November for a reşt. Fr. Joseph O'Mara, who had returned to the Mission some time ago after a stay in Ireland, was forced by ill-health to come back to the Province. He reached Dublin on 13th January, and is now teaching philosophy at Tullabeg.

Irish Province News 60th Year No 3 1985
Obituary
Fr Eddie Bourke (1895-1912-1985) (Macau-Hong Kong)

Born on 2nd January 1895 in Carrick-on-Suir, Co Tipperary. Baptismal name: Edwardus. Civic official name: Edmond. 1901-10: studied at local Presentation convent first, then at local Christian Brothers' school. 1910-12: studied at Mungret.
7th September 1912: entered S], 1912-14 Tullabeg, noviciate.
1914-18 Rathfarnham, juniorate, specializing in History and Irish. Gained a BA (Hons). As a precaution against being conscripted, he received minor Orders.
1918-19 Belvedere, teaching.
1919-22 Milltown, philosophy.
1922-24 Mungret, prefecting and teaching.
1924-28 Milltown, theology. Ordained a priest by Bishop Hackett, CSSR, in Convent of Mercy, Waterford, on 8th December 1926.
1928-30 Mungret, prefecting and teaching.
1930-31 St Beuno's, tertianship.
To Far East: 1931-2 Shiuhing, learning Cantonese.
1932-39 Wah Yan Hong Kong, minister and teacher
1939-'40 Loyola language school, Superior.
1940-48 Wah Yan Hong Kong, Rector.
1948-54 Wah Yan Kowloon, spiritual father, teacher, bursar and assistant to prefect of studies.
1954-57 Cheung Chau, superior, directing Spiritual Exercises.
1957-63 Singapore, directing Spiritual Exercises, spiritual father, Superior.
1963-65 Penang, operarius at Cathedral.
1965-72 Petaling Jaya, Superior, bursar;
1972-78 parish assistant;
1978-84 chaplain to Assunta hospital;
1984-85 praying for Church and SJ.
Died on 29th April 1985.
For details of Fr Bourke's assignments and those of many other Hong Kong Jesuits who predeceased him, the present editor is deeply obliged to Fr Joseph Garland, Socius to the Provincial, Hong Kong.

During many of Fr Eddie Bourke's earlier years in the Society I was in community with him: in the noviciate, juniorate, Belvedere, philosophy and the four years of theology. We were very good friends, and were drawn together by certain common interests. We were both vigorous walkers and enjoyed together long tramps over the then unspoiled Dublin mountains. Together with the late Fr Michael Kelly, we formed a preaching club which met on Sunday mornings in the old kitchen of Rathfarnham Castle, and Fr Eddie was my patient tutor in my earliest efforts to master the Irish language.
I therefore knew Fr Eddie very well, and yet I find a certain difficulty in the task of setting down my memories of him and thus leaving for future generations a picture of his early life in the Society, There were no outstanding events in that life. It was just a succession of years spent most perfectly in religion. I can sum it up briefly by saying that Fr Eddie Bourke was one of the holiest and most lovable men whom I have been privileged to know.
When I endeavour to go a little into detail, the first characteristic that recurs to me is his extraordinary charity. He was the kindest of souls: I could not imagine a harsh word coming from his lips. He was always ready to help others in unattractive jobs, I recall in particular with what infinite patience he coached a fellow-theologian who without his help would never have reached ordination. He was what we called "a great community man": a delightful companion on our excursions to the mountains; taking a prominent part in the plays which we produced at Christmas; one of our star players at football and handball; a good pianist, and able to act when needed as substitute organist.
Amidst all these virtues and gifts perhaps the most characteristic was a great simplicity - one might almost say a childlike simplicity. His heart was, in the best sense, always on his sleeve. In conversation with him one always felt at ease. He had no reticences, no strong prejudices. His views were always expressed openly, but with good humour and tolerance. I have no doubt but that this admirable openness and candour contributed largely to that wonderful success as a missionary which
is chronicled below. May God rest his gentle soul.
Fergal McGrath

My earliest recollection of Eddie Bourke is seeing him as a young priest during the Easter vacation marking the tennis courts in Mungret for the summer term. He was First Club Prefect for a year in 1928 or 1929. We were inclined to help him, but found the task of getting four right angles in unison beyond our ability, so we left Fr Bourke to his mathematical calculations but were impressed by his devotion to duty. Though being in the Apostolic School I had no direct contact with Eddie Bourke, I sensed his personal interest in boys and never looked upon him as a disciplinarian.
When I arrived at the language school in Tai Lam Chung in 39, Fr Bourke was our superior. This time our engagements were again on the tennis-court, but in lawn bowls. Eddie was always a very keen competitor in all games, and even in old age was a reckless swimmer. Often we pleaded with him to swim parallel to the coastline, but he preferred to go straight out until he was a speck in the distance. Of his driving it was said that he had caused many of his guardian angels to be sent for psychiatric treatment.
By now Eddie had acquired a reputation as a manipulator of names. Ordinary mortals are stumped when they cannot recall names from the past, Eddie Bourke was never at a loss even when the names of those present escaped him. Influenced by the war bulletins of those days, when he referred to Mr Mannerheim we knew he was talking about Joe McAsey. If he said he was going to Belvedere for lunch we guessed that the distance between Clongowes and Belvedere was about the same as Wah Yan from the language school. For the first of his many jubilees, 50 years in the Society, which he celebrated in Singapore, I wrote a short appreciation which the late Terry Sheridan read at the jubilee dinner. In praise of Eddie I contrasted the skill of Fr Dan Donnelly who claimed that as prefect of studies in Wah Yan he knew every boy in the school by name within three weeks of the beginning of the school year. Within a shorter time, Eddie's charism enabled him to know every boy in the school by another name than the one by which his mother knew him. Yet his influence with boys has been attested by many generations of teachers and pupils of Wah Yan.
During his year in the language school Eddie began his magnum opus, which brought tears to the eyes of its censors and yet went through many editions. He was not gifted with the accuracy of exposition or theological acumen to be the author of a catechism. The result could be said to be a combined effort. The message was Eddie's but the expression of it was produced by those who sweated to revise and clarify. Eddie never lacked courage to undertake a task which he thought could produce fruit for the kingdom of Christ. Years later in Malaysia he was still receiving royalties from new printings of his catechism in Hong Kong. To the great relief of his brethren the plans he entertained to write shorter works on various theological subjects never saw the light. In his later years he was very impressed by a series of tapes by Archbishop Fulton Sheen and made use of them in instructing catechumens.
During the siege of Hong Kong and the looting to which it gave occasion, Eddie like another of the “old guard” Fr George Byrne showed great courage in dangerous situations. Of his moral courage in dealing with the Japanese authorities I leave others to testify. It is worth noting that he was headmaster of Wah Yan before, during and after the occupation, and yet his name was never tainted with any suspicion of “collaboration”. It is a tribute to his sincerity as much as to his ingenuity.
Eddie Bourke had a penchant for dealing with 'free thinkers' in high position and writers who had lapsed from the fold, Such people represented a challenge to him, since he was sure he could convince them of the error of their ways. It did not worry him that some of his brethren thought he was guilty of semi-pelagianism in his approach to possible converts. He was acting according to one arm of St Ignatius' famous dictum, “Work as if everything depends on you”. In the event it was Eddie's goodness that impressed people much more than his syllogisms. Eddie Bourke had a heart of gold but his training was in the era of apologetics and rational arguments, and he never resolved the tension. It may be that he never formulated such a conflict as existing in himself.
My longest association with Eddie Bourke was for a period of 13 years in the parish of St Francis Xavier in Petaling Jaya. When we arrived there in 1965 he was already 70 years of age. Though I was more than 18 years his junior in age I could not keep up with him either at the pace he walked or the amount of work he got through. He had a special interest in the sick and every week brought communion to the elderly and the infirm in their homes. This round took nearly two hours by car and at one point meant climbing to the sixth floor of a block of flats that had no lift, in order to visit a blind lady. Until he was 83 Eddie continued this apostolate and was never questioned about his driving licence which seemed to be able to renew itself like the eagle. His preaching was of the vigorous kind and was more appreciated by the parents and grand parents than by the youth of the parish. Like many of his generation, and indeed those of many generations after him, he lacked familiarity with the bible and there tended to be ignore evidence of Genicot than of the Gospels in his sermons. He recognised the need of family virtues and had a strong devotion to the Holy Family which he frequently referred to as the “University of Nazareth”. In his seventies he had to resurrect the musical talent he had 60 years earlier, when he played the piano. On many occasions he had to play the organ at church weddings. To the satisfaction of all, he gave a competent rendering of "Here comes the bride and the wedding march.
The Spiritual Exercises had a strong appeal for Eddie. He looked back on his early years in Malaysia as the best of his life, as he travelled up and down the country giving retreats, mostly to the Infant Jesus communities. It was a grievous blow to him when a new book, “A modern Scriptural approach to the Spiritual Exercises, proved to be altogether different to what he expected.
He ordered a dozen copies of the book on the recommendation of a review he had seen. When he opened the book he decided he had been cheated. Apparently he had hoped that every meditation of Ignatius would be supported by scripture passages. He wasn't appeased when we told him that the title of the book mentioned an 'approach' to the Exercises. In frustration and disappointment he insisted on writing to Dave Stanley accusing him of giving a title which was not only misleading but deceitful. The brethren, in the meantime, both in P.J. and Singapore, were able to possess a personal copy of the work, owing to Eddie's prodigality and high hopes.
In his last few years Eddie was very proud of the fact that, in terms of years in the Society, he was the senior Irish Jesuit. There were a few Jesuits in Ireland who were older in years but had entered the noviciate later than he. About a year ago he wrote to Zambia to a boyhood friend from Carrick-on-Suir. He received a reply from the superior in Chikuni to say that Fr Tom Cooney was unable to write and that his mind was failing. Tom Cooney's health had never been good, so it was a surprise to Eddie they were in the home stretch together: Eddie was still confident that he would survive his friend from Carrick, but it was not to be.
Up to the end, Eddie was occupied in finding solutions to the problems of salvation. When Fr General visited Petaling Jaya in February, Eddie attended the open session where questions were asked and information exchanged. Knowing that Fr General had spent much of his life in the Middle East, Eddie was keen to explain his conviction in a private interview about the salvation of Muslims. According to Eddie they would all get to Limbo.
When Eddie meets Pat Grogan in the life where time is no longer of any importance, and tales are told about the thousands of pupils they knew in Robinson Road, Eddie will have all the names at his finger-tips. But now Eddie will be just as accurate as Pat. Each boy will have his proper name.
J B Wood

Born: 17 January 1926, Mountainview Road, Ranelagh, Dublin City, County Dublin
Entered: 14 September 1943, St Mary's, Emo, County Laois
Ordained: 31 July 1957, Milltown Park, Dublin
Final Vows: 03 December 1981
Died: 20 August 2017, Cherryfield Lodge, Dublin - Japanese Province (JPN)

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

Transcribed HIB to JPN : 16 December 1960

Son of George Bourke and Kathleen Tierney. Father was a Civil Servant

Youngest of three boys with two sisters.

Early education was three years at a private school and then he went to Synge Street for ten years.

by 1952 at Eiko, Yokosuka-shi, Japan (JPN) studying
by 1959 at Hiroshima, Japan (JPN)

◆ Jesuits in Ireland : https://www.jesuit.ie/news/much-travelled-jesuit/

A much-travelled Jesuit
Irish Jesuit Fr Gerry Bourke SJ, who spent a good part of his Jesuit life in Japan, passed away on Sunday 20 August. He was aged 91 years. His funeral Mass took place in Milltown Park Chapel on Tuesday 22 August.
Fr Bourke SJ, a native of Ranelagh, Dublin, was a student in CBS Synge St. before he joined the Society in 1943. Shortly after his ordination in 1957, he joined the Japanese mission, and in 1960 he became formally a member of the Japanese Jesuit Province. After a short period as parish priest in Hiroshima, Gerry spent many years teaching in a Jesuit high school in Yokosuka, south of Tokyo. He left in 1971, and went to New York, and then to Hawaii, where he did academic and pastoral work. He returned to Japan in 1984, where he taught and ministered at Sophia University in Tokyo.
After another stint in Hawaii, Gerry returned to Ireland in 2001, and for much of the next decade was deeply immersed in Jesuit communications, particularly with the innovative and thriving apostolate of Sacred Space. He moved to Cherryfield Lodge nursing home in his native Ranelagh in 2013 where he settled in very well and appreciated all that was done for him. It was there that he passed away peacefully on Sunday 20 August.
Ar dheis Dé go raibh a anam dílis.

Early Education at CBS, Synge Street, Dublin
1945-1948 Rathfarnham - Studying Arts at UCD
1948-1951 Tullabeg - Studying Philosophy
1951-1954 Yokosuka, Japan - Regency : Learning Language; Teaching at Eiko Gakuen Jesuit High School
1954-1958 Milltown Park - Studying Theology
1958-1960 Hiroshima, Japan - Parish Priest at Gion Kioku kunai
1959 Tertianship at Hiroshima
1960-1971 Yokosuka - Teaching at Eiko Gakuen Jesuit High School
1971-1972 Fordham University, New York - Education Studies; Parish Ministry; Family Consultation Service
1972-1978 Riverdale, New York - Campus Ministry at College of Mount St Vincent
1974 Lecturer in Psychology at Mercy College, Dobbs Ferry New York
1978-1984 Honolulu, Hawaii - Superior at University of Hawaii Jesuit Community; Campus Ministry
1984-1991 Sophia University, Tokyo - Director of Counselling Institute; Lecturing in Psychology
1991-1996 Honolulu, Hawaii - Parish Ministry at St Anthony’s Church, Kailua
1993 Parish work at Star of the Sea Church, Honolulu
1994 Pastor at Sacred Heart Church, Pahoa
1995 Parish Administrator at St Ann’s Church. Maui
1996-1997 Manila, Philippines - Lecturing at East Asia Pastoral Institute
1997-2001 Farm St Church, London - Ministering to Japanese Community in London; Parish Staff
2001-2017 Leeson St - JCC; Sacred Space; Editor of “Latest Space” & “Interfuse
2003 Editor “Scared Space”
2014 Praying for Church and the Society at Cherryfield Lodge

Born: 26 December 1876, Pakenham, Victoria, Australia
Entered: 10 October 1896, Loyola Greenwich, Australia (HIB)
Ordained: 28 July 1912, Milltown Park, Dublin
Final Vows: 02 February 1914, St Ignatius, Richmond, Melbourne, Australia
Died: 27 August 1969, St Ignatius, Richmond, Melbourne, Australia - Australiae Province (ASL)

Transcribed HIB to AsL : 05 April 1931

by 1908 at Stonyhurst England (ANG) studying
by 1912 in San Luigi, Napoli-Posilipo, Italy (NAP) studying

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
He came from a very large family and had innumerable relatives all over Australia.
He was educated at St Patrick’s Melbourne and spent a year on his father’s farm before entering at Loyola Greenwich.
1898-1901 Juniorate at Loyola Greenwich
1901-1907 Regency at St Ignatius, Riverview as teacher, Prefect of discipline, junior Librarian, junior Debating Prefect, working with boarders and also rowing.
1907-1909 Philosophy at Stonyhurst, England
1909-1911 Theology at Milltown Park, Dublin
1911-1912 Theology at Posilipo, Naples and Ordained at Milltown Park
1912-1913 Tertianship at St Stanislaus, Tullabeg
1913-1916 He returned to Australia and firstly to St Patrick’s, Melbourne
1916-1921 He was sent to Xavier College, Kew
1921-1931 He returned to St Patrick’s, Melbourne as Rector (the second Old Patrician to hold this office). In 1922 he issues the first school magazine the “Patrician”. He built some new classrooms in the north wing of the College, restored the front entrance hall, adding a mosaic floor.
In the 1930s he failed to establish a Preparatory School at Caulfield.
He won the hearts of his students with his good natured humour. He taught English, Religion and Latin, and especially communicate this love of the poetry of Scott, Coleridge and Longfellow. He never neglected the Australian poets, especially Lawson and O’Brien. He also produced a play “The Sign of the Cross”, in which most boys in the school had a part.

After St Patrick’s he was appointed to the Richmond parish, where he was Socius to the Provincial for 15 years, kept the financial books, directed retreats and was Minister and procurator of the house. He also engaged in priestly ministry in the parish.
1934 As Minister at Richmond he set up the new house of studies, Loyola College Watsonia.
1934-1969 He spent these years in parish ministry at Richmond and Hawthorn. It was mainly at Richmond where he was most valued and appreciated. He was both Superior and Parish priest at both locations at various times.
His last days were spent at Loyola College Watsonia, suffering the effects of a stroke.

At almost 90 years of age he was invited by the Berwick Shire Council, within whose jurisdiction his birthplace Packenham lies, to write a history of the Bourke family of Packenham as a contribution to the shire’s centenary celebrations. He undertook this work with zest and thoroughness, researching, interviewing and travelling. He also wrote a similar book on his mother’s side of the family.It was facetiously said of him that he suffered from “multiple consanguinity”. The Bourkes were no inconsiderable clan with deep family attachments. he never overlooked a relationship, no matter how tenuous. Beyond these he had a vast army of friends towards whom he displayed an almost extravagant loyalty.

He was a genial, slightly quick-tempered type of man whose work in both schools and parishes was appreciated. He received the cross “pro Ecclesia et Pontifice” for his work in organising the National Eucharistic Congress at Melbourne in 1934.

One of his outstanding characteristics was an astonishing gift for remembering names and faces. This came from his love of people and God’s world in general. He was always warm and gracious to all who knew him, He had a spirit of optimism and was a practical man of affairs. He showed clarity of mind, singleness of purpose and a remarkable orderliness of disposition that marked his life. St Patrick’s College and the parish of Richmond could not be remembered with recalling the considerable influence that he had on the people he served.

President of St Munchins' Seminary, Limerick.

Born: 24 June 1588, Limerick City, County Limerick
Entered: 06 October 1607, Tournai, Belgium - Belgicae Province (BELG)
Ordained: c 1615
Died: 12 December 1651, Limerick Residence, Limerick City, County Limerick

Alias de Burgo

Parents Thomas de Burgo and Jane Arthur were a distinguished family
Studied at Limerick and Douai - became an MA 19 August 1607 : a good classical scholar, reconciling many to the Church, Professor of Theology (Verdier)
1617 Is in France studying Theology at Bordeaux
1621 Catalogue : On the Irish Mission 9 years, has talent and judgement but lacks prudence and experience. Is a valetudinarian and slow. Confessor.
1622 Catalogue In Western Munster
1626 Catalogue : “Thomas Burkeus” in Ireland
1636 has talent but cannot progress due to ill health
1649 Is in Limerick

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Two Entries : de Burgo (1) and Burke (2)
(1) de Burgo
DOB 01 July 1580 or 24 June 1588 Limerick; Ent 21st or 06 October 1607 Tournai; RIP Limerick (?) after 1650
Son of Thomas de Burgo and Mary née Arthur
Studied at Limerick and Douai, graduating MA 19 August 1607 -
“A good classical scholar; Professor of Theology; Noted Preacher; Has reconciled many to the Church” - Mercure Verdier, Visitor to Irish Mission
(2) Burke
DOB 1586 Limerick; Ent 1608 Tournai;
Son of Thomas de Burgo and Mary née Arthur
“A good classical scholar; Professor of Theology; Noted Preacher; Has reconciled many to the Church” - Mercure Verdier, Visitor to Irish Mission
Reconciled : Burke is probably de Burgo named in the Diary of Tourney, December 21, 1607 as DOB 24 June 1588; Admitted 19 August 1607 and Ent 21 December 1607 Tournai;
1617 In France
Letter of 04 November 1611 from Thomas Lawndry (Christopher Holiwood) to Mission Superior Richard Conway he is mentioned as assisting Nicholas Leynach in the west part of the Southern Province (Irish Ecclesiastical Record, April 1874)

◆ Fr Francis Finegan SJ :
Son of Thomas and Joanna née Arthur
Studied Humanities in Ireland graduating MA before Ent 06 October 1607
Early years after First Vows not easily traced.
1615 Returned to Ireland as priest but yet to complete his studies.
1616 Sent to Bordeaux to complete his studies.
On his return to Ireland he was assigned to the Residence in Limerick where he spent the rest of his life. For many years he taught Humanities at the Jesuit school there. He died 12 December, 1651

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BURKE, THOMAS, was of a good family, and entered the Society in 1606. F. Verdier reports of him that he was an excellent Classic Scholar - that he had been Professor of Polemic Divinity, and was famed at Limerick, where he was settled, as a Preacher and that he had reconciled many to the Catholic Church. After the summer of 1649, I can trace him no longer.

Born: 05 January 1909, Chain of Ponds, South Australia
Entered: 08 March 1929, Loyola Greenwich, Australia (HIB)
Ordained: 13 May 1942, Milltown Park, Dublin
Final vows: 15 August 1946
Died 17 March 1990, Adelaide, Australia- Australiae Province (ASL)

Transcribed HIB to ASL : 05 April 1931

Part of the Xavier College, Kew, Melbourne community at the time of death

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
He was the third child of seven, and after primary school he moved to Adelaide to live with his grandmother in the Jesuit parish of Norwood. His secondary school consisted of passing a bursary exam for Stott’s Business College where he did the Intermediate Certificate in one year instead of three. From there he started work at fourteen, first for his uncle, then for four years at the SA Savings Bank, where he stayed until he was twenty and then joined the Jesuits.

1929-1934 He spend these five years in Sydney, doing his Noviciate at Loyola Greenwich and teaching at St Aloysius and Riverview. At the latter he was also Third Division Prefect and taught mainly English and Latin.
He then moved to the newly opened Loyola College Watsonia for his Juniorate and Philosophy studies, unable to take University studies as he had not matriculated. While at Watsonia, he lightened the lives of the scholars with his much appreciated productions of several plays and operettas, especially Gilbert and Sullivan’s “Ruddigore” and “Patience”.
1939-1946 He went by ship with the last Australian group to study Theology at Milltown Park Dublin. On the way war broke out, and the ship was held up for three months at Goa, India. He was Ordained in Ireland in 1942. Following Tertianship in Ireland, he also taught in Ireland and England.
1946-1953 He finally returned to Australia at Loyola College Watsonia, where he taught Philosophy and was assistant to the Novice Master.
1954-1959 he was sent to Hawthorn as Parish Priest and enjoyed this pastoral experience. One legacy of his time was the installation of a stained glass window in the western transept.
1960-1969 He returned to Adelaide as Rector and Parish priest at Norwood. it was during this time that the question arose about the future of the secondary school. He was in favour of a multi-storey school on the Norwood site, but this was not to be. Those who lived with him noticed that he tended to avoid making difficult decisions, was not good at consulting others, perhaps because of absent-mindedness, but he was zealous, hardworking and kind towards the community, he was probably over sensitive to criticism.
In 1969 He was sent back to Melbourne and Xavier College where he remained for the rest of his life. He found teaching difficult and the boys were now of a different generation, but he continued teaching English for a number of years. English literature was one of his great loves. . His students reported experiencing some of his enthusiasm and joy of literature. He was fascinated by language, loved cryptic crosswords, ad punned mercilessly with a grin. He also wrote poetry in his earlier days and articles for the “Madonna”. He also assisted the editor John Hamilton Smith with editing articles. He also contributed articles for the “Visitor” the journal for the Assumption Sodality.
He was a lover of all sport, especially cricket, football and horses. However, he was hopeless at remembering the names of his Jesuit brethren. In his retirement he published a book of poetry called “The City of Power”, a rendering into English of some of the works of the Czech poet Jan Zahradnicek, who died as a result of almost ten years communist imprisonment.
After retiring from teaching he worked in the Archives of Xavier, putting some order into the materials and writing memorable articles about the past.

For many he modelled a blend of wisdom, kindness, dedication and service. He had great familiarity with the Spiritual Exercises that were the rock of his faith, sustaining him through periods of unworthiness and self doubt. His trust in God was absolute. He was a regular Retreat Director even give Retreats i Daily Life in his latter years.
He was a good storyteller, philosopher, Parish priest and Schoolteacher, a Superior of communities, a spiritual guide, historian and he loved children.
In his later sickness he did not want to be a burden to anyone, but he accepted his declining ability to look after himself.

His life was a mixture of leading and being led, of setbacks and disappointments, of kindness and achievements. Above all, he remained a faithful servant of the Lord.

Born: 19 March 1869, Dublin City, County Dublin
Entered: 07 November 1886, Dromore, County Down
Ordained: 27 July 1902, Milltown Park, Dublin
Final Vows: 15 August 1905
Died: 17 October 1953, Canisius College, Pymble, Sydney, Australia - Australiae Province (ASL)

Transcribed HIB to ASL : 05 April 1931

by 1897 at Leuven Belgium (BELG) studying
Came to Australia for Regency 1889
by 1904 at Drongen Belgium (BELG) making Tertianship
by 1905 returned to Australia

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
He entered the Society at Dromore, Northern Ireland under John Colgan.

1888-1889 He studied Rhetoric at St Stanislaus, Tullabeg
1890-1894 He was sent to Australia and St Aloysius Sydney, teaching fourth grade.
1895-1896 He taught at Riverview and was involved in Theatre, Choir, Music and Debating.
1897-1899 He was sent to Leuven for Philosophy
1899-1903 He was sent to Milltown Park Dublin for Theology
1903-1904 He made Tertianship at Drongen, Belgium
1904-1906 He was Director and Editor of the Irish Messenger, taught and was Prefect of the Gymnasium at Belvedere College SJ.
1906-1919 Because of chronic bronchial problems he was sent back to Australia and Xavier College Kew. There he taught, was Hall Prefect, and Prefect of Studies from 1908-1917. He also edited the Xavierian 1915-1917, and wrote a popular school novel “The Heart of the School”, a light commentary on social life at Xavier.
1918-1949 He began his most remarkable position as Editor of the “Australian Messenger of the Sacred Heart” and “Madonna”. During this time he was stationed at St Patrick’s, Melbourne, where he also served as rector and Prefect of Studies from 1919-1921. He also held the job of National Director of the “Apostleship of Prayer” and promoter of the Marian Congregation within the vice-Province. During this time he built a fine entrance hall and science block, which also contained the Messenger building.
1949-1953 His final years were spent at Canisius College Pymble, where he continued to write.

Throughout his life he was afflicted with deafness, and soon after Ordination he became almost totally deaf. He continued to give retreats and hear confessions, but it was only late in life that he received real help from hearing aids. He had a most joyful nature that endeared him to people. He was a good writer, a fine editor and a popular retreat giver.

Note from Vincent Johnson Entry
Father Eustace Boylan did not seem to have the necessary financial acumen to balance the books, but Johnson soon sorted out the financial situation and restored balance to the financial department.

◆ Irish Province News

Irish Province News 29th Year No 1 1954

Obituary :
Father Eustace Boylan (1869-1953)
On October 17th, the Feast of St. Margaret Mary, Father Boylan, who had devoted so many years of his life to spread of devotion to the Sacred Heart, died at Canisius College, Pymble.
He was born in Dublin in 1869 on the feast of St. Joseph, was educated at Belvedere College and entered the Novitiate at Dromore, Co. Down, on 7th November 1886. Four years later he went to Australia and spent the next six as master at St. Aloysius' and Riverview Colleges in Sydney. He studied philosophy at Louvain and theology at Milltown Park, where he was ordained priest in 1903.
He made his Tertianship at Tronchiennes, and then became editor of the Messenger of the Sacred Heart, and taught as well at Belvedere, during the years 1905-7. In the following year, owing to bronchial trouble he was transferred to Australia and was prefect of studies at Kew College 1908-18. In the latter year began his long association with St. Patrick's, Melbourne, where he was Rector during the years 1919-22 and editor for 32 years of the Australian Messenger. For 30 years he edited as well the Madonna, organ of the Sodality, and was National Director of the Apostleship of Prayer. His rare literary talents were thus given full scope. In addition to regular editorial articles, he found time to write many booklets on religious and apologetical subjects. His pamphlet on the Inquisition was a best seller. He was author of two well-known works of fiction : Mrs. Thunder and Other Tales and a 400-page school story dealing with Kew College, entitled The Heart of the School, which was hailed by competent critics as the finest school story since Tom Brown's School-Days. His latest work, entitled What is Chastity, which suggests a method of instructing the young in the matter of purity, will appear shortly from the publishing house of Clonmore and Reynolds.
Fr. Boylan represented the Australian Province at the Jesuit Congress held in Rome in the autumn of 1948 in connection with the work of the Apostleship of Prayer and on that occasion he spent some months in our Province. He was an ardent admirer of the late Fr. Henry Fegan, who had been his master in the old days, and during his stay in Dublin Fr. Boylan gathered material for a Memoir of his patron, and for that purpose interviewed many who had known Fr. Fegan well, both Jesuits and laymen.
Admirers of Fr. Boylan claimed for him the distinction of having won for himself the widest circle of real friends ever formed in Australasia : a large claim, assuredly, but, given his genius for friendship and the opportunities that were his during a long and busy life, that claim may not be unfounded. Certain it is that his long association with the Messenger and Madonna brought him into thousands of homes.
The hope has been expressed that selections from his writings will be given permanent form in a Volume for publication ; his excellent prose writing would thus be preserved from oblivion to the advantage of the rising generation. R.I.P.

◆ James B Stephenson SJ Menologies 1973

Father Eustace Boylan 1869-1953
On October 17th 1953, on the Feast of Margaret Mary, Fr Eustace Boylan, who had given so many years of his life to the devotion of the Sacred Heart, died at Canisius College, Pymble, Australia.

Born in Dublin in 1869, he was educated at Belvedere, and entered the Noviceship at Dromore in 1886.

After his ordination he was editor of the “Irish Messenger” from 1905-1907. Then owing to bad bronchial trouble he went to Australia.

In Australia he became Rector of St Patrick’s Melbourne 1919-1922. Retiring from the Rectorship he began his long career of 32 years as editor of the Australian Messenger and for 30 years editor of the Madonna. He was a prolific writer. His pamphlet on the Inquisition was a best seller, while his school story “The Heart of the School”, was hailed by critics as the finest school story since “Tom Brown’s Schooldays”.

◆ The Belvederian, Dublin, 1954

Obituary

Father Eustace Boylan SJ

Fr Eustace Boylan, who died in Australia last October, brings us back a long way in our search for his first connection with Belvedere. It was in 1884 that he came to the College, and after two years he entered the Society where he was to give 67 years of devoted service to God. It has been pointed out to us that last year's “Belvederian”" unwittingly overlooked his distinction of being the oldest living OB. This he undoubtedly was at the time the article concerned was written, and had he lived to read it, we can well imagine the chuckle with which Fr Eustace might have said: “I am not dead yet”. Alas, he himself had corrected the error two months before publication, and had handed on his distinction to his old school-mate, Fr Lambert McKenna.

After the usual training Fr Boylan was ordained in 1903. In 1905 he was back here to teach and to edit the Messenger of the Sacred Heart for two years. It was at that time that the late Fr Bernard Page, then a Scholastic, founded and was the first Editor of the “Belvederian”. He was indeed fortunate in having by his side Fr Boylan, who had already begun a lifetime of editing.
Fr Boylan left his native Dublin in 1907 for Australia, where he had earlier spent some years teaching. This time he was to remain, beginning as Prefect of Studies and Master in St Francis Xavier's College, Melbourne. In 1919 he became Rector and Prefect of Studies of St. Patrick's College in the same city, and a few years later he began 32 years as Editor of the Australian Messenger of the Sacred Heart, during 30 of which he also edited the Madonna. Throughout this period he lectured and wrote books and pamphlets with considerable success, but his principal work was always the Messenger, and we conclude with part of an appreciation which appeared in it after his death.

Father Boylan was a merry man. He had no place for the gloomy or pessimistic view of things. Perhaps this was because he never ceased to have the heart of a boy. He knew the boy's heart well and was at his best describing it. He had the power of seeing the humour of things quickly, and his vivid imagination would work on any odd phrase or act and draw the greatest fun from it. His optimism, which led him always to see the best of things, together with his childlike simplicity, prevented him from ever being cynical in his judgment of others.

Eustace Boylan has gone to his reward : the reward of a life of 84 year's lived for God. Before him have gone the works of those years, the Masses offered and Sacraments conferred innumerable times, students helped through difficulties, and sinners helped to Grace, troubled souls counselled and encouraged; partners helped on to marriage and many lives brightened. If the Kingdom of Heaven is for those who are as little children, he enters truly into his glory. May he rest in eternal peace."

Father Provincial of the English Province of the Society of Jesus

Born: 21 June 1906, Kalgoorlie, Western Australia
Entered: 08 March 1922, Loyola Greenwich, Australia (HIB)
Ordained: 24 August 1937, Valkenburg, Netherlands
Professed: 15 August 1940
Died: 28 July 1971, St Louis School, Claremont, Perth, Australia - Australiae Province (ASL)

Transcribed HIB to ASL : 05 April 1931

by 1928 at Valkenburg, Limburg, Netherlands (GER I) studying

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
The Christian Brothers educated Rolland Boylen before he entered the Society at Loyola Greenwich.

1924-1927 He was sent to Rathfarnham Castle Dublin for his Juniorate, graduating with a BA second class honours degree in English and Latin from University College Dublin.
1927-1937 He was sent to Valkenburg, Netherlands for Philosophy and then Leuven for Theology, and was Ordained 24 August 1937
1938-1939 He was sent for Tertianshup at St Beuno’s, Wales.
1939-1959 he was back in Australia and Xavier College Kew, and there he held the offices of Rector and Prefect of Studies at various times
1959-1961 He was rector of St Thomas More University in Perth
1962-1968 He was appointed Provincial
1968-1971 He returned to Perth and St Louis School, where he taught French, English and Religion, until he died suddenly from heart failure.

He was only fifteen years old when he entered the Society. He was present at the General Congregation which elected Pedro Arrupe.

He found decision making difficult, yet that did not stop him in the development of Xavier College during his time, which included a sports pavilion and changing rooms. While Rector there he did not neglect his pastoral duties and said Sunday Mass at Thornbury every week. He was not a great preacher or public speaker, finding “landing” difficult, though he was always well prepared.

He was a very versatile man. At Xavier College, he taught Latin, French, German, Mathematics and English. He was a capable administrator and was orderly and efficient as Prefect of Studies. He coached sport and enjoyed a game of golf and tennis.

◆ Irish Province News
Irish Province News 23rd Year No 3 1948

Extracts from a letter from Fr. P. J. Stephenson, Xavier College, Kew, Melbourne :
“... We had brilliant results last year. Xavier boys won 28 1st Class Honours and 68 2nd Class Honours in the December Examinations, 1947. Besides that, they won Exhibitions in Greek, French and Physics ; and four General Exhibitions and 2 Free Places in the University. That was a fine record for a class of about 40 boys. Five Xavierians joined the Noviceship this year : four were boys just left school. An Old Xavierian took his LL.B. Degree and became a Dominican.
Fr. Mansfield has been kept going since his arrival. He will be a great addition to our staff as he can take over the Business Class and the Economic Class. Fr. Lawler came over from W.A. about three weeks ago and has taken up the duties of Socius to Fr. Provincial. Fr. Boylan and his assistant Editor of the Messenger leave for Ireland and Rome soon”.

Born: 15 August 1610, Cashel, County Tipperary
Entered: 27 September 1630, Mechelen, Belgium - Belgicae Province (BELG)
Ordained: 1637, Antwerp, Belgium
Died: 13 September 1647, Cashel, County Tipperary - described as Martyr

Son of Edward Boyton and Helen Suetonia (Sutton?)
“I studied in Ireland under Fr John Shee, then Philosophy at Lille with the Jesuits from 1627-30. Admitted to Society in Flanders Belgian Province at Brussels 20 September 1630 and then at Mechelen 28 September 1630”
1633 at Louvain
1636 at Antwerp
1638 at Castrensi Mission - (Chaplain to the army?)
1639 at Brussels College
Killed 13/09/1647 at Cashel - hacked with swords by lunatic soldiers in Church of Cashel, or shot near B Virgin’s altar while hearing confessions

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Son of Edward and Helen Sueton (Sutton?) - Mechelen Album
Early education in Ireland with John Shee SJ then went to St Omer from 1627-1630. He was then admitted to the Society by James Stratius, BELG Provincial, at Brussels 20 September 1630, from where he went to the Mechelen Novitiate. (Mechelen Album, Brussels and Arch. de l’État, Brussels, vol ii, p 518).
He was a Martyr for the Catholic faith - cut down,,or, as others say, shot near the Blessed Virgin’s altar in the Rock of Cashel, while hearing confessions. The soldiers who killed him especially marked out Priests for death. (cf Drew’s “Fasti”).
Had been a military Chaplain in Holland.
1649 Came to Ireland (cf Foley’s Collectanea)

◆ Fr Francis Finegan SJ :
Son of Edward and Helen née Sweetman
Received his early education from John Shee. Then in 1627 went to the Jesuit College at Lille to study Rhetoric before Ent 27 September 1630 Mechelen.
1632 After First Vows he was sent for studies in Philosophy at Louvain and Theology at Antwerp, where he was Ordained 1637.
1638 His Tertianship at Lierre was interrupted by war and he served as a military chaplain until Summer 1639.
1639 Sent to Ireland and the Cashel Residence. He taught in the School and worked in the Church there.
1647 He died in the Cashel massacre of 13 September 1647 while hearing confessions for the beleaguered at the Cathedral Church. He was stabbed to death near the altar of the Blessed Virgin.
His name is on the list of Irish Confessors and Martyrs submitted for beatification to the Holy See.

◆ James B Stephenson SJ Menologies 1973

Father William Boyton 1609-1647
Fr William Boyton was born in 1609 and entered the Society at Mechelen in 1630.

His short life as a Missionary in Ireland was crowned by a martyr’s death at Cashel during the Confederate War. When the town was captured by the Parliamentarians under Lord Inchiquin, “Murrough of the Burnings”, the garrison, together with priests and religious and citizens withdrew to the Cathedral, which occupied a strong position on the famous Rock of Cashel. Here they held out until overcome by numbers.

“As the enemy forced their way in, Fr Boyton exhorted all with great fervour to endure death with the constancy for the Catholic faith, and was wholly occupied in administering to them the sacrament of penance. The enemy, finding him at this work, slew the father with his children. But God avenged the unworthy death of His servants, and by a magnificent sign, showed the cruelty of the massacre.

A Garrison of heretical troops was stationed on the Rock. On a certain night, an old man of venerable aspect appeared to its commander, and taking him by the hand, led him forcibly to the top of the Church tower, and asked him how he dared so impiously to profane that holy place. And as he trembled and did not answer, he flung him down into the cemetery below, where he lay half-dead and with many bones broken, until the following day, when having fully declared the divine vengeance which had overtaken him, he expired”.

(“Sufferers for the Catholic Faith in Ireland”, Myles O’Reilly, p 214)

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BOYTON, WILLIAM. We know little more of this Father than that he was barbarously murdered by the Parliamentary troops, at the taking of Cashell, on the 13th of September, 1647.

Born: 14 March 1795, Dublin City, County Dublin
Entered: 07 September 1811, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: c 1826, Fribourg, Switzerland
Final Vows: 15 August 1831, Rome, Italy
Died: 30 January 1867, Clongowes Wood College SJ, County Kildare

Vice-Provincial of the Irish Vice-Province of the Society of Jesus: 1836-1841

in Clongowes 1817
Vice Provincial 1836
not in 1840 Cat

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Much prized by Father Betagh, was distinguished in Classics at Stonyhurst, and Theology in Switzerland.
Father Plowden predicted that he would be the “limen et ornamentum” of the Society in Ireland.
Taught Humanities, Philosophy and Theology at Clongowes and was Rector of Tullabeg.
1636-1641 Vice Provincial
He was held in great esteem by the clergy on account of his “extensive and almost universal erudition”.
He left a great number of MSS on various subjects, among them, “Memoirs of the Irish Jesuits during the Suppression”.
Loose leaf note in CatChrn : Entitled “Left Stonyhurst for Castle Brown” : 03 Sep 1815

◆ HIB Menologies SJ :
Early education was at a Dominican Primary School - which had produced many remarkable Priests. He showed himself to be very able there. He was in contact with Thomas Betagh, who was stationed at SS Michael and John, and since he had the old Jesuit Fund available to him, he sent Patrick to Stonyhurst to continue his education. At Stonyhurst he showed himself very able, and was ahead of most in his class. Aged 16 he declared that he wished to become a Jesuit, and so Ent at Hodder 07/09/1811.
The Novice Master at Hodder Father Charles Plowden predicted that he would be the “limen et ornamentum” of the Society in Ireland. After First Vows, he studied Philosophy at Stonyhurst.
1816 He was sent to Clongowes, then a very new school, and there he taught a very large Grammar class. He was not very successful, for though he paid attention to the level of each pupil, he was too strict and punished very severely, so none of the boys liked him. At that time the Professor of Theology was an exiled Pole (Casimir Hlasko), and some Irish and English Scholastics were his students. Patrick joined them, and apparently displayed great ability. He was very subtle in argument, and spoke Latin beautifully.
1823 he was sent to Fribug, Switzerland for his final year of Theology.
He then returned to Clongowes teaching general classes, and Philosophy for a year. Later he was sent to Rome for Tertianship, and he pronounced Final Vows in front of General Roothaan in Rome, at the altar of St Ignatius.
He then taught Theology to Ours (where? - possibly in Rome?)
1836 He was appointed Vice-Provincial, an office he held for five years.
1843 He was appointed Rector of Tullabeg and was very successful. there was a lot of sickness and poverty in the country at that time, and though the number of pupils diminished, he managed the finances very well.
1850 He was sent again to Clongowes, devoting his remaining years to study and prayer. Towards the end he suffered greatly from dropsy, but was ever patient and resigned. He died peacefully in 30 January 1867 at Clongowes, and had been in the Society 56 years. He left a name that will be spoken of with great praise.

◆ James B Stephenson SJ Menologies 1973

Father Patrick Bracken SJ 1795-1867
Born in Dublin in March 1795, Patrick Bracken received his early education in a school run by the Dominican Fathers, where he imbibed the elements of Latin so well, that he was afterwards in the Society remarkable for mastery of that language, not merely in writing it, but also speaking. He was a protegé of Fr Betagh who sent him on to Stonyhurst. He entered the Novitiate in 1811.

When Clongowes was in its infancy, he was sent there to teach the classics to a very large grammar class, with little success however, as he was too strict with the boys. He next joined the Theology class, which at that time was taught at Clongowes by Fr Hlasko. His course in Theology was completed at Friburg, Switzerland.

On his return he taught classics and philosophy at Clongowes. He became Vice-Provincial of the Province 1836-1841. During a very trying period, 1843-1850, he was Rector of Tullabeg. It was the time of the famine. The number of boys diminished, but Fr Bracken managed to steer the College safely through these shoals.

He spent the remaining years of his life at Clongowes, where he died on January 30th 1867. During his period at Clongowes he was Master of Novices to the Brothers, and he turned out a great line of spiritual hardworking Brothers. The Province owes a debt of gratitude towards his work of compiling a history of the Society in Ireland.

He left a great amount of MSS behind him, including “Memoirs of the Irish Jesuits during the Suppression”.

Born: 03 September 1935, Mount Prospect Avenue, Clontarf, Dublin City, County Dublin
Entered: 07 September 1953, St Mary's, Emo, County Laois
Ordained: 10 July 1968, Milltown Park, Dublin
Final Vows: 15 August 1973, College of Industrial Relations, Dublin
Died: 15 April 2014, Cherryfield Lodge, Dublin

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

Father was a Civil Servant on the scientific staff at the Separtment of Agriculture.

Elder of two boys.

Early education at the Holy Faith Convent, Clontarf, he then went to Kostka College, Clontarf. He had wanted to enter the Society immediately, but parents felt he was too young. So, he went to UCD studying Arts for a year.

by 1970 at St Beuno’s Wales (ANG) making Tertianship

◆ Jesuits in Ireland : https://www.jesuit.ie/news/jesuit-economist-honoured/

John Brady SJ was conferred with an Honorary Fellowship by the National College of Ireland on Friday 20 Nov,’09. Many former colleagues, Jesuits and friends were there to celebrate his achievement. John Brady SJ spent thirty years of his life at the NCI which was formerly known as the National College of Industrial Relations, based in Ranelagh. According to Dr Tony White of the Milltown Institute, who gave the citation, John Brady was a moderniser. He said it was mainly during his time that the college moved from being a college of adult education to a mainline third-level institution. He also oversaw the employment of lay staff along with Jesuits.”That expansion of course increased the cost base but John’s skills extended to ensuring that the College increased its financial resources to pay for this expansion. He may have had a vow of poverty, but he understood money. After all he is an economist!” Click here to read the full text of Tony White’s speech.
Citation for Reverend John Brady SJ on the occasion of the conferring of an Honorary Fellowship by the National College of Ireland , 20 November 2009
It is very appropriate that we should today be conferring an honorary fellowship on Father John Brady. John Brady is somebody who has made an immense contribution to developing this college and bringing the National College of Ireland to its present position, and it is right that we should acknowledge this contribution in a tangible way.
John Brady is a northside Dubliner. He was educated at Kostka College in Clontarf. He entered the Society of Jesus in 1953. Following two years of novitiate at Emo he continued his studies of economics and history at University College Dublin where he graduated in 1958. Three years of the study of philosophy followed at Tullabeg, after which he spent four years teaching at Crescent College in Limerick and Belvedere College. He then went to Milltown Park to study theology and was ordained there in 1968.
He came to this college in 1970; at that time it was known as the National College of industrial Relations and was located in Ranelagh. He would remain a member of the college staff for thirty years. During his first two years he completed a master’s in economics at University College Dublin. In 1972 he was appointed Director of the College and he held that position for ten years.
John Brady was a moderniser. During his time as Director NCIR made the transition from being primarily a college of adult education to becoming a mainline third-level college. The College had opened as the Catholic Workers College in 1951, and it developed from the skills and contacts of a small and remarkable group of Jesuits in the 1950s and 1960s.
Most of them were still at the College when John joined the staff. He built on the tradition they had established. He consolidated relations with the social partners, and the National College of Industrial Relations became a meeting point for unions and management. John Brady helped to make it very much a crossroads and a good place for what we now call networking.
The College built up a unique niche for itself in industrial relations nationally. John had the diplomatic skills to enable the College to maintain good relations and respect with both sides of industry, no mean achievement in the Ireland of that time. The traditional links with the trade union movement which had been there from the beginning were built on further , and in addition the College became a nationally recognised centre of excellence for teaching what was then referred to as personnel management, and what is today called human resource management.
That was the point at which the College made the transition to becoming a third level institution. John Brady saw the need for external accreditation and recognition of the College’s awards and under him NCIR had its first experience of state recognition with the National Council for Educational Awards, the forerunner of what is now HETAC The National Diploma in Industrial Relations Studies achieved recognition in 1976. This was a major breakthrough because there were at that time many, including a number of influential public servants, who were reluctant to see private colleges like this college achieving state recognition. Under John planning also began on the next phase, which was the move upwards to degree work which took place in the 1980s. These steps constituted the largest and most important transformation in the College’s history and they happened under John’s leadership.
While John was the driver in transforming the College into a third level institution and meeting all the quality inputs, demands and targets that this required, it was also a priority for him that the College would not neglect its roots and that its newly acquired status would not choke the important role which it had always given to access, to looking after those who were often overlooked by the rest of the higher education system. For him the commitment to access, to ensuring that people could have a second chance at achieving their potential, was something of a mission. He ensured that this would remain a college where so far as possible every individual, regardless of what their previous educational history had been, would be afforded an opportunity to develop their full potential. More than anyone else he helped maintain that balance which saw this college achieve genuine third level status, while at the same time maintaining that commitment to offering a very wide level of access to higher education that has put NCI into the unique position nationally which was recognised by the OECD report in 2004.
By the same token John was good at spotting talent, and good also at letting people have their head. In his time as Director the staff grew significantly and he was the one who introduced the first cohort of lay staff. Previously the staff had been almost exclusively Jesuit. That expansion of course increased the cost base but John’s skills extended to ensuring that the College increased its financial resources to pay for this expansion. He may have had a vow of poverty, but he understood money. After all he is an economist.
John Brady has also during his career been a regular contributor to newspapers and journals on economic and social matters. His primary interest was economics, but he was one of those economists whose scope was wide and who wrote on political economy and the social impact of economic decisions and trends. He was also one of those people who reflected and wrote about how the problems of Northern Ireland might eventually be brought to resolution. He was not just a highly practical and effective administrator but by his writing and his activity in the public arena he helped to create the acceptance of this college as one where serious scholarship and intellectual reflection took place.
Asked what characterised John Brady, one of those who worked with him in the early years of the College suggested that he was somebody who offered calm leadership to very strong individuals. He is indeed a calm, gentle and courteous man, a widely – read man and someone with a great interest in music. You are liable to bump into him regularly at the National Concert Hall. Nevertheless behind that gentle exterior there was the passion, the determination, the steel and the vision that tend to be marks of successful leaders of complex institutions like this College.
It is fitting then that this serious scholar and far-seeing manager should be numbered among the honorary fellows of this College, and it is my privilege and pleasure to commend Father John Brady SJ for this distinction.

◆ Interfuse

Interfuse No 156 : Summer 2014

Obituary

Fr John Brady (1925-2014)

3 September 1935 : Born in Dublin
Early education at Holy Faith Convent and Kostka College
7 September 1953: Entered the Society at Emo
8 September 1955: First Vows at Emo
1955 - 1957: Rathfarnham - Studied Arts at UCD
1957 - 1961: Tullabeg - Studied Philosophy
1961 - 1963: Crescent College, Limerick - Teacher
1963 - 1965: Belvedere College - Teacher
1965 - 1969: Milltown Park - Studied Theology
10 July 1968: Ordained at Milltown Park
1969 - 1970: Tertianship at St. Beuno's
1970 - 1984: College of Industrial Relations
1970 - 1972: Lecturer; Post-grad. Studies in Economics (MA from UCD)
1973 - 1982: Director of CIR; Lecturer
15 August 1973: Final Vows
1982 - 1983: Sabbatical year
1983 - 1984: Lecturer in Economics at C.I.R.
1984 - 2014: Gonzaga College - Lecturer in Economics at NCIR; Writer
1987 - 1994: Lecturer in Economics at NCR; Writer; Research Lecturer
1994 - 2000: Chaplain and Lecturer in Economics at NCIR; Writer; Research
2000 - 2001: Writer; Research Lecturer
2001 - 2004: Co-ordinator, Cherryfield Lodge; Sacred Space contributor
2004 - 2010: Co-ordinator, Cherryfield Lodge; Prefect of Health; Writer
2010: Prefect of Health. Assistant Chaplain Cherryfield Lodge; Writer, Emeritus
2010 - 2011: Assistant Chaplain at Cherryfield Lodge; Writer, Emeritus Lecturer at NCI
2011 - 2012: Emeritus Lecturer at National College of Ireland.
2012 - 2014: Resident, Cherryfield Lodge. Prayed for the Church and the Society

Fr. Brady was admitted to Cherryfield Lodge on 26th October 2012 when he needed nursing care. His condition deteriorated over time, more so over the last couple of months. He died peacefully before 6:00 am on l5th April 2014. May he rest in the Peace of Christ

Fr John Brady died in Cherryfield Lodge on 15 April, at the age of 78. The big crowds at his Removal and Funeral Mass were a reminder of his range of interests, and of the affection with which so many regarded him. He was educated at an interesting school with Jesuit roots, Kostka College in Clontarf, founded and managed by Louis Roden who had been a Jesuit novice. John entered the Jesuits at 18. Son of a civil servant, with roots in Cavan and Meath, his Jesuit life was mainly centred round the College of Industrial Relations, where he was first a lecturer in Economics, then director of the college from 1973-1982, then, for a further 17 years, lecturer and chaplain. His publications, in clear and dispassionate prose, centred mainly on questions of economic and social policy, in the Republic and in Northern Ireland.

He had joys and interests outside his work, notably in art, tennis, music and sailing (he was active in the Glénans organisation, first as an apprentice sailor, later as an instructor). John was open-minded, supportive of younger colleagues, and with a keen curiosity about the world he lived in. As a scholastic in Crescent College in 1962, he had shown a capacity for strategic thinking and action. Brendan Staunton, then a Fifth Year pupil, remembers how John was introduced to the tennis team as their new coach. “He looked the part, with his dazzling head of blond hair. His speaking style however was new to us, and his knowledge of tennis sounded esoteric, most un-Limerick-like. The team progressed to the final, in which they beat Glenstal. At a school assembly John Brady was acclaimed for his shrewd knowledge of the game and his team. What we didn't realise until well after our win was something John Brady did behind the scenes. Glenstal had played their previous rounds on hard courts. John quietly managed to have the final played on grass, in the Club where four of the team were members. And that made all the difference!”

In his homily at John's Requiem Mass, Bill Toner noted the same capacity for strategic thinking:

I was only head-hunted once in my life, and that was by John, who had just been appointed Director of the College of Industrial Relations. He was very strategic in his approach to the job. One aspect of that was that he kept an eye out for young Jesuits who might be persuaded to work in the College. I had studied accountancy in my younger days, and John had just finished designing a National Diploma course in industrial relations which included a subject called 'Financial Control Systems'. So I was quickly in his sights. Anyway the result was that I spent 17 happy years in the CIR, and for the first seven John was my boss.

John was great to work with. When I look back at it now I imagine he must have found me insufferable at times, but he never showed it. He was very humble, and that is why the Beatitudes came to me when I was suggesting a Gospel for the Mass. Blessed are the meek for they shall inherit the earth. I was full of new ideas when I arrived and I must have frequently strayed onto his patch, but he never pulled rank or said I am the boss here. He seemed to enjoy the contribution made by the various young Turks, Jesuit and lay, who came to work in the College. He was not himself a revolutionary by temperament, but he was greatly fascinated by people who wanted to shake things up and rock the boat and was always ready to give them their head. The result was that there was a great atmosphere of freedom and bold ideas in the College. Lecturers were, to my knowledge, never reined in. If a lecturer was reported to have said something outrageous, rallying people to the cause of the class war or something like that, John would find it amusing rather than shocking. He presided every week at extraordinary faculty meetings - I mean extraordinary in the sense of bizarre rather than unscheduled - which Fr. Bill McKenna used to call the weekly blood letting. These were an occasion for outrageous statements and the taking of indefensible positions. I don't think John could always have found these amusing, but he presided over them with great calm and dignity. I think he regarded them as part of the cut and thrust of academic life. It is said that Henry Kissinger was once given a choice between being president of an American university or working to solve Vietnam conflict and he chose Vietnam as the less stressful of the two. In the end indeed the pressures of being Director of the College for nine years began to tell on John and he gave up the job in 1981, confining himself after that to lecturing in economics.

As Director, John had a great relationship with the students. He took very seriously the characteristics of Jesuit education which have been developed over centuries. In the current Jesuit document on education we can read: The human person, understood in the context of his or her eternal destiny, is the central focus of the Jesuit college. Jesuit education insists on individual care and concern for each person. It invites each student onto their unique journey of personal, moral and spiritual development. Our Mission is to help the students grow holistically. John really believed in that. He encouraged us on the staff to get to know all the students personally, never regarding meetings with individual students as a waste of time. In the early days many of the trade union students had left school at 14 but John was always quick to spot potential and he would talk to them and encourage them to go as far as they could and as far as they wanted to. Many people owe the flowering of their personal academic development to the College and to John. John brought the same concern for the personal care of students to his work as a member of the board of Greendale Community School in Kilbarrack.

John was every inch a Jesuit. He loved the Society. I could say that he was very faithful in going to functions in various Houses, but it was much more than that – he really enjoyed meeting the brethren. In fact he was exceptionally good at meeting people from all walks of life and maintaining firm friendships. He had great friends in the trade union movement, and also in management. John was not naïve. He knew that there were many people in the trade union movement who didn't trust the College and what it was doing, seeing it as an effort to de-radicalise the trade union movement. On the other hand he knew that there were employers and managers who didn't like us because we were giving their workers strange ideas and teaching them to speak up for themselves. The college brought many of these people, managers and union officials, together under the one roof. I can remember one occasion when the lights were on all night in the college. It marked a pause for breath during an E.S.B. strike. The College was chosen as a neutral venue where the E.S.B. unions and management could hammer out an agreement, which they did at 7 a.m. A number of commentators, some critical and some not, have suggested that the College played an important role in developing the concept of partnership in the conduct of industrial relations in Ireland. Although national wage agreements may now be a thing of the past, they probably played a crucial role in the steadying of the ship after some of the disastrous and destructive labour and management disputes of the 60s.
It is interesting to note that seven national wage agreements were negotiated during the period that John Brady was Director of the College. Although John was not directly involved in these, he and the College were definitely making a contribution, big or small, to the creation of a climate where people in industry could talk to one another. John had so many interests outside the College that it would be impossible to list them all. He was a man of deep culture. He had Norah McGuiness paintings hanging in the College tea room before most people had even heard of Norah McGuiness. He loved the theatre and good books. He was passionately interested in politics. He came to the College just as the conflict in Northern Ireland broke out, and he was a leading member of the Jesuit network, Jesuits in Northern Ireland, where he made very thoughtful contributions, with interesting angles on difficult questions. Blessed are the peacemakers - John tried his best to be a peacemaker whether in the field of industrial relations or in the Northern Ireland conflict.

John's basic discipline was economics, and he did his master's degree in the economics of transport in Ireland, a subject which fascinated him. He was an academic in the best sense of the world, not because he liked arguing about arcane concepts, but because he could see the power of ideas-and-solid-arguments to bring about change. He was a very popular lecturer in the college. Remarkably, considering his success as a Director, he suffered from a very bad stammer, and nothing showed the determination in his character more than his refusal to let that prevent him from doing anything he wanted to do, whether it was saying a public Mass, or giving a public lecture, or addressing the students at conferring. It was in itself a lesson to all of us not to let some real or imagined problem pull us down. Again, only a very humble person could deal with something like that – he was not too proud to let his fragility show.

John was a very generous person, and could rarely resist helping a poor person who asked him for help. Some would say that he was generous to a fault, but perhaps that accusation would also be laid at the feet of Jesus Christ. St Paul said of Jesus: "Christ died for the ungodly. Why, one will hardly die for a righteous man - but God shows his love for us in that while we were still sinners Christ died for us”. I don't think John's generosity was a fault that he needed to worry about when he went to meet his maker.

It was sad that John's last years were blighted so much by illness and by memory failure. A time like this is a good time to remember him at his very best, as a good and talented and prayerful Jesuit, to thank God for the contribution he made to the economic and cultural life of his country. We pray for the consolation of his relatives and friends, especially Luke, his brother, his sister in law Catherine, his niece Lisanne, and his nephew Colin. And we pray for John himself that he is now at eternal peace with God.

Bill Toner

Born: 01 July 1926, Avoca Terrace, Blackrock, County Dublin
Entered: 07 September 1944, St Mary's, Emo, County Laois
Ordained: 31 July 1958, Milltown Park, Dublin
Final Vows: 02 February 1962, Holy Spirit Seminary, Aberdeen, Hong Kong
Died: 22 October 2007, St Vincent’s Hospital, Dublin - Sinensis Province (CHN)

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

Transcribed HIB to HK : 01 January 1968; HK to CHN : 1992

Born at Holles Street Maternity Hospital.

Father was an architect and died in 1936. Mother was then supported by private means.

Eldest of three boys with three sisters.

Early education at a Convent school in Dublin and then he went to Clongowes Wood College SJ for six years.

by 1954 at Hong Kong - Regency

◆ Hong Kong Catholic Archives :
Scholar and missionary to Hong Kong dies in homeland
Father Peter Brady
R.I.P.

Father Peter Brady of the Society of Jesus, died peacefully in Ireland on 23 October 2007 at the age of 81. A published writer and a teacher of ethics, he first set foot in Hong Kong in 1952, finally returning to Ireland in 2001.

Born on 1 July 1926, Father Brady joined the Jesuits in 1944, and earned a bachelors’ degree in philosophy at University College Dublin. He then came on mission to Hong Kong in 1952, where he spent two years studying Chinese and another year teaching at Wah Yan College, Wanchai.

Returning to Milltown Park, Ireland, he studied theology and was ordained on 31 July 1958. Two years later he arrived back in Hong Kong and took up the post of assistant to the editor of China News Analysis while continuing his Chinese studies. From 1961 to 1962 he lectured on the history of philosophy and sociology at the Holy Spirit Seminary College in Aberdeen before heading for Melbourne, Australia, for a year to work on his masters degree in modern philosophy.

Upon his return to Hong Kong, Father Brady taught philosophy at the seminary as well as ethics at Wah Yan College in Kowloon.

Ethics would become his life’s work and he taught the subject at Wah Yan, until 1973, then subsequently at the seminary from 1973 to 1996.

He wrote and published several books which were also translated into Chinese: Practical Ethics (1970), Love and Life (1979), Introduction to Natural Family Planning (1980), Medical Ethics (1983) and Ethics (2001), as well as textbooks on ethics for secondary schools.

In later years Father Brady worked on weekends at St. Joseph’s Church in Central, where he made many friends. He had a great sense of humour and was loved by everybody.

In 2001, poor health saw him returning to Ireland where he stayed at a nursing home for Jesuits. He enjoyed receiving visitors from Hong Kong and kept up-to-date on the territory through the weekly editions of the Sunday Examiner.

A memorial Mass was celebrated for him at Ricci Hall Chapel on 10 November 2007.
Sunday Examiner Hong Kong - 11 November 2007

◆ Biographical Notes of the Jesuits in Hong Kong 1926-2000, by Frederick Hok-ming Cheung PhD, Wonder Press Company 2013 ISBN 978 9881223814 :
He joined the Society of Jesus in 1944. After the usual Jesuit studies graduating BA at UCD and then studying Philosophy, he was then sent to Hong Kong in 1952.

1952-1955 he began studding Chinese for two years before spending a year teaching at Wah Yan College Hong Kong.
1955-1958 He was back in Ireland and Milltown Park, studying Theology and he was Ordained in 1958.
1960-1962 He returned to Hong Kong and took up a post as Assistant to the Editor of the China News Analysis, as well as continuing to study Chinese. He was then appointed to the Regional Seminary in Aberdeen as a Lecturer in the History of Philosophy and Sociology.
1962-1963 He went to Australia where he graduated MA in Modern Philosophy (at Campion College, Kew, Australia)
1963 Returning to Hong Kong, he lectured at the Seminary in Aberdeen, and at the same time he was teaching Ethics at Wah Yan Kowloon (1965-1973).

According to Freddie Deignan : “During that time Peadar wrote and published several books which were translated into Chinese : “Practical Ethics” (1970); textbooks on Ethics for Secondary Schools : “Love and Life (1979), “Natural Family Planning” (1980), “Medical Ethics” (1983), and “Ethics” (2001). He also wrote many articles on sexual ethics and natural family planning for CMAC. In his latter years he loved his weekend apostolae at St Joseph’s Church, where he made many friends. he had a great sense of humour and was loved by everybody.

Due to ill health he left Hong Kong and went to Ireland in 2001, where he lived at the Jesuit nursing him in Cherryfield Lodge.

Born: 08 July 1846, Dublin City, County Dublin
Entered: 07 September 1868, Milltown Park, Dublin
Ordained: 1880, St Beuno's, Wales
Final Vows: 02 February 1889, Mungret College SJ, Limerick
Died: 05 January 1917, St Vincent's Hospital, Lower Leeson Street, Dublin

Part of the Tullabeg, Co Offaly community at the time of death

Older Brother of Thomas - LEFT 1872

Early education at Castleknock College, St Stanislaus College SJ, Tullabeg, Belvedere College SJ and Clonliffe

Ent Milltown; Ord 1880;
by 1871 at Roehampton London (ANG) studying
by 1873 At Vals France (TOLO) studying
by 1874 at Brussels College Belgium (BELG) studying
by 1875 at Mount St Mary’s (ANG) Regency
by 1877 at St Francis Xavier Liverpool (ANG) Regency
by 1879 at St Beuno’s Wales (ANG) studying
by 1886 at Roehampton London (ANG) Making tertianship
by 1904 at St Mary’s Rhyl (ANG) working
by 1905 at St Wilfred’s Preston (ANG) working
by 1907 at Lowe House, St Helen’s (ANG) working

◆ HIB Menologies SJ :
He had a younger brother Thomas who also Entered, but left for the Dublin Diocese and was Ordained, but unfortunately at his parish in Dundrum he was thrown from his horse and killed instantly. He also had a half-brother John Brady CM, a Vincentian based at Phibsborough.

Early Education was at Castleknock College.

After his Noviceship he studied Rhetoric at Roehampton, and Philosophy at Vals, France.
He did his Regency at Mount St Mary’s (ANG)
1879 He was sent to St Beuno’s for Theology and was Ordained there.
After Ordination he was sent to Belvedere and Clongowes teaching for some years. He also taught for many years at Mungret and Galway.
He then joined the Mission Staff, and then went to work in the ANG Parish at Preston.
His last year was spent at Tullabeg. he had a serious deafness problem and an operation was advised. he died at the Leeson Street Hospital 05 January 1917, and buried from Gardiner St. A large number of Vincentians attended his funeral out of respect for his half-brother John Brady CM of Phibsborough.