Showing 148 results

Born: Spain
Entered: 1546, San Andrea, Rome, Italy
Ordained: pre Entry

Left Society of Jesus: 1547-8

Catalogus Defuncti 1641-1740 has Franciscus Zapata RIP 29/01/1692 Madrid (HS49 83v Tolet)

◆ The English Jesuits 1550-1650 Thomas M McCoog SJ : Catholic Record Society 1994
PRIEST
Born Spain
Ordained before entry
Entered 1546 Rome
Dismissed late 1547-early 1548

He accompanied Bröet and Salmerón on their mission to Ireland

Born: 1604, Clonmel, County Tipperary
Entered: 1620, Madrid, Spain (TOLE)
Ordained: 1628, Murcia, Spain

Left Society of Jesus: 27 August 1643

◆ In Chronological Catalogue Sheet as Ent 1620 x 2

◆ Old/15 (1) Ent 1620 x 2, with one RIP after 1636

◆ Old/16 has : “P John White”; DOB 1603 Clonmel; Ent 1620 Toledo; RIP 1640 & 1646

◆ Old/17 has “White” Dimissi 27/08/1643 (HIB)

◆ CATSJ I-Y has “White or Devictus”; DOB 1603 Lismore Dioc; Ent “Devictus” 1620 Madrid - called “Ionn Vitus” TOLE;
1625 At Murcia
1633 Age 33 Soc 13 at Huerte College TOLE teaching Grammar and Operarius. Very good talent.

◆ Francis Finegan SJ Biographical Dictionary 1598-1773

He was born in Clonmel in 1604, and he entered the Society in the Province of Toledo, 1620.

After his Noviceship, which he made at Madrid, he was sent to the College of Murcia for his ecclesiastical studies, and was ordained Priest c 1628.

He remained in Spain until 1634, and was employed as Operarius successively at Huete and Ocaña, and was reported to be in poor health.

On his return to Ireland he exercised his ministry in or near Clonmel, where he taught school for some time. But, over the next eight or nine years, Father White repeatedly asked to leave the Society for reasons of health.

He finally left the Society August 27, 1643.

-oOo-

DOB 1604 Clonmel; Ent 1620 Madrid; Ord c 1628 Murcia; LEFT 27/08/1643

1622-1628 After First Vows he was sent to Murcia for studies and he was ordained there c 1628
1628-1634 He was sent as Operarius to Huete and Ocaña and reported to be in poor health
1634 He was sent to Ireland and Clonmel and repeatly asked permission to leave the Society for reasons of health. He finally left the Society 27/08/1643

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
WHITE, JOHN, Father (Irish), a native of Clonmel, born 1603 ; entered the Society 1620 ; in or about the year 1634, he was in the Province of Toledo. (Inish Ecclesiastical Record.) He is mentioned in a letter of Father Robert Nugent, dated from Ireland, October 1, 1640. (Oliver, as above.) He died between 1640 and 1646. (Hogan's list.)

Born: 08 May 1681, Trim, County Meath
Entered: 06 March 1703, Salamanca, Spain - Castellanae Province (CAST)
Ordained: c 1713

Left Society of Jesus: 01 November 1716

◆ Francis Finegan SJ Biographical Dictionary 1598-1773
He was the son of Raphael Evers and Joan White, and he was born at Trim, May 8, 1681. He entered the Society in the Province of Castile, March 6, 1703. As he was accepted for the Society at Salamanca, he is probably identical with a James White at the Irish College, who was approved in September 1702 to pass into second-year Theology.

After 1705 there is no means of tracing his career in Spain, beyond the fact that he was ordained Priest.

In 1714 he left his Province unauthorised and went to St Germain, but was induced by the General to go to the Irish College of Poitiers. During his stay there, the General negotiated with the Provincial of Aquitaine to emply White teaching Philosophy, for which he had some aptitude (he was a nephew of James White SJ). His anxiety, however, was to get back to Ireland to help, as he alleged, his widowed mother and sister.

He left the Society in the winter of 1716/1717

◆ MacErlean Cat Miss HIB SJ 1670-1770
1705 CAST Cat
Royal College Salamanca
“Didacus Vitus”
Born 08/05/1681 Meath
Entered 06/03/1703 Salmanaca
Teaching Grammar 1

◆ Calendar of MacErlean Transcipts Addenda Irishmen who entered Rome and Spain 1561-1772 (Finegan)
James Evers alias White 21
Son of Raphael Evers and Joan White (Blanco), Trim dioc of Meath
06 March 1703 Entered CAST

◆ Calendar of MacErlean Transcipts Carton XII O
25/06/1714 Anthony Knowles (at New Ross) to Fr General Michael Angelus Tamburini
Fr Didacus White Evers has recently fled from Castile. Fr General has grounds for fearing he has gone to Ireland and is acting unworthily of the Society. He is to be expelled, unless as Fr General hopes, he returns to a house of the Society.

18/08/1714 Fr General Michael Angelus Tamburini to Anthony Knowles
Fr James White is committing himself and his case to Fr General. Fr Knowles need not be anxious about his arrival or of carrying out the sentence intimated on 23 June. If he has arrived in Ireland, Knowles is to order him to return to France.
He speaks of how Ours should approach a request (such as that to Fr Hennessy) and there should be consultation with Fr Knowles, and at the same time allow him to exeercise jurisdiction as requested.
He sympathises with the current unrest for Ours and clergy in ireland, and prays that some calm may come.

18/08/1714 Fr General Michael Angelus Tamburini to Walter Lavallin
Fr James White on Fr General’s orders recently arrived from Spain at Poitiers College. He asks that Fr lavallin would receive him with charity, and at the same time be diligently watchful over his character and way of life, and to inform Fr General from time to time.

18/08/1714 Fr General Michael Angelus Tamburini to James White Evers (at St Germain)
He is to go to Irish College Poitiers from where he is currently staying. He will be expected there and charitably received by Fr Lavallin, according to Fr General’s instruction. He wishes Fr White to move there promptly.

29/12/1714 Fr General Michael Angelus Tamburini to Walter Lavallin
He is pleased by Father Lavallin’s praise of Fr James White. If Fr White is of such a disposition and acharacter, he will not be troublesome to Lavallin, and while he cannot be useful, he should not be idle. So I will recommend him to Fr Knowles to use his work in teaching philosophy somewhere. In turn, I ask of you if it can be done, to please receive into the Seminaryt an Irish youth, who will be entrusted to you in my name.
Fr Knowles has rightly been advised by you concerning the defects of Fr Thomas Hennessy, who I hope will see to it, by an opportune admonition, to show himself more unassuming in future.

◆ Calendar of MacErlean Transcipts Carton XII P
23/02/1715 Fr General Michael Angelus Tamburini to Walter Lavallin
Acknowledges letter of 14 January. Le Tellier’s liberality towards Poitiers : If the Hughes money is generating an income, then I give permission for 30 gold to be received from it to complete the Chapel. If not, then you will have to wait, for I consider than nothing should be taken from the capital sum.
I hope for better things for Father White when he is applied to a determined office.
He asks him to inform Fr John Daly that jo change is to be made to what has been decreed about Masses.

04/05/1715 Fr General Michael Angelus Tamburini to Walter Lavallin
Adresses some confusion over a sum of 30 gold from the Hughes monies to be used to finish the new Chapel. Fr General wants it clear that this money is only to come from dividends, or money belonging to Poitiers which is lying idle in Paris, and at no stage should the capital sum be touched, or indeed that proportion of monies intended for other purposes.
He advises that Fr Knowles will determine whether and in what offices Fr White should be employed,
He thanks him for agreeing to accept the youth sent to hi by Fr Hennessy.

◆ Calendar of MacErlean Transcipts Carton XII Q
14/03/1716 Fr General Michael Angelus Tamburini to James White Evers
I pity you much, because as you wrote in January, your mother and sisters are so oppressed by poverty, I cannot praise highly enough your dutifulness by which you desire to help them.. However, I do not see my way at all to be able to grant what you ask to be permitted you for that purpose, while in these times everything is in confusion in those parts and the outcome of things uncertain. I shall recommend however, to Fr Superior (Knowles) to whom I am soon writing, that he himself come to their aid. He will do so, I hope, in his charity very gladly and for his means very liberally.

14/03/1716 Fr General Michael Angelus Tamburini to Walter Lavallin
That missing letter of January has now arrived. Father Provincial has not yet written anything about the keeping of the entire interest of 1,000 livres for this house, but rather from his information, I consider that such is the state of this house, that it could without inconveninces do without that share which is failing on account of the diminution of the Hughes returns. I am writing again to him, however, that he let me know his judgement which you intimate you have heard is favourable.
Permission to expose the Blessed Sacrament on hte Feats of Our Saints cannot on any account be granted. There are other exercises in addition for which the Chapel was usefully permitted and built. At the utmonst that could be permitted and carried out on the Feast of St patrick, patron of the Irish Mission.
I have no reply to make concerning Fr Lavery after I let you know, on many other occasions, my determination.
Fr James White can on no account be allowed to go to Ireland because of the circumstances of the very unsuitable time. I shall recommend however, the poverty of his mother and sisters to Fr Knowles. Besides, I trust, that by your dexterity, he may grow strong in character and learning, apply himself to something to be directed by you.
Whether the management of your affairs in Paris should be taken away from him who has up to now conducted them and a separate Procurator established, or should be entrusted to some extern, or for those reasons whioch you wrote to me on the contrary, on 15 July last year, we must ponder much and long, and before anything is decided, we must enquire whether any extern can be found whose trustworthiness and prudence you affairs can safely be committed. Furthermore, restitution of the loss from the withdrawal of the fifth “as” should not even be attempted at this time without obtaining the assistance of Fr de Guenin.

21/03/1716 Fr General Michael Angelus Tamburini to Anthony Knowles
Received Fr Knowles’ letter of 23 December, and though it brought me some consolation beacuse of the praise bestowed on Ours, far greater, however, is the anxiety for you which boththat letter and observation of the state of the present times aroused in me. We are disposed to hope that God will keep you under his protection.
I grant Fr James Byrne permission to receive the annual subsidy which was bequeathed to him by his late father. I desire however, that in keeping or spending the same, as far as is possible, our statutes be observed.
It is well that Simon Read will arrive. I have not yet been informed as to the reasons why Fr Ignatius Roche has been detained.
Fr Thomas Hennessy can be admitted on August 15th to the grade befitting his doctrine, for that is the earliest time in whcih he will fulfill the requisite conditions for that grade. As regards the privileges wanted by him, you can inform him that I make him a participant of all which are in my power, with that exception which I hold in order to set up Sodalities. Amongst those however, were not those set forth 3-7 -- we will try to have these obtained if possible. Besides, he will have to be advised that in order to their right use and any right to them, he ought to consult the Compendium itself of our privileges, but it will be necessary that he will remember that fact that the work of Fr Archdekin is at least under censure, and accordingly, it is not enough to trust his assertions, unless for other reasons that those which he asserts have really been granted.
On this occasion I let you know, that not only because of your venerable age, but also the circumstances of these very difficult times, it is expedient for me to have knowledge of those wuch as who can be your successor in Office. And so I ask of you, that with your Consultors, you propose candidates to me in the customary way, and see to it that Fr Lavallin does likewise with his Consultors.
Father James Le Blanc alias White junior has earnestly begged of me to be allowed to go to Ireland to relieve the very great poverty of his mother and sister. It seemed that on no account should that be allowed. I have promised, however, that I would recommend them to your charity and generosity.

13/06/1716 Fr General Michael Angelus Tamburini to James White Evers
I do not know if the change of your present status will be so advantageous to you and yours, as perhaps you promise and imagine. Explain, however, please, the reasons for your judgement t Fr Provincial. On receiving his opinion, I will decide about what is shall have seemed right in the Lord to arrange. Meantime, I pray that you be enlightened and directed by the grace of the Holy Spirit.

13/06/1716 Fr General Michael Angelus Tamburini to Xavier de la Grandville (Provinical of Aquitaine)
Fr James White junior in his most recent letter to me has begged for his dismissal from the Society, having stated as his reasons : besides the poverty of his mother and sister who are looking for help from him, the great distress inflicted on him by Fr Lavery, and the latter’s unbridled bad temper. It will certainly be known, at least in part to you, what you must hold concerning the reasons adduced, and what the Society must expect from that man. So, I ask you to let me know what you think of him, and whether or not you judge his dismissal should be for the greater good of the Society. He will consult with you on this matter if he obeys my will.

22/08/1716 Fr General Michael Angelus Tamburini to Xavier de la Grandville (Provinical of Aquitaine)
Fr de la Grandville empowered to release James White from the Society.

02/10/1716 Fr General Michael Angelus Tamburini to Walter Lavallin
You write in your letter of 26 August that more Fathers who are engaged in Ireland are not known to you, and of those whom you know, you consider none suitable for the office of Rector, I have in the meantime to know who, from reports, in the common estimation seems fit to you for that office.
The decision about Fr James White you will have already learned, or will learn from the Provincial of Aquitaine.

03/10/1716 Fr General Michael Angelus Tamburini to Charles Lavery
Fr General acknowledges Fr Knowles’ letter of 06 July, and it is a consolation to know our affairs are still succeeding, and that circumstances have not caused additional difficulty for Ours.
I am happy that what I wrote to you about privileges has been communicated to Fr Hennessy.
Your exhortations seem to have little effect on Fr James Evers (White), and we have seen fit to decide concerning him what you will have already learned, or will know soon.

◆ Calendar of MacErlean Transcipts Carton XII R
06/02/1717 Fr General Michael Angelus Tamburini to Walter Lavallin
Writes that Fr Lavallin merits thanks for his administration, and gives a pardon for any faults. He exhorts him to continue his work of forming youth until his successor arrives.
It is well that James White was dismissed with charity.

Born: 13 June 1912, Czechoslovakia
Entered: 22 September 1931, Velehrad, Zlín, Czechoslovakia (CECH)
Ordained: 07 June 1941, St Edmunds College, Farm Lane, Old Hall Green, Ware, Hertfordshire, England

Left Society of Jesus: 1946

by 1939 came to Milltown (HIB) studying 1938-1941

Irish Province News 16th Year No 2 1941

General News :
Fr. Antony Veselý of the Prov. of Bohemia who has been doing his theological studies at Milltown was recently called up for service. He had the good fortune to be ordained priest on 7th June at St. Edmund's, London, at the hands of Monsignor Myers, Bishop of Lamus. On the following day before a large gathering of his countrymen he said his first Mass at the Church of St. James, Spanish Place, offering it “for the welfare of his unhappy country, Czechoslovakia,” as mentioned on the card of invitation.

News Flashes from Czechoslovakia Under Nazi Domination, Release No.87, 23 June 1941
Czechoslovak National Council of America

Czechoslovak Priest Ordained in Britain
Antonín Veselý is the first Czechoslovak priest to be ordained in Britain. He was ordained June 7th, by Bishop Myers, and served his first Mass the following Sunday in London in the presence of Msgr. Šrámek. He studied in Poland and in Ireland and will fill the position of Field Chaplain of the Czechoslovak air forces.

??? RIP1962 Brno, Czechoslovakia

https://obituaries.mysuburbanlife.com/us/obituaries/chicagosuburbannews/name/jitka-vesel-obituary?id=20052033

Born: 24 Augsut 1626, Jerpoint, County Kilkenny
Entered: 11 November 1647, Kilkenny City, County Kilkenny
Ordained: 13 March 1655,

Left Society of Jesus: 1674

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
TOBIN, JAMES, was an edifying Novice at Kilkenny in 1649. On the following year he was drafted with his brethren through the houses of the Society on the continent, where he vanishes from my pursuit.

◆ CATSJ I-Y has “Thomas”;
“Societatis Jesus Kilkenny” in title page of Officium Corporis printed in 1659, now in the Library of Black Abbey, Kilkenny (a loose note of Hogan)

◆ CATSJ I-Y has “James”; DOB 24/08/1626 Jerpoint; Ent 11/11/1647 Kilkenny Age 24;
Studied 2 years Philosophy before Ent
1666 CAT Living at Kilkenny. Preacher, Catechising, Administering the Sacraments. Teaches a few. Was on Mission in Scotland

“Between 08/09/1661 and 22/02/1665 or 1666 he signed a petition for the appointment of Rev James Cleere as Bishop of Ossory” (Arch HIB VI p56

LEFT

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
DOB 24/08/1626 Jerpoint; Ent 11/11/1647 Kilkenny; LEFT 1674

On the Scottish Mission for three years.

◆ Francis Finegan SJ Biographical Dictionary 1598-1773
He was born at Jerpoint, Kilkenny, August 24, 1626, and studied at the Jesuit College, Kilkenny, and having completed Philosophy, entered the Society in the Novitiate recently established there.

After his Noviceship he was sent to Louvain for his Theological studies, 1651-1655, and was ordained Priest March 13, 1655.

He was designated for the Mission in Scotland, but does not seem to have arrived there until 1658, when, with three other Jesuits, he was working in the north near the Orkney Islands.

By January 1669, however, he was, apparently, once more in Flanders, as the General instructed the Flemish Provincial to send Tobin back to Ireland - a case that is probably unique in the history of the Irish Jesuits down to the Suppression.

Hem returned to Ireland about 1662, and was stationed at Kilkenny. he chafed under the obligation of religious poverty, and eventually left the Society in the winter 1673/1674.

There is some evidence that he was still living in 1692.

◆ Interfuse No 81 : Summer 1995
BACKS TO THE SEA : A LETTER FROM GALWAY 1651 BY ROBERT NUGENT

Stephen Redmond

Robert Nugent was one of the most remarkable members of the third Irish Jesuit mission 1598-1773. He became its superior in 1626/27 and ruled it with vigour and panache until 1646. He shaped it towards provincial status and led it in its commitment to the Catholic Confederation. In 1651 he took the helm again, this time as acting superior, in vastly changed circumstances. The Cromwellians controlled most of the country and were pushing west. With most communities dispersed, much of the mission (and a still active element of the former Confederation) retreated before them: Galway became a city of refuge and of contact with hoped-for allies, backs were to the sea.

The letter given here conveys something of the situation and the man. It was written to John Young who had been novice-master at Kilkenny and had gone to Rome. Apart from minimal editing it comes straight from the excellent MacErlean transcript in our archives. The original is in the Irish College, Rome.

Galwaie die 10ma. Maii 1651

Now and no sooner I understood of your safe laundinge at St. Mallos, This I receaved from the maister of your owne shipp John, who came hither. God be praised, you escaped those daungers..........

Since your parting, my Lord Fernes went soone avaie for Burdeaux; also Rice and Kuirke went within 3 daies after to Holland; I recommended them to F. Montmorencie. Tobin and Carberie alsoe went for Holland or Ostend circa 13am. diem nostri Aprilis; I recommended them to Fr. Montmorencie and to F. Quin and to your Reverence to be provided, till directions come from Picolhomini and Rome...........

Notes:
Piccolomini was the new General. Montmorencie was a former Vicar-General of the Society. Quin, another hero of the third mission, was to serve two stints as its superior. Rice, Quirke, Tobin, Carbery and Dillon were scholastics. Scarampi was Rinucinni's predecessor as papal envoy in Ireland.

Born:
Entered:
Ordained:

Left Society of Jesus: 22 August 1716, Poitiers, France (AQUIT)

◆ Old/17 has “Tamburinus” Dimissi 22/08/1716 Poitiers (AQUIT)

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

Left Society of Jesus: 29 June 1659

Consecrated Archbishop of Dublin 09 May 1669, Antwerp, Netherlands

Younger brother of John Talbot SJ - RIP 1667

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

DICTIONARY OF IRISH BIOGRAPHY

Talbot, Peter

Contributed by
Clarke, Aidan

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

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

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

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

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

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

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

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Francis Finegan SJ Biographical Dictionary 1598-1773

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

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

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

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

The cause for his beatification is before the Holy See.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Born: 09 April 1898, Australia
Entered: 01 February 1919, Loyola Greenwich, Sydney NSW, Australia (HIB)
Ordained: 31 July 1931, Milltown Park, Dublin

Left Society of Jesus: 1940

1919-1921: Loyola Greenwich, Sydney NSW, Australia (HIB), Novitiate
1921-1924: Maison Saint Louis, St Helier, Jersey, Channel Islands (FRA), Philosophy
1924-1928: St Aloysius College SJ, Milson’s Point, Sydney NSW, Australia, Regency
1928-1932: Milltown Park, Dublin, Theology (ASL from 1931)
1932-1933: Sankt Andrä, Lavanttal, Kärnten, Austria (ASR), Tertianship
1933-1940: St Patrick’s College SJ, Melbourne, Victoria, Australia, Teaching

Born: 24 September 1909, Aungier Street, Dublin City, County Dublin
Entered: 01 September 1926, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1938, Milltown Park, Dublin
Final Vows: 02 February 1944, Milltown Park, Dublin
Died: 1993, Paris, France

Left Society of Jesus: 23 March 1964

Father was a clerk for Gilbert’s of Eustace Street, and his mother worked part time at her mother and brother’s business, Cahill’s Tin Works, Aungier Street, as doed his Father.

Family of four boys and four girls, and is second eldest with one sister older.

Early education at Holy Faith Convent, Clarendon Street he then went to CBS Synge Street, Dublin. and was there for nine years.

by 1933 at Vals, France (TOLO) studying
by 1936 at Valkenburg, Limburg, Netherlands (GER I) studying

Interfuse No 76 : Christmas 1993

Obituary

Kevin Smyth – former Jesuit priest (1909-1993)

Kevin studied Classics in UCD, finishing with a brilliant MA thesis on Wemer Jaeger's distinction between practical (phrone sis) and theoretical (sophia) wisdom in Aristotle's Nicomachaean Ethics. He studied philosophy in Valkenburg in Holland with the German students of the day. Even though the Jesuits had moved their philosophate to Holland because of Nazi activity in Germany, there was more than a trace of German chauvinism among Kevin's fellow-students. In his final year the coveted honour for the brighter students was to defend the Disputatio during the final year - this was in the heyday of neo-scholasticism. To the chagrin of many, Kevin was picked for this honour. Traditionally, in order to ensure a good show, those making the formal “objections” discussed the gist of what they had prepared with the defendant a few days before the great day. No such courtesy was extended to Kevin. But the objectors paid dearly for this: Kevin with brilliant distinctions and sub-distinctions stopped them in their tracks, so that the occasion became a public humiliation for them, much to the delight of the other non-Germans present. To prolong the occasion some of the professors intervened with the own 'objec tions', but although Kevin spoke with perfect courtesy, they fared... no better. This was a side of Kevin which he seldom revealed. He had a brilliant and incisive mind, but if pushed too far could reveal a lack of patience, almost an attitude of contempt - which he regretted immediately and tried hard to make amends for,

When I moved to Milltown Park in 1955 I was asked to teach the Short' course in dogmatic theology in a three-year cycle. Part of the old presentation of each 'thesis' was the Scriptural proof. Knowing that the whole world of Scripture was moving from for merly entrenched positions, I tried to make sure that I was as up to date as possible. After trying various people I finally settled on Kevin as my scriptural guide. He was a gifted guide, always avail able for consultation, invariably helpful and friendly. To this word which refers to friendship | shall return shortly.

Once he had been appointed to Milltown Park, where he had studied theology, Kevin was assigned to teach the old course of Apologetics; this included at that time an introduction to the Gospels. Here Kevin developed his own encyclopaedic knowledge of Scripture. Where he studied Hebrew I do not know, but he became an expert in it - so much so that he was Mgr Boylan's 'external examiner' for the degree in Oriental Languages in UCD The “Dead Sea Scrolls”, the writings surviving from Qumran, were discovered about this time, and Milltown Park Library was soon enriched with the official facsimile publications of the Scrolls. As well as becoming an expert on the Scrolls, Kevin translated, from the original Dutch, Fr Van Der Ploeg's book on the writings of Qumran. He worked in close cooperation with Professor Driver of Manchester University during this period, and together they combated Allegro's attempts to use the Scrolls in order to undermine the documentation for the origins of Christianity. Kevin wrote for Studies on diverse topics, but never received the publicity and recognition which his work deserved. In another Jesuit Province of that time he would have been given the opportunities he deserved for study and writing; a doctorate would have meant little to Kevin, but some recognition should have been given to him.

On the ordinary level of Jesuit community life Kevin was exemplary, deeply pastoral by inclination, which was revealed in his own pastoral work and especially when he was in charge for many years as sub-minister of “Supplies” from Milltown Park - allotting to many Dublin parishes priests to help out on Sunday. It is true to say that he was deeply respected by the Dublin dioce san clergy for his self-sacrificing willingness to help. On another level he was very proud of being a Synge Street past pupil, and he was a gifted football player, playing in Milltown Park well into his forties - even though he did this at some risk with some of his former pupils concentrating on knocking him out!

When in 1961 I was sent to Rome the excitement of the pre Vatican Il times was just beginning. During the few years that followed Kevin corresponded with me regularly, because I was collecting for him from the Italian and French newspapers any items which might throw light on intra- and extra-conciliar manoeuvers: these I sent on to him every week as he was writing a regular column for some Irish newspaper on Vatican II. But there was little personal in this correspondence. Kevin, in many ways, was a prisoner of his very academic world, in spite of his pastoral ad generous qualities. For him I think that some unforeseen suffering was needed to break open the academic armour. In some ways he was the product of the poorer elements in Jesuit formation in his time.

My last letter from him arrived to accompany investment-transfer documents which I had sent to him for his signature. In this let ter he revealed more humanity than in all the other years I had known him. He wrote: “You do not realize what a paradise you live in, with all its faults”.

Paddy Simpson who visited Kevin in Paris always stressed that “he was a much nicer fellow now”.

Born: 12 December 1795, Ireland
Entered: 18 April 1818, White Marsh MD, USA (USA)
Ordained: 1825, Georgetown College, Georgetown Washington DC, USA

Left Society of Jesus: 1838

1818-1820: White Marsh MD, USA (MARNEB), Novitiate
1820-1824: Georgetown College, Georgetown Washington DC, USA, Philosophy and Theology
1825-1829: Georgetown College, Georgetown Washington DC, USA, Minister and Curate at Holy Trinity Church
1829-1830: White Marsh MD USA, Curate at Marlboro MD, Boone’s Chapel MD and Peak Point (Hoye Crest, Backbone Mountain MD) (MAR by 1829)
1830-1837: Alexandria MD, USA, Oper St Mary’s

Born: 01 February 1914,
Entered: 01 September 1934, Zi-ka-Wei, Shanghai, China (FRA)
Ordained: 1948
Final Vows: 02 February 1951,

Left Society of Jesus: post 1958

1934-1936: Zi-ka-Wei, Shanghai, China (FRA), Novitiate
1936-1938: Zi-ka-Wei, Shanghai, China, Rhetoric
1938-1939: St Ignatius College SJ, Zi-ka-Wei, Shanghai, China, Regency
1939-1942: Sienhsien (Xianxian), Hebei, China., Philosophy
1942-1945: Shanghai Mission, China
1945-1949: Zi-ka-Wei, Shanghai, China, Theology
1949-1950: Maison La Colombière, Paray-le-Monial, France, Tertianship

1954-1958: Kingsmead Hall, Voctoria Park Road, Singapore (HIB), Writer
1957-1958: Curate and Spiritual Exercises, living at Church of Our Lady of Sorrows, McAlister Road, Penang, Malaysia

Born: 10 August 1910, Australia
Entered: 23 February 1928, Loyola Greenwich, Australia (HIB)
Ordained: 10 July 1940,
Final Vows: 15 August 1946,

Left Society of Jesus: 1968

1828-1930: Loyola Greenwich, Australia (HIB)
1930-1934: Rathfarnham Castle, Dublin, Juniorate, UCD (ASL from 1931)
1934-1937: Strasse der Sudetendeutschen 6, Innsbruck, Austria (ASR), Philosophy
1937-1941: Heythrop College, Chipping Norton, Oxfordshire, England (ANG), Theology
1941-1944: St Ignatius College SJ Riverview, Sydney NSW, Australia, Minister, Procurator, Teaching
1944-1945: Loyola, Watsonia, Victoria, Australia, Tertianship
1945-1947: St Ignatius College SJ Riverview, Sydney NSW, Australia, Teaching, Minister at Campion Hall
1947-1950: Campion Hall, Wentworth Street, Point Piper, Sydney NSW, Australia, Minister and Teacher

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

Left Society of Jesus: 17 May 1674

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

Francis Finegan SJ Biographical Dictionary 1598-1773

Andrew Sall

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

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

-oOo-

Andrew Fitzjohn Sall

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

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

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

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

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

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

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

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

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

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

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

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

DICTIONARY OF IRISH BIOGRAPHY

Sall, Andrew Fitzjohn

Contributed by
McCaughey, Terence

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

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

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

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

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

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

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

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

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

Born: Ireland
Entered: 1655,
Ordained: ???
Died: ???
Official Catalogus Defuncti MISSING

◆ In Chronological Catalogue Sheet as Ent 1655 and Old/15 (1)

◆ Old/16 has : “Thomas Ryan”; Ent 1655

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Ent c 1655

Superior in Dublin in the early part of the reign of Charles II; Reputed an able-divine (Foley)

His letter(s) written in 1661 are at Salamanca

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
RYAN, THOMAS, was Superior in Dublin, in the early part of Charles the Second’s reign (1630-1685), and had the reputation of being an able Divine. It is painful to be unable to follow up the history of this Rev. Father.

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
RYAN, THOMAS, Father (Irish), entered the Society about 1655-6. (Hogan's list.) He was Superior in Dublin in the early part of the reign of King Charles II, and had the reputation of being an able divine, (Oliver, from Stonyhurst MSS.)

Born: 25 March 1842, Newfoundland, Canada
Entered: 26 October 1865, Milltown Park, Dublin
Ordained: 1877
Final Vows: 15 August 1884

Left Society of Jesus: 1892

Transcribed: HIB to NEBCAN 1874; to ANG 1879; MARNEB 1886

Educated at All Hallows

1865-1867: Milltown Park, Dublin, Novitiate
1867-1868: St Acheul, Amiens France (CAMP), Rhetoric
1868-1872: Clongowes Wood College SJ, Regency
1872-1876: St Beuno’s, St Asaph, Flintshire, Wales (ANG), Theology (NEBCAN from 1874)
1876-1878: St John’s College, Fordham, Bronx NY, USA, Teaching
1878-1880: St Mary’s College, Bleury Street, Montréal, Québec, Canada, Teaching (ANG from 1879)
1880-1881: Holy Cross College, Worcester MA, USA (MARNEB), Teaching
1881-1882: St Mary’s College, Bleury Street, Montréal, Québec, Canada (ANG), Teaching
1882-1891: Loyola College, Calvert and Madison Streets, Baltimore MD, USA (MARNEB from 1886), Teaching
1891-1892: Xavier College, West 16th Street, New York NY, USA, Teaching

Born: 24 September 1724, Munster, Ireland
Entered: 03 October 1741, Paris, France
Ordained: 1753,
Final Vows: 02 February 1759

Left Society of Jesus: 1768

◆ In Chronological Catalogue Sheet

◆ Old/15 (1) has RIP after 1768

◆ CATSJ I-Y has DOB 03/10 or 23/09/1724 Ireland; Ent 03/10/1741 Paris;
1746 At Tours College FRA teaching Grammar
1757 At Rouen College
1760-1761 At Irish College Poitiers - “Desig” for Irish Mission
1761-1762 In Ireland
1766-1768 Rector of Irish College Rome (07/01 or 12/11)
1768 Leaves Rome

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
DOB 23/09/1724 Ireland; Ent 03/10/1741 FRA;

1746 Teaching Grammar at Tours (FRA CAT 1746)

◆ Calendar of MacErlean Transcipts Addenda III Catalogi of Irish Mission 1700-1735 & 1735-1752 (Finegan)
1751-1752 Scholastic at Irish College Poitiers

◆ MacErlean Cat Miss HIB SJ 1670-1770
1743 FRA Cat
Novitiate Paris
“Andreas Ryan”
Born 1724 Irish
Entered 03/10/1741
Studying Rhetoric 1

1746 FRA Cat
Collegium Turnoi
“Andreas Ryan”
Born 23/09/1724 Irish
Entered 03/10/1741
Studying Philosophy 2; Teaching Grammar 1

1749 FRA Cat
Collegium Turnoi
“Andreas Ryan”
Born 22/09/1724 Irish
Entered 02/10/1741
Studying Philosophy 2; Teaching Grammar 3, Humanities 1

1754 FRA Cat
Collegium Paris
“Andreas Ryan”
Born 24/09/1724 Irish
Entered 03/10/1741
Studying Philosophy 2, Theology 4; Teaching Humanities 5

Ordained 1753

1757 FRA Cat
Collegium Rouen
“Andreas Ryan”
Born 23/09/1724 Irish
Entered 03/10/1741 Paris
Studying Philosophy 2, Theology 4; Teaching Grammar 4, Rhetoric 1, Philosophy 4

1761 FRA Cat
In Ireland
“Andreas Ryan”

1767 ROM Cat
Irish College Rome
“Andreas Ryan”
Born 22/09/1724 Irish
Entered 10/10/1741
Final Vows 02/02/1759
Studying Philosophy 2, Theology 4; Teaching Grammar 4, Rhetoric 1, Philosophy 4, Theology 2; Missionarius 5; Rector from 11/06/1766

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII - Second Appendix
RYAN, ANDREW (Irish). He was born September 23, 1724; entered the Society October 3, 1741, and was teaching grammar at Tours in 1746. (Catal. Prov. Fran., 1746.)

◆ Francis Finegan SJ Biographical Dictionary 1598-1773
He was born in Munster September 24, 1724, and he entered the Society at Paris October 3, 1741.

After his Noviceship e studied Philosophy for two years at La Flèche, and was then sent in 1545 to Tours for his Regency. On September 25, 1750, he arrived in Poitiers from Tours. Here he studied Theology for the next four years at the Grand Collège* and resided at the Irish College. he was ordained Priest c 1753; At the end of his studies he made his Tertianship at Rouen, 1754-1755.

He was then appointed Professor of Philosophy at the College of Rouen, and later, Professor of Moral Theology at the College of Nevers.

On October 21, 1760, he arrived once more at Poitiers, this time on his way to the Irish Mission, but does not seem to have arrived in Ireland until the spring of the following year. No record of his missionary work in Ireland has survived.

He was summoned to Rome in 1766, and appointed Rector of the Irish College on June 11. He held that office until December 1, 1768. Some weeks previous to his departure from Rome, he had petitioned Pope Clement XIII for certain indulgences in view of his return to the Irish Mission. His name then disappears entirely from the records.

It has been suggested that he may be identical with a Father Andrew Ryan living at Tullybrackey (Bruff) in 1766, according to a census of the Catholic and Protestant populations made that year (no precise date given). This Andrew Ryan became PP of Fedamore in 17745 and died in 1814.

(Note: the name of Andrew Ryan does not appear on the list of Irish Jesuits who accepted the Brief of Suppression)

• It is possible that Ryan finished Theology in Paris, as he is mentioned in a triennial Catalogue, 1754, as at the Collège Louis le Grand. The difficulty of locating him is increased by the fact that between 1750 and 1754 he was in Aquitaine, and then in Paris, and the yearly Catalogue (brevis) are wanting between 1752 and 1754.

Born: 01 August 1852,
Entered: 20 August 1871, Palencia, Spain - Tolosanae Province (TOLO)
Ordained: 1885

Left Society of Jesus: 1887

1871-1873: Palencia, Spain (TOLO), Novitiate
1873-1875: Collége Saint Marie, Place Saint-Sernin, Toulouse, France, Rhetoric
1875-1876: Vals, Le Puy, France, Philosophy
1876-1879: Collége Saint Joseph de Tivoli, Boulevard de Caudéran, Bordeaux, France, Regency
1879-1880: Collége Saint Marie, Place Saint-SerninToulouse, France, Regency
1880-1881: out of Community at home doing private study
1881-1885: Monasterio de Uclés, Tarancon, Cuenca, Spain, Theology
1885-1886: Mungret College, Limerick (HIB), Prefect of Studies and Teacher
1886-1887: Mourvilles-Basses, Occitanie, France, Tertianship

Born: 01 July 1832,
Entered: 20 June 1856, Notre-Dame-de-I'Ermitage, Lons-le-Saunier, Bourgogne-Franche-Comté, France - Lugdunensis Province (LUGD)
Ordained: 1869,
Final Vows: 30 October 1864

Left Society of Jesus: 1876

1856-1857: Notre-Dame-de-I'Ermitage, Lons-le-Saunier, Bourgogne-Franche-Comté, France (LUGD), Novitiate
1857-1858: St Stanislaus, Florissant MO, USA (MIS), Novitiate
1858-1867: Spring Hill College, Mobile AL, USA, Regency
1867-1869: Fourvière, Lyon, France, Theology
1869-1870: Milltown Park, Dublin (HIB), Tertianship
1870-1871: St Stanislaus College SJ, Tullabe, County Offaly (HIB), Teaching
1871-1872: St Beuno’s, St Asaph, Flintshire, Wales (ANG), Missioner
1872-1874: St Ignatius, Preston, Lancashire, England (ANG), Curate
1874-1875: St Joseph’s Church, North Woodside Road, Glasgow, Scotland (ANG), Curate
1875-1876: Holy Cross Parish, Liverpool Road, Eccles, Lancashire, England (ANG), Curate

Born: 1603, Dublin City, County Dublin
Entered: 17 September 1625, Avignon, France - Franciae Province (FRA)
Ordained: 1630

Left Society of Jesus: 04 February 1640

◆ Francis Finegan SJ Biographical Dictionary 1598-1773

He was born in Dublin, 1603, and entered on his ecclesiastical studies at Douai where he graduated Bahelor of Arts. On September 17, 1625, he was received into the Society at Avignon.

After his first religious profession, he studied Theology for two years, 1627-1629, also at Avignon. For reasons of health he was then sent to continue his studies in the Gallo-Belgian Province. On January 12, 1630, the General gave permission for him to be ordained Priest, even though he had not completed the usual five years in the Society.

Father Relly returned to Ireland the same year and was stationed at the Dublin Residence, with the duties of Operarius.

On February 4, 1640, the General gave permission to the Superior, Father Nugent, to release Father Relly from his obligations to the Society, after which his name occurs no more in the records.

◆ Old/16 has : “P Thomas Relly”; DOB 1599 Dublin; Ent 1625 Francia; RIP 1637 & 1647

◆ CATSJ I-Y has “Relius (Relly?)”;
1626 CAT A Novice in France
1637 CAT Middling in all - colericus

◆ CATSJ I-Y has “Thomas Riley” Temp Coadj juxta Hogan Irish, cf Foley p651

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Relly

DOB 1599 Dublin; Ent 1625 France; RIP 1637-1646

1630 Came to Irish Mission and was there 1637

Born: 04 May 1930, Carrigfern, College Road, Cork City, County Cork
Entered: 06 September 1947, St Mary's, Emo, County Laois
Ordained: 28 July 1960, Milltown Park, Dublin
Final Vows: 02 February 1966, St Ignatius, Lusaka, Zambia
Died: 20 May 2012, Enstone, Oxfordshire, England

Left Society of Jesus: 25 February 1972

Transcribed HIB to ZAM 03 December 1969

Conor Simon Reilly was born at Stella Maris Nursing Home, Wellington Road, Cork City

Father, Joseph, was a Professor of Chemistry at UCC (lived at Woodlands, St Anne’s Hill, Cork City). Mother, Susan (O’Brien) lived at Nowlan Avenue, Dundrum, Dublin, County Dublin. Growing up Conor’s family lived at Beaumont Avenue, Dundrum, Dublin

Youngest of three boys with two sisters.

Five years were spent in various Convent and National schools in Cork - which he left in 1933 - he then went to Synge Street for nine years.

Baptised at Immaculate Conception, St Finbar’s West, The Lough, Cork City, 19/08/1940
Confirmed at St Kevin’s Harrington Street, Dublin by Dr Wall of Dublin, 19/02/1942

1947-1949: St Mary's, Emo, , Novitiate
1949-1953: Rathfarnham Castle, Junorate, UCD (BSc in Biochemistry)
1953-1956: St Stanislaus College, Tullabeg, Philosophy
1956-1957: Clongowes Wood College SJ, Regency
1957-1961: Milltown Park, Theology
1961-1963: Rathfarnham Castle, studiying for a PhD in Biochemistry at UCD
1963-1964: McQuaid Jesuit High School, Clinton Avenue South, Rochester NY, USA (BUF) on a Fulbright Scholarship studying Biochemistry at University of Rochester, Wildon Boulevard, Rochester NY
1964-1965: North American Martyrs, Auriesville NY, USA (BUF) making Tertianship
1965-1971: Lusaka, Zambia, lecturing Biology an Biochemistry at University of Zambia, attached to St Ignatius community
Was at Unversität Bern, Hochschulstrasse 4, 3012 Bern, Switzerland, Sept 1969- January 1970

Married Anne Drew, a widow with four children and Conor’s lab assistant 17/03/1972 (having “married” her in Zambia 22/12/1971). Left Zambia in summer 1973 and began work at Oxford Polytechnic (Oxford Brookes University, Headington Road, Headington, Oxford, UK

Interfuse No 149 : Autumn 2012

CONOR REILLY

John J Moore

Another ex-Jesuit deserves a mention in Interfuse: Conor Reilly is remembered with affection and respect by those who knew him in Dublin and Zambia. He entered the Society in 1947, left in December 1971, married the following year, and died in May 2012 aged 82 at his home in Enstone, Oxford, UK. John Moore was two years ahead of him in the Jesuits, but since they studied science together at UCD, they were good friends, and John has recorded these memories of Conor.

It was when “googling” to get information about Conor that I suddenly got the death notice from the London Times on the screen. We were very good friends. Being the only scientist in Rathfarnham at that time was a rather lonely assignment. When Conor joined me in the College of Science, our friendship blossomed. His father was Professor of Biochemistry in UCC, so it was not surprising that he opted for Biochemistry as his major subject; but actually his first appointment in Zambia was as Lecturer in Botany. During Philosophy and Theology he turned his talents to the history of Jesuit scientists, and published two well-known historical works. (There certainly were a few others, but I do not have the bibliographical information.): Francis Line, SJ: An Exiled English Jesuit (1969). Vol. 29 of the Bib. Inst Hist SJ.; Athanasius Kircher S.J.: Master of a Hundred Arts. 1602-1680. (1974) Band I of Studia Kircheriana, Wiesbaden-Rome. (This is a standard reference on Kircher).

He did his Ph.D, at UCD immediately after Theology, and managed to get it in two years, the only case I know of for an experimentally based Ph.D in UCD - normally it took three years and often longer if the write-up was giving difficulties. In his fourth year in Milltown he had already worked out in detail his plan of research and ensured that the Dept of Biochemistry had all the equipment in place to start his work as soon as he finished in Milltown. He got a job as lecturer in the Biology Dept of UNZA (University of Zambia) in 1965 before they started taking students – the idea was to get courses and equipment organised in time for the arrival of the first students. I became a lecturer (later Professor) at the Botany Dept of UCD.

He left the Society in 1971, married and transferred to Food Science in Oxford Polytech, UK. He later moved to Brisbane, Australia where he became the expert in Trace Metals in Food, and I lost personal contact with him. He wrote the work on Kircher while a Jesuit scholastic before doing his Ph.D. in biochemistry. He is the author of a standard book on metal contamination of food whose third edition was published in 2002.

At an early stage he got interested in “heavy metals in plants” which became his speciality - his books on the subject are standard references in the field. He got interested in the subject when some of his medical colleagues mentioned to him that they were getting abnormally high incidence of mouth and throat cancer among Zambian males living in the rural villages. Jointly they discovered that the cancer was correlated with the use of metal barrels for making traditional beer. Those who used earthenware pots for brewing the beer were not suffering from mouth cancer. Conor found that Zinc or Lead leached from the inner surface of the metal drums proved to be carcinogenic. He then turned his attention to the Copperbelt and the mines which then (and now) were “environmentally unfriendly”. He discovered that some plants managed to grow on the copper waste, and then showed that these could be used in prospecting. The rocks beneath the places where they grew in abundance usually proved to have copper veins running through them.

Conor did not share with me the circumstances of his leaving the society and Zambia, but as soon as I got the news in Ireland I wrote to him saying I hoped our friendship would not be broken by his decision to leave. In fact it was not – when he moved to Oxford he would sometimes come to Ireland for Summer Holidays along with his wife and her four children. We used to arrange “a day in the hills” as in the old days. After our picnic with his wife and the children, we would excuse ourselves and go off for a walk together in the woods, sharing all sorts of things – except his new married life, or what exactly happened in Zambia!"

May the Lord be good to Conor and comfort his wife and step children.

Born: 21 April 1945, Drumfad, County Tyrone
Entered: 06 August 1865, Milltown Park, Dublin
Ordained: 1879

Left Society of Jesus: 1890, from Gonzaga College, Spokane Falls WA, USA (MARMNEB)

Transcribed HIB to Marylandiae Province, 1869

“Patrick Quin”

Educated at Mount Mellary

1865-1867: Milltown Park, Dublin, Novitiate
1867-1869: Novitiate, Frederick MD, USA (MAR), Rhetoric
DOB: 21/04/1845
1869-1872: Woodstock College, Wiidstock MD, USA, Philosophy
1872-1873: Holy Cross College Worcester MA, Regency
1873-1874: Gonzaga College SJ, I Street, Washington DC, USA Regency
1874-1875: Georgetown College, Georgetown, Washington DC, USA, regency
1875-1876: Gonzaga College SJ, I Street, Washington DC, USA Regency
1876-1880: Woodstock College, Woodstock MD, USA, Theology - Ordained 1879 (MARNEB gtom 1879
1880-1882: Boston College, Harrison Avenue, Boston MA, USA, Teaching
1882-1883: Conewago Residence, McSherrystown PA, USA, Curate
1883-1884: Manresa, Roehampton, London, England, Tertianship
1884-1885: St Joseph’s Church, 3rd and Jackson Streets, Troy NY, USA, Curate
1885-1886: St Peter’s College, Grand Street, Jersey City NJ, USA, Curate and Teaching
1886-1888: St Mary’s Church, Alexandria VA, USA, Curate
1888-1889: Gonzaga College, Spokane WA, USA (TAUR), Teaching

Born: 02 June 1914, Australia
Entered: 06 February 1931, Loyola Greenwich, Australia (HIB)
Ordained: 06 January 1945, Sydney NSW, Australia
Final Vows: 15 August 1947

Left Society of Jesus: 1957 for a diocese

Transcribed: HIB to ASL, 05/04/1931

Born: 26 December 1886, Arbour Hill, Dublin City, County Dublin
Entered: 07 September 1903, St Stanislaus College, Tullabeg, County Offaly
Ordained: 15 August 1919, Milltown Park, Dublin
Final Vows 02 February 1923, Leuven, Belgium

Left Society of Jesus: 10 February 1926

Older Brother of William (Gerry) Owens - RIP 1963

Father was a house proprietor and house agent, and the live at Ardeevin, Drumcondra, Dublin

One of a family of ten, of which he is the fourth of six boys and sixth in the family, and two girls. (One boy and one girl also died very young.)

Early education at Drumcondra NS and then at Belvedere College SJ.

by 1915 at Stonyhurst England (ANG) studying
by 1922 at Drongen Belgium (BELG) making Tertianship
by 1923 at Leuven Belgium (BELG) studying
by 1912 in Australia - Regency at Xavier College, Melbourne

Born: 05 May 1929, Kill, Castlecomer, County Kilkenny
Entered: 07 September 1953, St Mary's, Emo, County Laois
Ordained: 29 July 1965, Milltown Park, Dublin
Died: 18 August 2013, Mercy Retirement Center in Oakland, CA, USA

Left Society of Jesus: 03 October 1968

Parents William and Eileen (O’Toole) were National Teachers. Family lived at St Alphonsus' Road, Drumcondra. Mother died in 1968

Oldest of two boys with three sisters.

Early education at Clogh NS, County Kilkenny and then with the Christian Brothers in Carlow.

After school he went into Pharmacy for 5.5 years, qualifying as an Assistant in 1953.

Baptised at St Patrick’s, Clogh, County Kilkenny, 05/05/1929
Confirmed at St Patrick’s, Clogh, County Kilkenny, by Dr Collier of Ossory, 14/04/1941

Left 05/10/1968, entered Capuchin’s and took vows in 04/10/1969. Known as “Father James”.

1953-1955: St Mary's, Emo, Novitiate
1955-1959: St Stanislaus College, Tullabeg, Philosophy
1959-1961: Belvedere College SJ, Regency
1961-1962: Clongowes Wood College SJ, Regency
1962-1966: Milltown Park, Theology
1966-1967: Rathfarnham Castle, Tertianship
1967-1968: St Mary’s, Choma, Zambia
1968: On supply at the Jesuit Church of Sacred Heart, Lauriston Street, Edinburgh, and then came to Manresa House Dollymount.

After leaving and taking Vows in the Capuchins, he had worked at St Brendan’s Hospital and was living and working at St Mary of the Angels, Church Street.

Address 2000: Old Mission Santa Ines, Mission Drive, Solvang, CA, USA

https://www.legacy.com/us/obituaries/sfgate/name/edward-o-keefe-obituary?id=9716767

Edward O'Keefe Obituary
Fr Edward O'Keefe
Was born on May 5, 1929 in Kill, Castlecomer, Co. Kilkenny, Ireland, the son of William O'Keefe and Eileen O'Toole. He entered the Jesuit Order and made first profession at Emo, Port Arlington, Ireland in 1955. He was ordained at Milltown Park, Dublin in 1965 and was sent to the Jesuit Mission at Zambia Africa in 1967. His first contact with the Capuchins came on the banks of the Zambezi River in Central Africa. He was welcomed by the Capuchins and had frequent contact with them during the year. As a result he felt drawn to join the Capuchins; and so he did in the following year of 1968. He returned to Ireland and made his novitiate year. In 1969 he was solemnly professed and remained in Ireland as a Chaplain and ministering in giving parish missions and retreats.

In 1974 he came to Our Lady of Angels in Burlingame, CA as associate pastor.

From 1974 to 1981 he was assigned as a hospital chaplain in Fresno, CA. He also was actively involved in Marriage and Engaged Encounter retreats and the Focolare movement.

In 1981 he was associate pastor in Hermiston, Oregon.

In 1985 to 1987 he was associate pastor at St Francis Parish in Los Angeles and from 1988 to 1991 was associate pastor at St Francis of Assisi Parish in Bend, OR.

From 1991 to 1998 he was Pastor at St Lawrence of Brindisi Parish Watts, Los Angeles

1999 to 2000 he was associate pastor at Old Mission Santa Ines in Solvang, CA.

In 2000, he once again felt called to go out into the mission field. This time he went to our Mexico mission in Monterrey as guardian of the student community.

In 2010, it became obvious that Fr Ed was rapidly declining in health with Alzheimer's disease and he retired to Mercy Care and Retirement Center in Oakland, CA. After ministering so many years in so many different places Fr. Ed could no longer minister to others but in his silent prayer.

In June of 2013 Fr. Ed began to lose weight and in August he could barely eat anything. Fr. Ed died at 12:10 pm in the afternoon of the Solemnity of the Assumption of the Blessed Mother at Mercy Retirement Center in Oakland, CA. He was 84 years old.

He is survived by his sister Noreen O'Keefe and his brother Gerard O'Keefe and his sister Frances Glavin.

His funeral arrangements are as follows: Rosary at 7:30 pm at Old Mission Santa Ines in Solvang, CA on August 18, 2013 and Funeral Mass at 11 am also at Old Mission Santa Ines on August 19, 2013. Burial following the Mass at San Lorenzo Friary in Santa Ynez, CA.

Born: 09 March 1901, Castle D’Arcy, Lahinch, County Clare
Entered: 04 October 1917, St Stanislaus College, Tullabeg, County Offaly
Ordained: 27 August 1929, Valkenburg, Netherlands
Died: 31 December 1972, Little Flower Haven, La Mesa Boulevard, La Mesa, CA, USA

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

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

Parents lived at 10, Effra Road, Rathgar, Dublin, supported by land, and two older brothers.

Fifth of six sons and he has three sisters.

Educated at Dominican Convent Dun Laoghaire, he then went to Belvedere College SJ.

1917-1919: St Stanislaus College, Tullabeg, Novitiate
1919-1920: St Stanislaus College, Tullabeg, Juniorate
1920-1921: Clongowes Wood College SJ. Regency
1921-1924: Milltown Park, Philosophy
1924-1926: Clongowes Wood College SJ, Regency
1926-1930: Valkenburg, Limburg, Netherlands (GER I) studying Theology
1930-1932: Clongowes Wood College SJ, Teaching
by 1932 at Petworth Sussex (ANG) health

went to Alasks, 1933; appointed Bishop of Juneau, Alaska 03/10/1951 - 19/06/1958

Died at Little Flower Haven, La Mesa Boulevard, La Mesa, CA, USA a Retirement home run by the Carmelite Sisters of the Divine Heart of Jesus. Buried at Angelus Memorial Park Cemetery, East Klatt Road Anchorage, AK USA

Irish Province News 48th Year No 1 1973

Obituary :

Bishop Dermot O’Flanagan (1901-1972)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

O'Flanagan, Father Robert Dermot

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Louis Renner SJ, Oregon Province Archivist, 08 April 2003

O’FLANAGAN, Bishop Robert Dermot
Robert Dermot O'Flanagan (he always used only Dermot as a first name) was born on March 9, 1901, at Castle D'Arcy, Lahinch, County Clare, Ireland. He had five brothers and three sisters. He was educated at Belvedere College, Dublin, from 1908-17. On October 4, 1917, he entered the Jesuit novitiate at Tullabeg, County Offaly. After completing his two-year noviceship, he spent an additional year at Tullabeg, studying the classics and humanities. He then taught, for a year, at the Jesuit school at Clongowes Wood College, Naas, County Kildare. His philosophical studies he made at Milltown Park, Dublin, from 1921-24. He then taught again, for two years, at Clongowes. From 1926-30, he made his theological studies at St. Ignatius College, Valkenburg, Limburg, Holland. There he was ordained a priest, on August 27, 1929. After completing another year of theology, Father O'Flanagan returned to Ireland, where he again taught at Clongowes, for two years. The year 1932 marked a turning point in his life. In June of that year, he left the Society of Jesus. His reasons for doing so will never be known, because the relevant documents were destroyed by his Father Rector, "in 1940 or 1941, when it seemed a war-related invasion of Ireland was imminent."

Just during this crucial year in his life, 1932, a Eucharistic Congress was being held in Dublin. Among those attending, it was Father Patrick J. O'Reilly, S.J., veteran missionary of the Pacific Northwest and Alaska. After hearing Father O'Reilly talk about Alaska, Father O'Flanagan concluded that it was there that his future lay.

In January, 1933, Father O'Flanagan arrived in Juneau. There he met Joseph R. Crimont, S.J., Vicar Apostolic of Alaska at the time, who assigned him, for the time being, to Seward. Father O'Flanagan was warmly welcomed by the people of Seward, so much so that he wrote back to Bishop Crimont, "people were falling over themselves trying to help me and make me feel at home-the non-Catholics as much as the Catholics. It was worthwhile leaving Ireland for that alone."

After a short time in Seward, Father O'Flanagan found himself at Holy Family parish in Anchorage, relieving there the pastor of Holy Family parish for a "temporary stint"--which was to last 18 years, and make him "the best remembered of all the priests in the early history of Anchorage."

It did not take Father O'Flanagan long to become a well-known figure in Anchorage. His reserve, soft-spoken words, and beguiling Irish ways opened doors and hearts to him and to his message. Frequently he visited the sick in Anchorage's Railroad Hospital. On a winter day, a common sight was that of Father "O" shoveling snow off the rectory porch or church sidewalks. He tended the church and rectory furnaces, and his dusty coveralls became him no less than did his black cassock.

Parishioners remembered him as "a most frugal man, who did his own housekeeping and janitorial work," and as "an ordinary man, who did good for everybody." They were worried, however, that "he didn't eat right." He seemed to live on coffee and sweet rolls.

Father O'Flanagan was, at heart, a pastoral man. In addition to tending to his Holy Family flock, he, on the third Sunday of each month-or on other occasions, when there was special need-traveled by train back to Seward to care for the small Catholic community there.

Built in 1915, the original Holy Family church was, by the mid-1930s, beginning to show its age. It was difficult to heat. There was little about the place as such that would draw people to it. This concerned Father O'Flanagan, and he gave thought to replacing the church. However, money for a new church was still, owing to the recent depression, hard to come by. Meanwhile, he broached the subject of a hospital in Anchorage to Bishop Crimont and the Sisters of Providence. The new Providence Hospital in Anchorage opened on June 29, 1939. It was not until almost a decade later that he saw the completion of the new Holy Family church. On December 14, 1947, he was able to offer Mass for the first time in the basement of the long- awaited church; and, in October, 1948, he saw the completion of the new church.

On November 30, 1943, Father O'Flanagan became a U.S. Citizen.

Momentous news was heard in Southcentral Alaska on the evening of July 18, 1951. On that evening, it was announced that a new diocese had been created in Alaska, the Diocese of Juneau - officially established as of June 23, 1951- and that, on July 9th, Father O'Flanagan had been appointed its first bishop.

In Holy Family church, Anchorage, on October 3, 1951, Father Dermot O'Flanagan, in solemn ceremonies, was consecrated a bishop by Francis D. Gleeson, S.J., Vicar Apostolic of Alaska at the time. Charles D. White, Bishop of Spokane, and Joseph P. Dougherty, Bishop of Yakima, were co-consecrators. Thomas A. Connolly, Archbishop of Seattle, delivered the sermon. Bishop O'Flanagan was the first priest to be consecrated a bishop in Alaska. For his motto he took Ut Omnes Unum Sint, “that all might be one.”

After his consecration, The Anchorage Daily Times editorialized: "Bishop O'Flanagan can be remembered by many local residents as a young man who came here fresh from Ireland. His friendliness and humility won him an immediate spot in the hearts of all the people. He extended his three-month visit until it ran into years. His flock prospered and grew under his leadership. The magnificent new Church of the Holy Family will ever be a monument in concrete to the inspiration and spiritual leadership he gave."

With mixed feelings, Bishop O'Flanagan, after 18 years in Anchorage, his "home," left it for Juneau. There, in the small, wooden Church of the Nativity of the Blessed Virgin Mary- now elevated to cathedral status - he was formally installed as the first Bishop of Juneau, on October 7, 1951.

In November, 1960, Father Segundo Llorente, S.J., was elected by write-in vote - with the approval of Bishop Gleeson - to serve in Alaska's newly formed House of Representatives. This meant, of course, that, when the House was in session, he would have to reside in Juneau. Bishop O'Flanagan, according to Father Llorente, "panicked" at the thought of a priest's being in politics, and, in an official letter, informed him that he was not to be seen in the cathedral, nor in the rectory with other priests, and that he had no faculties to hear confessions, and that he could say only a private Mass in the hospital chapel early in the morning. This Father Llorente did, every morning at 7.00.

The letter in question, according to Father Llorente, was not wholly of Bishop O'Flanagan's inspiration. In keeping with his nobility of character and humility, Bishop O'Flanagan, in a letter to Bishop Gleeson, dated March 6, 1961, wrote: "Father Segundo Llorente appears to be doing very well. He is highly spoken of in town, is conducting himself in an excellent manner, and it looks as proof that my fears about his coming to the Legislature were not too solidly founded. I am most happy to know that I was mistaken."

By 1963, twelve years after Bishop O'Flanagan had become Ordinary of the Diocese of Juneau, the diocese comprising, at the time, 70, 800 square miles - numbered some 20,000 Catholics in a total population of some 145,000. They were organized into 11 parishes and 12 missions, served by 26 priests. There were two high schools, one elementary school, and four general hospitals under Catholic auspices. Bishop O'Flanagan was happy and proud to be playing a major role in the growth of the Church in Alaska.

In 1968, however, Bishop O'Flanagan, reasoning that it was "time for a younger man to take over," resigned as Ordinary of the Diocese of Juneau, effective as of June 19. By this time, he had been in Alaska 35 years. He left it for a warmer climate, that of San Diego, California. At Little Flower Haven - a retirement home run by the Carmelite Sisters of the Divine Heart of Jesus in La Mesa, California, he died, on December 31, 1972. With the end of his life, a major chapter in the history of the Catholic Church in Alaska came to an end. Bishop Dermot O'Flanagan lies buried in the Catholic plot of Anchorage's Angelus Memorial Park Cemetery.

By way of a brief epilogue, the last word here regarding Bishop Dermot O'Flanagan is left to Sister Margaret Cantwell, S.S.A.-foremost historian of the Catholic Church in Alaska--who wrote: "Bishop O'Flanagan, the first big name in Anchorage's ecclesiastical history, seems to have the mystery of Ireland about him-with 'little people,' (in this case 'little things'), coloring and molding his life. There is much antithesis in his life also. Although I did not get to know him well, I knew (wondered about) some mystery causing his reticence in later life-so antithetical to his friendliness among the people in early Anchorage. There is his 'unknown' about leaving the Jesuits. There is his 'chance meeting' with Fr. O'Reilly. There is his separation from the Jesuits but yet, his long 'connection' with the Jesuits in building up the Church in Alaska. And there is his death in California, and his burial in Anchorage, not Juneau

Born: 04 June 1843, County Limerick
Entered: 05 October 1860, St Stanislaus College, Tullabeg, County Offaly
Ordained: 1876, France
Final Vows: 15 August 1880

Left Society of Jesus: 1891

Parents John and Anne O’Farrell

Educated at Crescent College SJ

by 1863 at Roehampton, England (ANG) studying
by 1864 at Rome, Italy (ROM) studying Theology 1
by 1873 at Laval France (FRA) studying

Born: 17 March 1930, Iona Crescent, Glasnevin, Dublin, County Dublin
Entered: 08 October 1947, St Mary's, Emo, County Laois
Ordained: 31 July 1961, Milltown Park, Dublin
Final Vows: 02 February 1965, Rome, Italy
Died: 11 November 2020, Sydney, New South Wales, Australia

Left Society of Jesus: 10 December 1976

Father, Cornelius, was a Land Commission Inspector. Mother was Agnes (Monks). Family lived at Seatown Place, Dundalk, County Louth for a period until Conn was aged 5.

Third of four boys with two sisters.

Early education was at St Pat’s, Drumcondra, he then went to Cistercian College Roscrea for one year. Then he went to Coláiste Mhuire, Parnell Square, Dublin. In his Leaving Cert he got a Dublin Corporation scholarship and a new Government scholarship for University at UCG.

1947-1949: St Mary's, Emo, Novitiate
1949-1953: Rathfarnham Castle, Juniorate, UCD (BA)
1953-1956: Berchmanskolleg, Pullach, Germany (GER S) studying Philosophy
1956-1958: Belvedere College SJ, Regency
1958-1962: Milltown Park, Theology
1962-1963: Sentmaringer Münster, Germany (GER I) making Tertianship
1963-1965: Collegio Bellarmino, Rome, Philosophy at the Gregorian University
1965-1966: St Louis MO, USA (MAR) teaching Philosophy
1966-1976: Milltown Park, Lecturing in Philosophy
1973-1974 at Regis Toronto, Canada (CAN S) sabbatical and Berchmanskolleg, Kauylbachstr, Munich & Copenhagen, Denmark

In April 1976 asked for a short “leave of absence” with a view to asking to be laicised and dispensed from Vows. Granted 10/12/1976

Address on leaving, Sandymount Green, Dublin, then Clifton House, Monkstown Road, County Dublin and then Ennafort Park, Raheny, then St Mary’s Road, Ballsbridge, and then Clifton House, Monkstown again. In 1977 he was working with Gaeltarra Eireann and living at Dangan Lower, Galway. Married Pat (Paddy) Stokes, an Australian, in December 1977. They emigrated to Australia in 1979, and worked at St Aloysius College, Sydney. Taught in Belvedere Junior School, 1999-2000 and then returned to Australia where he worked at St Ignaius College, Riverview, Sydney.

Address 2000 & 1991: Carabella Street, Kirribilli, New South Wales, Australia

https://lonergan.org.au/wp-content/uploads/2020/12/Shane-Hogan-Conn-ODonovan-Eulogy.pdf

A eulogy for Cornelius Patrick O’Donovan (17 March 1930 - 11 November 2020)
Shane Hogan, former Headmaster, St.Ignatius College, Riverview
21 November 2020

We are here to celebrate the precious life of Cornelius Patrick O’Donovan’s, or ‘Conn’ as he was more affectionally known.

Conn was an immensely special person to a great number of people from vast walks of life. From a young Irish lad in a big catholic family to a dynamic Jesuit, his adventurous and influential life in Australia is one worth remembering and celebrating. I pray these words are befitting of Conn and the extraordinary legacy that lives on in his family and friends.

In 2003 I was given a book by Daven Day SJ when he was Provincial. Its title was Heroic Leadership. It was an attempt by the author, an ex-Jesuit, to explain why the Jesuits had survived for the past 450 years while empires and successful corporations have fallen by the way side in that time. He put it down to 4 characteristics that he believes have served the Jesuits over that time: self-awareness, heroic deeds, ingenuity, and love.

Does each of these principals not sum up and epitomise this beautiful man’s character and personality and explain how he had such an impact on each person’s life that he touched.

Conn was born on 17 March 1930 in Dublin. The keen-eyed among you will have noticed the significance of this date – it is surprising he was not called Patrick Cornelius! As the second born male, Irish tradition states that he would be named after his paternal
grandfather and father.

His father was the Land Commissioner Inspector at this time but was famously behind the barricades at the Dublin General Post Office, shoulder to shoulder with Collins, Clarke, Connelly and McDermott, in the Easter Rising of 1916. Conn was very proud of this fact.

Conn had his Secondary education at Roscrea College, Tipperary for one year, and spent the remainder at Colaiste Mhuire, Dublin – an Irish-speaking Christian Brothers School. He entered the Society of Jesus on 8 October 1947, joining the Jesuit Novitiate at Emo, near Portarlington, where he spent two years of spiritual formation. In the Novitiate he was encouraged to read widely and to develop an interest in music and the arts, a passion he maintained throughout his life.

Following his time in the Jesuit Novitiate he travelled to Rathfarnham Castle where he studied for four years at the University College Dublin. An exemplary student, Conn pursued a demanding course, taking four subjects in Science and Mathematics. While he certainly could have obtained an impressive degree in Science, Conn’s heart remained in the realm of the humanities, and at the end of his first year, he switched to a degree in Latin and Irish. He would, of course, obtain First Class Honours. From here, Conn travelled to Germany to study Philosophy and upon commencement, greatly impressed the demanding German Jesuit professors, who promptly marked him as someone set to become a specialist in Philosophy.

Conn spent the next two years teaching and perfecting his craft at Belvedere College, Dublin, where his interest and ability in sports came to the fore. He was an excellent teacher, popular with the students and possessed an effortless and kindly control in the classroom and on the playing field. He then moved to Milltown Institute of Theology and Philosophy for four years of Theological Studies. It was Milltown that had a decisive impact on Conn, in large part due to his association with Philip McShane, with whom he forged a personal and intellectual friendship, one that would influence not only the other, but a whole generation of students of Philosophy at the Milltown Institute. His interest in philosophy deepened and matured over these years and the expectations of his German philosophy professors were further realised. After his final year of formation - his tertianship - Conn attended the Pontifical Gregorian University in Rome where he obtained a Doctorate in Philosophy which he promptly put to use at the Jesuit St. Louis University in Missouri.

Conn returned home to Ireland where he taught Philosophy for 10 years. As ever, he was popular with colleagues and students, being urbane and gracious as he was. With his Milltown friend, Philip McShane, the pair established a philosophy course grounded in the teachings of the Canadian Jesuit Philosopher, Bernard Lonergan. This decision, however, was not without controversy and painful conflict. The modernisation of religious life was under heavy scrutiny at the time of the change, following the second Vatican Council. Although unknown, many believe that this series of conflicts in the 1960s were what caused Conn to leave the Priesthood and the Jesuits. Conn and the Jesuits remained passionately and eternally in a “benign and mutually appreciative relationship”.

Conn met the love of his life, Paddy, sometime after leaving the Jesuits. Paddy was an Australian nurse whom Conn met while she was travelling through Ireland. Conn was besotted with Paddy. Anything that she wanted, Conn was prepared to deliver. The two
become inseparable and shared many crazy adventures. His immense love for Paddy endured until her passing in 2003. A beautiful send-off was held for Paddy at St Canisius in Potts Point, arranged by Conn’s dear friend, Steve Sinn.

Conn arrived on the doorsteps of St Aloysius College in January 1980. He was looking for a job, as were a number of others who have been part of Jesuit education in Australia for the past 40 years. The first time I met him, Conn was sitting outside Father Bruce’s office waiting to go in and get our classes for the year. At Aloysius, Conn was an immediately hit with staff and students (and Jesuits). He played staff football on a Friday afternoon for many years. I did not realise how old he was at this time, probably 50 or close to it, he was easily one of the best players on the field – a great goalkeeper. Off the field, Conn could also hold his own with a drink.

Conn was an exceptional Latin teacher, Latin being one of eight languages Conn had been taught or taught himself to speak. He was also an exceptional Year Coordinator, earning the love of his students whom he loved in return. One of the reasons for this mutual respect was due to the fact that Conn could not bring himself to use the strap as punishment. He opted instead for a slower, arguably more cruel method, to talk them to death! If this did not work, he would refer them to his assistant, Neil Mushan, to sort out matters more… directly.This discipline method did not work when Helen Ephrums became his new assistant, as she also loved the boys to death.

Conn’s time at Aloysius is wonderfully remembered in comedian Ahn Do’s popular novel, The Happiest Refugee, where Conn’s passion and commitment to fair play saw him rest Ahn late in a Basketball game when Ahn was desperately trying to get to 30 points to win a new pair of basketball boots. When Conn was informed of his accidental actions, he was reported to have said, “Jaysus! Why didn’t you tell me earlier you daft eediot! Ahn, next time out, you’re on!” I can hear him saying it! With his right hand on his forehead.

When I first knew Conn, he was living at St Ignatius’ College in the old Infirmary. After that, he resided at Pearl Beach and travelled each day to St Aloysius is his green Morris Minor. He also for a time lived in a plush flat in Bellevue Hill, however the only piece of property he owned in his life, was an old church in the country which he used as a holiday house. Finally, Conn moved to Riverview and lived in a cottage by First Field for many years, a very happy place with classical music always drifting in the air as you approached.

On his departure from St Aloysius in the mid ‘90s, Conn travelled home to Ireland for a number of years. Paddy had convinced him she wanted to go home to Ireland to live and do a cooking course in France. Ever supportive of her dreams and true to his enduring love, whatever Paddy wanted, Conn was always prepared to deliver. While in Ireland, Conn taught at the Jesuit Belvedere College, Dublin, but both he and Paddy soon realised that with the Celtic Tiger enveloping the nation, Ireland was not the place and home they thought it to be.

Conn returned to Australia, commencing at St Ignatius’ College, Riverview, where he would join a number of us who had left Aloysius to start anew. After Paddy died, I asked Conn to come and live at Riverview. With this, a new amazing stage in his life began: that of a Jesuit, mystic and gypsy. Conn did possibly his best and most influential work while at Riverview. As mentor and confidante to the Headmaster, as well as Latin teacher, Conn spent many an afternoon wasting his time on Jennie Hickey and I - who never completed her homework and was inattentive at times - as he tried to get us through the Year 7 syllabus … year after year.

Conn’s impact on the formation of young Ignatian men and on those he worked with can be summed up by the outpouring of emotional responses on social media on hearing the news of his passing. Among the many moving tributes, here are two such examples of the widespread and lasting influence of Conn’s character.

A wonderful person and a great and enthusiastic 4th XI soccer coach! Profound intellect, humility, insight, depth of faith, simplicity of life, ease of finding joy… Conn’s gift for critical, honest thinking and seeking after truth made a big impact on me and many. I am moved to gratitude for his life. May Conn rest in peace. – James O’Brien
A dear friend and teacher who helped educate the whole person - a wonderful teacher of Ancient Greek who, in the course of teaching the subject, taught you also a good deal of literature - particularly the Irish poets - Latin, Gaelic, German, Philosophy and Theology. A great football coach who insisted on character and fair, firm play. But more, just a caring shepherd of people on their way into broader life. My favourite lessons in Greek were when he would turn up with a poem of Seamus Heaney’s,

because the story of the Trojan wars was also the story of all human struggles. Requiescat in pace, Conn. – Dominic Kelly

At this point, can I especially thank, from all of Conn’s friends and family, the care and love shared by the dozen or so girlfriends who spoilt him and gave him a graceful entry to heaven over the past months and were true friends to the end, especially you Christine, you have been an angel by his side.

In the Book of Isiah there is the story of the passing of a close friend of Cicero and when his wife asks him why do you weep so?

“The earth is poorer” said Cicero. “It has lost a good man, and we cannot afford it”

The earth will be a poorer place without Conn, at a time when good men are hard to find. Conn touched each and every one of us and has left us with memories we will cherish forever. Conn loved his Irish heritage, and in particular Irish poets. Conn and Paddy attached this poem to a birthday card they sent me in 2002. When you read it, hear Conn’s words in your head and heart.

https://lonergan.org.au/conn-odonovan-2/

27 November 2020

In Memory of Cornelius Patrick O’Donovan (17 March 1930 – 11 November 2020)

Our colleague and friend, Conn O’Donovan, was a regular attendee, participant and presenter at our biennial Australian Lonergan Workshop. He had a particular expertise and interest in the philosophy of learning.

He will remembered as a passionate and compassionate man, a lover of his wife Paddy, a scholar and a teacher,. He will also be remembered for this love of music and Lindt 85% dark chocolate.

His funeral service can be viewed (until 20th May 2021) at: https://www.FuneralVideo.com.au/CorneliusODonovan. A hard copy of the eulogy by Shane Hogan, former headmaster at St.Ignatius College, Riverview is available to download here. This includes a little of life-story.

In Lonergan circles, he will be remembered an educator, a reformer of philosophy and theology courses and a translator and interpreter of one of Lonergan’s important contributions to theology.

Educator

Throughout his life, Conn was an educator at various institutions – Belvedere College, Dublin; St.Louis University, Missouri; and Milltown Institute of Theology and Philosophy.

Over the past 40 years, Conn taught at St.Aloysius College, Milson’s Point and St.Ignatius College, Riverview (in Sydney, Australia). He is particularly noted for his course on “Wonder about Wonder: an introduction to philosophy” which aimed to have students grasp their own native wonder.

Reformer

In the early 1960s, Conn worked closely with Phil McShane and others in reforming philosophy and theology courses at the Jesuit Milltown Institute, Dublin. In a 2003 article in the Journal of Macrodynamic Analysis reflecting on the first forty years of Phil McShane, Conn recalled the challenge and the difficulties they faced:

There was considerable discontent, and even cynicism, among those Jesuit students, whether Lonergan inspired or not, who looked on theology as something more than just a canonical prerequisite for ordination, or who had already achieved considerable success in some other field. Many of them simply went along with the system, mastering the matter presented and producing it, on request, at examination time; others registered a kind of protest by pursuing private interests as much as possible; those inspired by Lonergan tended increasingly to raise questions in class in a manner that challenged their professors’ authority, at times, unfortunately, with a crude appeal to the authority of Lonergan. We did not know then that we were living through the final years of a system that Lonergan later described as hopelessly antiquated but not yet demolished, that what was happening at Milltown was happening all over the world, and that the upheaval that was soon to come would affect much more than the traditional seminary courses in philosophy and theology.

Translator and interpreter

In the early 1970s, Conn undertook the long and arduous task of translating, from Latin into English, the first part of the first volume of Bernard Lonergan’s De Deo Trino. It was published in 1976 by Darton Longman & Todd as The Way to Nicea: The Dialectical Development of Trinitarian Theology and examined the dialectical process by which the dogma of the Trinity developed in the first four centuries. The Way to Nicea was the first translation of Lonergan’s Latin writings to be published.

Lonergan was always reluctant to have any of his Latin texts translated because he wrote them in Latin for a very specific audience, I.e., the students from 17 nations at the Gregorian, as well the Holy Office who had to approve all texts used at pontifical universities. He said that he would have written it “differently” in English or French.
Having read Conn’s translation of the first part of de Deo Trino he thought it excellent and agreed to have it published as The Way to Nicea.The book includes an important introduction by Conn in which he sets out to:

survey the content and indicate the structure of the whole two-volume work [De Deo Trino] of which the part translated constitutes one sixth,
Give an account of Lonergan’s academic courses on the Trinity, from 1945 to 1964, with some references to other work in progress at the time of these courses,
Give a brief history of Lonergan’s writings on the Trinity during his years in Rome culminating in the 1964 De Deo Trino,
Discuss the importance for Lonergan of trinitarian theology as the area in which (mainly) he worked out his method in theology
Comment on Lonergan’s enduring involvement with and contribution to trinitarian theology as a topic of the greatest importance within theology
Suggest some reasons why Lonergan has been so far unwilling to release for publication in translation any more than this one part of De Deo Trino and why he has released even as much as he has
Make a few comments on the tasks of translation itself.

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

Left Society of Jesus: 1986

Father was a doctor and ophtalmologist.

Only child.

Educated at St Eugene’s elementary school in Derry and then he went to Clongowes Wood College SJ for six years.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Born: 09 April 1747, Cornmarket, Dublin, County Dublin
Entered: 11 December 1764, San Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: c 1778
Died c 1808, Leghorn (Livorno), Italy

Left Society of Jesus: 1773 Suppression of Society

In Chronological Catalogue Sheet as Ent c 1762
In Chronological Catalogue Sheet as Ent 11/12/1764

◆ Old/15 (1) has Ent 1762
Old/15 (1) has 2 names later “James Connell” Ent 11/12/1764 RIP after 1772

◆ Old/16 has : “James O’Connell”; Ent c 1762; RIP prob 1808

◆ Old/17 has “Conell” Ent 11/12/1764 St Andrea

◆ CATSJ A-H has “Conell”; An Irishman; Ent 11 /12/1764 St Andrea;
1772 was in Rome 16/11/1772 (Irish College Rome Archives)
and

◆ CATSJ I-Y has has “O’Connell”; DOB 09/04/1747 Dublin; Ent 10/12/1764;
Studied 2 years Rehtoric and 2 Philosophy
1770 In Roman College
1773 In Roman College teaching Grammar. 1st year as Master. Was a Catechist in the Church and “Prieses Sodalert Primo”

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

O’Connell or Connell

DOB 09/04/1747; Ent c 1762 or 10/12/1764 Rome;

In Italy from c 1765. In a list of Professors at the Roman College he appears to be Professor there 1771-1773, wth the name given as O’Conell. Taught Grammar and was a Catechist. (ROM CAT 1772)

Father Thorpe, who knew him well says “Father Connell of the Roman College possesses excellent talents. He was Master of Humanities. He is now (1785) Secretary to Rinnuccini (later Cardinal), who duing several years has treated him with singular courtesy. He has serious thoughts of offering himself to the English Mission among his brethern”. This he did not do, being in Rome at the time of Father Thorpe’s death. (Oliver, Stonyhurst MSS)

1792 In Rome
1803 At Leghorn with his confrère Peter Plunket (cf Foley’s Collectanea)

In 1806 Father Strickland writes that Father O’Connell is perhaps dead.

◆ MacErlean Cat Miss HIB SJ 1670-1770
1767 ROM Cat
Novitiate Rome
“Jacobus Oconnell”
Born 09/04/1747 Dublin
Entered 10/12/1764
Novice

1770 ROM Cat
Collegiuium Romanum
“Jacobus Oconnell”
Born 09/04/1747 Dublin
Entered 10/12/1764
Studied Rhetoric 2, Philosophy 3

◆ Calendar of MacErlean Transcipts Addenda Irishmen who entered Rome and Spain 1561-1772 (Finegan)
James Conell
11 December 1764 Entered St Andrea Rome

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CONNELL, JAMES. From his own letter of the 22nd of May, 1792, I collect that this Irish Father “had for the last 27 years been in Italy”. F. Thorpe, who knew him well at Rome, and was fully competent to judge, says “F. Council, of the Roman Province, possesses excellent talents. He was Master of Humanities in the Roman College; and is now (1785) Chaplain and Secretary to the Prelate Rinuccini (afterwards Cardinal), who, during several years, has treated him with singular courtesy : he has serious thoughts of offering himself to the English Mission amongst our Brethren”. These thoughts however were abandoned : he was at Rome at the death of his friend, F. Thorpe, on the 12th of April, 1792. Eleven years later I find him at Leghorn.

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
CONNELL, JAMES, Father (Irish), was of the Roman Province. He appears there as early as 1765. Father John Thorpe, the English agent at the Gesù, says (1785): "Father Connell, of the Roman Province, possesses excellent talents. He was teacher of humanities in the Roman College, and is now chaplain and secretary to the Prelate Rinnucini (afterwards Cardinal), who during several years has treated himn with singular courtesy. He has serious thoughts of offering himself to the English Mission among his brethren." This he did not do, being still in Rome, April 12, 1792, the date of Father Thorpe's death, and in 1803 he appears at Leghorn. (Oliver, from Stonyhurst Papers.)

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII - Appendix
CONNELL, JAMES, O', Father (Collectanea, p. 157), was born April 9, 1747 ; entered the Society in Rome, December 1o, 1764 ; in 1772 he was teaching the third class of grammar. He was also Catechist and Prefect of the Sodality in the Roman College. (Catalogue of Roman Province, 1772.)

◆ Francis Finegan SJ Biographical Dictionary 1598-1773
He was son of William Connell, At the Sign of the White Cross, Cornmarket, was born April 9, 1747, and he entered the Society at Rome, December 10, 1764.

On the completion of his Noviceship, he studied Philosophy at the Roman College, 1768-1771, and for the next two years, until the Suppression of the Society, taught Humanities at the same College.

He was secularised at the Suppression, but continued his studies for the priesthood, and was eventually ordained Priest.

In 1785 he was Chaplain and Secretary to the future Cardinal Rinuccini, and remained in Rome until the following decade. he was living at Leghorn in 1803, with Father Peter Plunket, also an ex-Jesuit.

There is no record of the date or place of his death, but he was presumed to be dead in 1808.

An interesting letter of his of January 25, 1766 is in the archives at George’s Hill Convent, Dublin. In it the young O’Connell recommends to his father the devotion to the Sacred Heart of Jesus, and recount the miraculous cure of a fellow-Novice at Sant Andrea.

He spelt his father’s surname “Connell”, although his own surname in the Roman Catalogi is given as Oconnell.

◆ Interfuse No 34 : September 1984
PORTRAIT FROM THE PAST : RICHARD O’CALLAGHAN

Roland Burke Savage

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

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

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

Born: 07 August 1906, Waterford, County Waterford
Entered: 01 September 1924, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1940, Milltown Park, Dublin
Final Vows: 02 February 1944, Mungret College SJ, Limerick
Died: June 1978, South Avenue, Mount Merrion, Dublin, County Dublin

Left Society of Jesus: 13 December 1968

Father (Thomas) was in police and later a clerk. Family lived at St Teresa’s Road, Glasnevin. Mother was Katherine (Carey).

Early education at O’Connells School, Dublin

Confirmed at the Cathedral of the Assumption, Carlow, 12/11/1916

1924-1926: St Stanislaus College, Tullabeg, Novitiate
1926-1930: Rathfarnham Castle, Juniorate, UCD
1930-1933: Mungret College SJ, Regency
1933-1934: St Stanislaus College, Tullabeg, Philosophy
1935-1936: Mungret Colklege SJ, Regency
1936-1937: St Stanislaus College, Tullabeg, Philosophy
1937-1940: Milltown Park, Theology
1941-1942: Rathfarnham Castle, Tertianship
1942-1945: Mungret College SJ, teaching
1945-1962: Belvedere College SJ, Teaching
1962-1967: Sacred Heart College Crescent SJ, Teaching
1967-1968: Sir William Collins Secondary School, Edgeware London (ANG) working for Westminster Diocese project in County Schools at the invitation of Cardinal Heenan. Address Hartland Drive, Broadfields, Edgeware, London. Attached to the Stamford Hill Jesuit community, London

New address on leaving, Thornton Drive, Chislehurst, Kent, England.

Information saying that he had married Christmas 1968, and was teaching at Centro Linguistico Italo-Americano, Via Stoppani, Bergamo, Italy, but that their address was still st Thornton Drive, Chislehurst.

Later address (1971) Rebmatt, Oberwiel, Zug, Switzerland.
(1975), South Avenue, Mount Merrion, Dublin

◆ The Belvederian, Dublin, 1978

Obituary

Father Tom O’Callaghan

After life's fitful fever he sleeps well. Tom was rarely still in life. He rarely spoke sotto voce. Pacing, pacing, up and down outside the rail in Donnybrook, chain-smoking cigarettes and matches; intense and often very individual instructions to the team at half time... Did Tom ever sit behind the wheel of a car? Little things like traffic jams and speed limits must have sent up his blood pressure if he did. An unbroken Arab horse and a wilderness would have suited him better.

Apart from being a trainer of distinction, Tom was thought to be an outstanding mathematician when we were boys. Whether the latter is true it is impossible to discover now. Boys like to invest their teachers with what they take to be Einsteinian qualities. He was certainly a very intelligent man but he was unable to take his degree. At different stages during his university studies, usually around examination time, he had to sit near the door of the refectory in Rathfarnham Castle. This was because he would suddenly, through nervousness, find himself unable to swallow, and have to run choking from the room. He could talk very interestingly on any subject, even though he might naturally gravitate to discussing rugby. He liked to consult encyclopaedias in the middle of an argument to show he was correct on a point of historical or literary fact.

Fr Tom had very many devoted friends among the Past, but, almost certainly, some who bore a grudge as well. He seemed to work off his frustrations in sarcasm against “enemies”, and, whom he took to be fools, he did not suffer gladly. The result was that those who were on the outside could not see how the devotion of the others arose. Happily the mystery of life is deep and complicated enough to encompass different types. Tom was either a stone in your shoe or a stone in your oyster; he could not be ignored.

For almost twenty years, 1946-1962, Fr Tom O'Callaghan SJ, was teacher, trainer, sometime assistant disciplinarian in Belvedere. He was moved by the Canonical Visitor to Crescent College Limerick. From what we hear, things were not the same there. He was approaching sixty years of age and his once dominant personality was losing its force. He did not have a reputation he could call on, as the pupils of Crescent had not heard of him before. In a few years he was teaching in a school in London and while there he met his future wife. At what stage he decided to leave the priesthood it is impossible to say.

When they returned to Dublin he took up teaching for a while in St. Conleth's. This did not last very long as his health was disintegrating. During a long and sporadic illness his wife took devoted care of him. He died in June of this year aged 72 years. RIP.

Every Christian life is a sad life. Every Christian life is a failure. A web of disappointments and of goals unachieved. We cannot say, and it is futile to guess, whether some things might have been better if some other things had been otherwise ... We do not know. That is all we can say. We offer our sympathy to his wife, Barbara, May the Lord look mercifully on all of us, and on the soul of Fr. Tom O'Callaghan, one-time Jesuit, sacerdos in aeter num.

BK, SJ

Born: 30 June 1920, Marlborough Street, Derry, County Derry
Entered: 07 September 1939, St Stanislaus College, Tullabeg, County Offaly
Ordained: 29 July 1954, Milltown Park, Dublin
First Final Vows: 02 February 1957, Belvedere College SJ
Died: 29 October 1994, Calvary Hospital, Adelaide, Australia (priest of Catholic Archdiocese of Adelaide)

Left Society of Jesus: 1993 for Adelaide Diocese

Older brother of Louis J O'Brien - LEFT 11 September 1945 and Vincent A O'Brien - LEFT 27 February 1948

Father was the Cathedral Organist and Professor of Music at the Diocesan College Derry, and then became the Director of The Municipal School of Music, Chatham Row, Dublin, and organist at St Francis Xavier’s Church, Gardiner Street. Family moved in 1930 to Merrion Road, Dublin.

Oldest of seven boys and two girls.

Early education was at a Convent school in Derry and then at St Columb’s College Derry. When they came to Dublin he went to Blackrock College CSSp. On the advice of Father Kirwan SJ he then went to Belvedere College SJ in 1937.

1966/1967 Corpus Christi, Australia
by 1985 working in Catholic Archdiocese of Adelaide, Australia

Born: 05 February 1932, Merrion View Avenue, Merrion, Dublin City, County Dublin
Entered: 07 September 1953, St Mary's, Emo, County Laois
Ordained: 29 July 1965, Milltown Park, Dublin
Died: 18 November 2022,

Left Society of Jesus: 21 April 1974

Transcribed HIB to ZAM, 18 November 1965

Father, Daniel, was a commercial traveller and died in 1953. Mother was Anne (Nancy) (Rathbourne).

Youngest of three boys with one sister.

Educated at a preparatory school, then at St Vincent’s CBS, Glasnevin and then at Belvedere College SJ for five years. He then worked for a year at a wholesale drapery, whilst studying Quantity Surveying

Baptised at St Kevin’s, Harrington Street, 07/02/1932
Conformed at St Columba’s, ionar Road by Dr McQuaid of Dublin, 26/03/1942

1953-1955: St Mary's, Emo, Novitiate
1955-1957: at Laval France (FRA) studying
1957- 1959: St Stanislaus College, Tullabeg, Philosophy
1959-1962: at Chivuna, Monze, N Rhodesia - studying language Regency
1962-1963: Jesuitenkollg, Innsbruck Austria (ASR) Theology
1963-1966: Milltown Park, Theology
1966-1967: Rathfarnham Castle, Tertianship
1967-1969: St Ignatius, Tottenham London (ANG) studying Tonga at University of London School of Oriental Studies
1969-1970: Canisius College, Chikuni, Zambia, teaching Chitonga and spiritual work at Chivuna
1970-1972: Charles Lwanga TTC, Chikuni, Zambia, teaching Chitonga and spiritual work at Chivuna
1972: The Presbytery, Linton Road, Barking, Essex, England preparing for a PhD in Tonga at School of Oriental and African Studies, Gower Street, London
1973: Abbey Road, St John’s Wood, London, England

Applied for laicisation in early January 1973 but withdrew this in late January 1973, seeking a “leave of absence” instead. Later in the year he reverted to the request for laicisation (August 1973) - then living at London House, Mecklenburgh Square, London.

Married Carolyn Ayling at St John the Evangelist, Islington, London, 17/07/1974

Address 2000: St Aloysius College, Upper Pitt Street, Milson’s Point, Sydney, New South Wales, Australia

Born: 01 January 1822, Cloonan, Islandeady, County Mayo
Entered: 24 August 1862, Milltown Park, Dublin
Ordained: pre entry

Left Society of Jesus: 1866

Educated at St Jarlath’s Tuam and Maynooth

Ord pre entry;

1862-1864: Milltown Park, Dublin, Novitiate
1864-1865: Milltown Park, Dublin, Sub Ministe, Assistant Procurator, Confessor
1865-1866: St Wilfred’s Preston (ANG), Curate at St John’s Church, Powell Street, Wigan, Lancashire England

Born: 10 December 1819, Dublin City, County Dublin
Entered: 14 December 1851, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: pre entry

Left Society of Jesus: 10 June 1858

“Farrell” in CAT to 1856

1851-1853: St Andrea, Rome, Italy (ROM), Novitiate
1853-1854: St Stanislaus College, Tullabeg, County Offaly, Teaching
1854-1857: St Francis Xavier, Gardiner Street, Dublin, Curate
1857-1858: St Stanislaus College, Tullabeg, County Offaly, Teaching

Born: 1597, Castlehaven, County Cork
Entered: 15 October 1614, Spain - Castellanae Province (CAST)
Ordained: 1623/4, Royal College Salamanca, Salamanca, Spain
Died: 1634

Left Society of Jesus: 02 February 1626

◆ In Chronological Catalogue Sheet as “O’Driscol” Ent 1614

◆ Old/15 (1) “O’Driscol”, RIP after 1625

◆ Old/16 has : “P Conor O’Driscol”; DOB 1597 Cork; Ent 1614 Spain; RIP post 1626

◆ Old/17 has “Driscol” Dimissi 02/02/1626 (CAST)

◆ CATSJ I-Y has “Cornelius O’Driscol”; DOB 1595 Castlehaven; Ent 1614; RIP 1634
First Vows 18/02/1616
1622-1625 At Salamanca studying Theology. Good student, talented enough to teach Arts and Theology
1625 At Arevalo College CAST

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
O’Driscol

DOB 1597 Cork; Ent 1614 Spain; RIP post 1626

He was a Priest in Spain in 1617 and 1626 (CATS 1617 and 1626)

In pen
At College of Salamanca 1625; Made First Vows 1614; Had studied three years Philosophy and 4 Theology

◆ Calendar of MacErlean Transcipts Addenda Irishmen who entered Rome and Spain 1561-1772 (Finegan)
Cornelius Driscol 17 of Ireland
Son of Thady Driscol and Margaret Carti
15 October 1614 Entered CAST

◆ Francis Finegan Notes
Cornelius or Conor

DOB 1598 Castlehaven; Ent 01/12/1614 CAST; Ord 1623/24 Salamanca; LEFT 02/02/1626

Son of Thady (a colonel in the Spanish Army) and Margaret née Carty

After First Vows he was sent for studies to Pamplona and Royal College Salamanca where he was Ordained 1623/24
His Superiors had remarked his ability in Theology and sent him for post-graduate studies also at Salamanca. He did not get the chance of settling down to his scholastic career, however, as his parents, then living in Coruña, claimed his financial help in their poverty. The General and the Spanish Superiors tried so to arrange matters so that Thady O’Driscoll might be helped in his penury while his son could remain a Jesuit, whilst at the same time the Superior of the Irish Mission was trying to recruit him. But eventually yielding to the pressure of the O’Driscolls and their son, the General dismissed him in 02/02/1626

Born: Cork
Entered: 25 March 1647, Kilkenny City, County Kilkenny
Ordained: 1655, Bordeaux, France
Died: post 1659

Left Society of Jesus: 20 March 1660

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
DUGAN, DANIEL, began hia Noviceship at Kilkenny, which he fnished at Galway, His master of Notices, F, John Young, sent him to the Province of Aquitaine to complete his studies. I meet him at Rochelle in June, 1659, when all traces escape me.

◆ In Chronological Catalogue Sheet as “O’Dougan” Ent 25/03/1647
◆ In Chronological Catalogue Sheet as Ent 1648

◆ Old/15 (1) has “O’Dougan” on one and “O’Doughan” on another Ent 25/03/1647 RIP after 1659
◆ Old/15 (1) has “Dugan” Ent 1648

◆ Old/16 has : “C Daniel Dugan”; DOB Cork; Ent 1648 Kilkenny; Coad temp; RIP post 1659

◆ Old/17 has “Dougan” Dimissi 08/10/1689 (AQUIT)

◆ CATSJ A-H has “Fr Daniel Dugan or O’Dugan or O’Dougan” Irish Dioc of Cork; Ent 25/03/1647 Kilkenny;
1650-1653 Studied Theology at Bordeaux AQUIT
1653-1654 Studied Theology at Poitiers
1654-1655 Teaching Grammar at Fontenoy AQUIT
1655-1657 teaching Grammar at La Rochelle
1657-1658 At Angoulême College destined to teach Philosophy at Dieppe
1658-1660 Teaching Philosophy at Dieppe

1660 Dimissus

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Dugan

DOB Cork; Ent 1648 Kilkenny; RIP post 1659

1650 In AQUIT
1659 At La Rochelle, when Father Tyrry asked to have him sent to him in Cork.

◆ Fr Francis Finegan Notes
O’Duigin (in France called O’Dougan)

DOB 1624/28 Kilkenny; Ent 25/03/1647 Kilkenny; Ord 1656 Bordeaux; LEFT 20/03/1660

Had studied Philosophy before Ent 25/03/1647 Kilkenny, probably with the Jesuits there

1649-1655 After First Vows he was sent to Bordeaux for Theology and was Ordained there 1655
1655-1657 Sent to teach Philosophy at La Rochelle
1657 He was sent to a Chair in Philosophy at Angoulême and at around the same time he volunteered for the Chinese Mission. He was told that he would need approval from the AQUIT Provincial
1659 The General was informed that O’Duigin was needed for the Irish Mission. At this time he was in some difficulties with his Superiors, and he travelled to Dieppe and crossed over to England. For his refusal to return to AQUIT, he was Dismissed 20/03/1660

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
DUGAN. DANIEL Father (Irish). commenced his noviceship at Kilkenny and finished it at Galway His Master of Novices was Father John Young. He completed his studies at Aquitaine, and was at La Rochelle in June, 1659. (Oliver, from Stonyhurst MSS.)

Born: 22 March 1923,
Entered: 07 September 1940, St Andrew-on-Hudson, Poughkeepsie, NY, USA - Marylandiae-Neo Eboracensis Privince (MARNEB)
Ordained: 21 June 1953,
Final Vows: 03 February 1958
Died: 18 September 2013,

Left Society of Jesus: by 1974

1965-1966: Milltown Park, Dublin (HIB), Teaching Liturgy

◆ https://www.legacy.com/us/obituaries/name/matthew-o-connell-obituary?pid=179112053
Dr. Matthew J. O'Connell

FUNERAL HOME
Turner Funeral Home Spring Hill Chapel | Florida Hills Memorial Gardens
14360 Spring Hill Drive, Spring Hill, Florida

Matthew O'Connell Obituary
Published by Turner Funeral Home Spring Hill Chapel | Florida Hills Memorial Gardens on Sep. 18, 2013.
Dr. Matthew J. O'Connell, 90, passed away on Wednesday, September 18, after a lengthy illness. Dr. O'Connell was born on March 22, 1923 in Jersey City, NJ. He was ordained a Jesuit Priest who studied and taught at Fordham University. He was proficient in writing and translating numerous documents from Vatican Council II which was held in the mid sixties. When Dr. O'Connell left the priesthood he continued his scholarly writing after he married Margaret Mary "Peg" Hunkele in 1970. The Liturgical Press in Minnesota published many of his works written and translated in numerous languages : Latin, French, German, English, etc. Dr. O'Connell had a genuine love for people shown by his kindness, patience and compassion. His deep spirituality left its mark on those who had the privilege of knowing him. He was a just man who loved tenderly and walked humbly with His God. Funeral Services will be held at St. Joan of Arc Catholic Church on Tuesday, 9/24 at 11AM. Visitation will be held at Turner Funeral Home on Spring Hill Drive on Monday, 9/23, from 2-4 & 6-8PM. Burial will follow at Florida Hills Memorial Gardens.

Born: 1609, County Kilkenny (Ossory)
Entered: 09 December 1628, Back Lane, Dublin
Ordained: 1637,
Died: July 1649, Galway City, County Galway

Left Society of Jesus: 02 August 1640

Did he die in July 1649 or was he Dismissed as suggested by Finegan 02/08/1649??

◆ Francis Finegan SJ Biographical Dictionary 1598-1773

He was born in Ossory in 1609, and entered the Society at the shortlived Dublin Novitiate on December 9, 1628. Before his admission, he had studied Humanities under secular Masters.

After his first religious profession he was sent to Douai for his course of Philosophy, and then spent an extra years studying Humanities at Tournai. he made his Theological studies in the Sicilian Province, at the College of Palermo, where he was ordained priest in 1637. After his Tertianship at Spoleto, he returned to Ireland in June 1638.

No account of his early years on the Mission has survived. His relations with his Anglo-Irish Superiors of their Consultors, and correspondence with Rome, suggested that he was vacillating in his vocation to the Society. Similar reports had been sent to Rome with regard to Father O’Carolan, but he had denied them. Verdier, however, during his Visitation, met O’Carroll, and reported of him:- that he was teaching Philosophy in Galway, and was now twenty-two years in the Society, but not yet professed; he was a man of not very robust health, but of a happy disposition;

Why his profession has been put off is not very clear to me. he is a good man and of excellent ability. His Superior, Father Moore, urges insistently, that he should be advanced to profession. He comes of a noble family of Old Irish stock. His feelings were on the side of the Nuncio, but he did not desire to express his mind against the opinion of the Superior of the Mission (Malone)”.

By the time Verdier’s report reached Rome, the General was dead, and Malone, on August 2, expelled Father O’Carroll from the Society, alleging that he had refused to renew his simple Vows. The Vicar-General at Rome, who had apparently not seen Verdier’s report on O’Carroll, endorsed Malone’s action. Neither the Vicar-General nor the new General seem ever to have see Verdier’s Report of the Irish Mission. Otherwise it is impossible to explainwhy Malone was actually nominated for a second period of office.

No details of Father O’Carroll’s later life have come down to us.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CARROLL, CHARLES. “Ex familia nobili antiquorum Hibernorum”, as Pere Verdier expresses it in his Report of the 24th of June, 1649. He was then in Galway, aged 40, Soc. 22. When he died I cannot discover.

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
CARROLL, CHARLES, Father (Irish), born 1609; entered the Society 1627. Père Verdier, the Visitor, mentions him in his report June 24, 1649, as then in Galway and of a noble and ancient Irish family, (Oliver, Irish Section, from Stonyhurst MISS.)

◆ In Chronological Catalogue Sheet as Ent c1629
same as Charles Carroll Ent 07/12/1628??

◆ Old/15 (1) has “Charles Carroll” corrected to “O’Carroll” on one (13) Ent 07/12/1628 corrected to 09/12/1628 RIP 1648-9
◆ Old/15 (1) has “Charles O’Carroll” Ent c 1679

◆ Old/16 has : “P Charles O’Carroll”; DOB 1606 or 1609; Ent 1627 or 1629; RIP Jul 1649 Ireland

◆ CATSJ A-H has DOB Munster; Ent 09/12/1628 Tournai;
Not in 1636 CAT
1649 Fr Verdier mentions him as being in Galway and of a noble family

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
DOB Ossory 1606/1609; Ent 1627/1629.

Passed his Ad Grad and died c 1649 Ireland.

On the Irish Mission from 1638; Taught Philosophy; Is described as a worthy and witty man; of an ancient noble family (cf CAT Defuncti in Morris’ “Excerpta”)

◆ Interfuse No 80 : Spring 1995
“THE PROVINCE OF CONNACHT” BEFORE CROMWELL

Stephen Redmond

This year the Province and especially the Galway companions celebrate three and a half centuries teaching in that famous city. But the Jesuit presence goes back even further. Here is some account of “the Province of Connacht” from very early in the seventeenth century to 1649, It is taken from transcripts of originals made by the great John MacErlean (d. 1950) who contributed so immensely to the record of our history.........

The most graphic and evocative picture of Galway Jesuits in pre Cromwell days is given by Fr Mercure Verdier of the Province of Aquitaine. On the authority of Fr. General Carafa he made an exhaustive visit of the Mission because of the impact on Irish Jesuits of the conflict between the papal nuncio Rinuccini and the Supreme Council of the Catholic Confederation.

At Galway there are nine priests........

P. Charles Carroll..... of pretty affable temperament. I could not see why his final vows should be deferred; P. Malone says that he wavered in his vocation. He is a good man of excellent capacity. P. Moore strongly urges his profession. He is of a noble Old Irish family. He favoured the Nuncio but did not wish to express his mind against the view of the superior of the mission.

Born: 06 July 1820, Kilkenny City, County Kilkenny
Entered: 23 September 1846, Toulouse, France - Lugdunensis Province (LUGD)
Ordained: 1857

Left Society of Jesus: 31 October 1866

Seems to have left the Society 31/109/1866. Then he reappears in the Roman (ROM), Catalogue with the same date of birth and a new Entry Date 30/09/1868 working in Brasil. I can find no sign of him in Catalogi for 1868-1869. He disaapears in 1872.

1846-1848: Toulouse. France (LUGD), Novitiate
1848-1849: ?
1850-1854: St Stanislaus College SJ, Tullabeg, Regency
1854-1855: Clongowes Wood College SJ, Regency
1856-1857: Maastricht College, Limburg, Netherlands (NER), Theology
1857-1858: St Ignatius, North Frederick Street, Dublin, Theology
1858-1859: Belvedere College SJ, Dublin, Minister, Teaching
1859-1860: St Beuno’s, St Asaph, Flintshire, Wales (ANG), Teaching Theology
1860-1861: St Stanislaus College SJ, Tullabeg, Teaching
1861-1862: Drongen, Belgium (BELG), Tertianship
1862-1863: St Stanislaus College SJ, Tullabeg, Spiritual Father, Teaching
1863-1864: Clongowes Wood College SJ, Procurator
1864-1866: St Stanislaus College SJ, Tullabeg, Curate

1866-1869: ?? Left and reentered ?? 30/09/1868

1869-1871: St Francis Xavier College, Pernambuco, Brasil
1871-1872: Ituano College, Sao Paulo, Brasil, Teaching

Born: 03 April 1694, France
Entered: 07 September 1711, Watten, Belgium (ANG)
Ordained: 1729
Died: post 1737

Left Society of Jesus: 01 August 1724, Ghent, Belgium (ANG) Re entered ordained priest 1729 and LEFT 14 September 1737

Originally entered 07 September 1711 and left 1724

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
NUGENT,WILLIAM I meet with two Members of this name. The second was born in Ireland on the 13th of April, 1692, and promoted to the Priesthood on the 7th of September, 1729. He died the 14th of December, 1737; but I doubt if he continued in the Society. Q. Was not his name Birmingham?

◆ In Chronological Catalogue Sheet as Ent 07/09/1711 and Old/15 (1)

◆ Old/16 has : “P William Nugent”; DOB 03/04/1694 France; Ent 07/09/1711; RIP post 1723

◆ Old/17 has “Lynch” Dimissi 01/08/1724 Ghent (ANG)

◆ CATSJ I-Y has DOB 03/04/1694 in France of Irish parents; Ent 2nd or 07/09/1711 Watten BELG;
1720 At la Flèche
1723 At Ghent called simply “HIB” in CAT 1714

(References to him in ANG CAT 1714 and 1730

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

DOB Ireland or France 3rd or 13/04/1692 or 1694; Ent 07/09/1711; RIP post 1723

1723 In Ghent

LEFT 14/09/1737

Real name “Birmingham”

◆ MacErlean Cat Miss HIB SJ 1670-1770
1714 ANG Cat
“Gulielmus Nugent”
03/04/1694 Irish
Entered 07/09/1711
Studying Logic

1720 ANG Cat
“Gulielmus Nugent”
03/04/1694 Irish
Entered 02/09/1711 Watten
Studying Philosophy 3, Theology 3

1720 FRA Cat
Collegium La Flèche
“Gulielmus Nugent”
03/04/1694 Irish
Entered 02/09/1711 Watten
Studying Philosophy 3, Theology 3

1723 ANG Cat
“Gulielmus Nugent”
03/04/1694 France (Irish)
Entered 07/09/1711 Watten
Studying Philosophy 3, Theology 3; Taught Mathematics at St Omer for many months, now at Ghent

1727 ANG Cat
“Gulielmus Nugent”
Dismissed August 1724 Ghent

1730 ANG Cat
“Gulielmus Birmingham Nugent”
Born 1694
Entered 07/09/1711
Dismissed 01/08/1724
Entered 1729 (Re entered; ordained 1 month by now)
Admitted in Ireland 07/09/1729

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
NUGENT, WILLIAM, Father (No, 2), (Irish), bom in Ireland, April 13, 1692, or 1694. His real name was Birmingham. He left the Society September 14, 1737.

Born: 03 September 1924,
Entered: 11 September 1941, Guimãres, Portugal (LUS)
Ordained: 31 July 1949, Milltown Park, Dublin

Left Society of Jesus: by 1953

by 1949 came to Milltown (HIB) studying 1948-1950

Born: 24 June 1750, Antigua, West Indies
Entered: 07 September 1768, Watten, Belgium - Angliae Province (ANG)
Ordained: c 1775
Died: West Indies
Official Catalogus Defuncti MISSING

◆ In Chronological Catalogue Sheet as Ent 07/09/1768

◆ CATSJ I-Y has Ent 07/09/1768 (CAT 1768)
“John and Edward were brothers and both Irish (Hogan)”

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
DOB 24/06/1750; Ent 07/09/1768;

At the date of the Suppression in 1773 he was in Second year of Theology, and he went home to Antigua on family business, intending to return.

Note from Bishop Laurence Arthur Nihell Entry
There were three other Nihell’s SJ. One was the brother of the Bishop, and John and Edward who DOB at Antigua, and entered the Society at Ghent in 1768 and 1769. Edward died a victim of charity attending negroes at Trinidad in 1826 (cf Foley’s Collectanea)

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
NIHILL, JOHN, Scholastic, elder brother of Edward, born June 24, 1750; entered the Society September 7, 1768. At the date of the suppression, 1773, he was in his second year's theology; he went home to Antigua on family business intending shortly to retum. ((Records S.J., vol. V. p. 187.)

◆ The English Jesuits 1650-1829 Geoffrey Holt SJ : Catholic Record Society 1984
NIHILL or NIHELL
Brother of Edward RIP
Born 24/06/1750 Antugua, West Indies
Educated Bruges College 1763-1768
Entered 07/09/1768 Watten
1771-1773 Liège Philosophy
1773 Bruges College
1773-1775 Liège and Liège Academy
Ordained 1775
1775 To West Indies

◆ Catholic Record Society, Volume 70, 1981

The English Jesuits, 1650-1829: A Biographical Dictionary

by Geoffrey Holt

Nihill or Nihell, John. ?Priest.
b. June 24th, 1750, Antigua, West Indies.
br. of Edward. e. Bruges College 1763-c.8.
S.J. September 7th, 1768.
Watten (nov) 1769.
Liège (phil) 1771-3,
Liège (theol) 1773.
Liège Academy 1774, 1775.
To West Indies 1775.
?Ordained priest.
Date and place of death not recorded.

(Fo.7; CRS.69; 91; AHSJ.42/293; Hu. Text 2/704; 54 f.37v; 113; 51 ff.304, 306; Chad.363).

Born: 24 August 1634, Dowth, County Meath
Entered: 25 November 1651, Veneto-Milano Province (VEM)
Ordained: 1666/7

Left Society of Jesus: c 1669

◆ In Chronological Catalogue Sheet as Ent 25/11/1651

◆ Old/15 (1) has Ent 25/11/1651 and RIP after 1668

◆ CATSJ I-Y has DOB 24/08/1634; Ent 25/11/1651 VEM;
1665 At Bologna College
1668 Going back to Ireland in June
1669 Finished studies - talent and progress good. In Busseto College on May 9th VEM

◆ Francis Finegan SJ Biographical Dictionary 1598-1773

He was the son of John, 2nd Viscount Netterville of Dowth, and his wife Elizabeth Weldon, and was born on August 24, 1635, and entered the Society at Venice, November 25, 1657. He was a nephew of Father Christopher and Nicholas Netterville, and a second cousin once removed from Father John Talbot and Archbishop Peter Talbot.

After his Noviceship he was sent to Piacenza to study Rhetoric, and then to Bologna where he read the usual course of Philosophy and Theology. He was ordained priest 1666/1667, and on the completion of his Tertianship was recalled to the Irish Mission.

He was on his way back to Ireland in the summer of 1669, but he did not join the Jesuits in Ireland, as he left the Society sometime shortly after.

Nothing certain is known of his later career. (He may be identical with “Jeremiah (sic) Netterville, Priest at the Sign of the Harpe in Cookes St” - cf Burke: Irish priests etc, p120)

Born: 1657, Lille, France
Entered: 07 September 1678, Watten, Belgium - Angliae Province (ANG)
Ordained: 1687, Liège, Belgium

Left Society of Jesus: 08 October 1689

◆ In Chronological Catalogue Sheet as Ent 07/09/1678

◆ Old/17 has “Morphie” Dimissi 08/10/1689 (ANG)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
DOB 1657 Lille; Ent 07/09/1678 Watten; Ord 1687 Liège;

Studied Theology at Liège College and was ordained there 1687.

1687 Sent to Lancashire Mission.
1689 At Bruges, and is entered in the ANG CAT with many others on the Continent, as expelled from England in consequence of the Orange invasion.

No further trace

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
MURPHY, or MORPHY, JOHN, Father, born at Lille 1657 ; entered the Society at Watten, September 7, 1678; studied theology at Liege College, and was ordained Priest there in 1687, and sent to the Lancashire mission the same year, In 1689 he was at Bruges, and is entered in the Catalogue with many others on the Continent, as expelled from England in consequence of the Orange invasion. We do not trace him further.

Born: 26 December 1746, London, England
Entered: 07 September 1767. Ghent, Belgium - Angliae Province (ANG)
Ordained: c 1800
Died: post 1800

Left Society of Jesus: Suppression c 1773

◆ In Chronological Catalogue Sheet as Ent 07/09/1767

◆ The English Jesuits 1650-1829 Geoffrey Holt SJ : Catholic Record Society 1984
Born 26/12/1746 or 1747 or 1749 London
Educated at St Omer and Bruges Colleges 1761-1767
Entered 07/09/1767 Ghent
1769-1771 Liège Philosophy
1771-1773Bruges College
1776-1783 Liège Academy
Ordained c1800 or later

◆ Catholic Record Society, Volume 70, 1981
The English Jesuits, 1650-1829: A Biographical Dictionary
by Geoffrey Holt

Moylen, William. ?Priest.
b. December 26th, 1746 or 1747 or 1749, London.
e. St Omers and Bruges Colleges 1761-c.67.
S.J. September 7th, 1767.
Ghent (nov) 1767-9.
Liège (phil) 1771.
Bruges College 1772, 1773.
Liège Academy 1776, 1781, 1783.
?Ordained priest.
d. c.1800 or later.

(Fo.7; AHSJ.42/293; CRS.69; 113; 3 ff.37, 51; 16 f.98; 75 p. 141v; 90 f.54; HMC. 10th Report App.4/192; 17 f.B).

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
MOYLEN, WILLIAM, Scholastic, bom in England, December 26, 174-; entered the Society September 7, 1767. In 1773 he was at Liège making his higher studies.

Born: 23 February 1719, Dublin City, County Dublin
Entered: 19 November 1736, Trier, Germany - Rhenish Inferioris Province (RH INF)
Ordained: 21 September 1744,

Left Society of Jesus: 1756

◆ MacErlean Cat Miss HIB SJ 1670-1770
1737 RH INF Cat
Novitiate Trier
“Jacobus Moran”
Born 23/02/1719 Dublin
Entered 19/11/1736
Studied Humanities and Dialectics for four months before entry. Novice

1737 RH INF Cat
Novitiate Trier
“Jacobus Moran”
Born 23/02/1719 Dublin
Entered 19/11/1736
Studied Humanities and Dialectics for four months before entry. Studying Philosophy 2

1743 RH INF Cat
Collegium Köln
“Jacobus Moran”
Born 23/02/1719 Dublin
Entered 19/11/1736
Studied Humanities 6 and Dialectics for four months before entry. Studying Theology 3

1746 RH INF Cat
Collegium Dusseldorf
“Jacobus Moran”
Born 23/02/1719 Dublin
Entered 19/11/1736
Ordained 21/09/1744
Studied Humanities 6 and Dialectics for four months before entry. Studying Theology 4

Ordained 21/09/1744

1749 RH INF Cat
Collegium Düren
“Jacobus Moran”
Born 03/1720 Dublin
Entered 19/11/1736
Studied Humanities 6 and Dialectics for four months before entry. Studying Philosophy 2, Theology 4; Teaching Philosophy 1, Mathematics; President of the Boarders Sodality

1754 RH INF Cat
Collegium Düren
“Jacobus Moran”
Born 23/1719 Dublin
Entered 19/11/1736
Studied Humanities 6 and Dialectics for four months before entry. Studying Philosophy 2, Theology 4; Teaching Humanities 3, Mathematics; President of the Boarders Sodality

Dismissus 1756 Aachen

◆ Francis Finegan SJ Biographical Dictionary 1598-1773

He was born in Dublin, February 23, 1719 (OS), and he entered the Society in the Lower Rhenish Province, November 19, 1736.

After his Noviceship at Trier, he was sent to Cologne for his ecclesiastical studies, and was ordained Priest September 21, 1744.

He seems to have entered the Society for service of the Irish Mission, but his name never occurs in the Irish correspondence after 1740.

On the completion of his studies he was appointed to teach in the schools of his Province, but he left the Society in 1756.

Born: 18 February 1932, Bailieborough, County Cavan
Entered: 07 September 1950, St Mary's, Emo, County Laois
Ordained: 31 July 1963, Milltown Park, Dublin
Final Vows: 02 February 1968, Milltown Park, Dublin
Died: 01 July 2020, Vancouver, British Columbia, Canada

Left Society of Jesus: 09 February 1973

Father, Philip, was a former Policeman and Estate Agent. Family lived at Botanic Avenue, Glasnevin. Mother was Agnes (Timoney)

Youngest of a family of five, with one brothers and three sisters.

Early education was at a Convent school for two years, and then five years at CBS St Mary’s Place, Dublin, and after the Intermediate exam he went to O’Connell’s School.

Baptised at St Anne’s, Bailieborough, 19/02/1932
Confirmed at St Joseph’s, Berkeley Road, by Dr Mcq

1950-1952: St Mary's, Emo, Novitiate
1952-1956: Rathfarnham Castle, Juniorate, UCD
1956-1959: St Stanislaus College, Tullabeg, Philosophy
1959-1960: St Ignatius, Leeson Street, Regency at UCD, lecturing in Mathematics
1960-1963: Milltown Park, Theology
1963-1964: Heythrop College, Chipping Norton, Oxfordshire, Theology
1964-1965: Tertianship at Paray-le-Monial, France
1965-1967: Campion Hall, Oxford MPhil
1967-1972: Milltown Park, teaching Philosophy
1968-1969: Regis College, Toronto, Canada, Sabbatical on Lonergan
1969: Oxford Oratory Church of St Aloysius Gonzaga, Woodstock Road, Oxford

1972 Address: Grenadier Road, Toronto ONT, Canada; Shannon Street, Toronto ONT, Canada

Married Fiona Donovan 10/03/1973

Address 2000 & 1991: Pleasantville, Nova Scotia, Canada & Mount St Vincent University, Bedford Way, Halifax, Noca Scotia, Canada

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

Philip McShane (18 February 1932 – 1 July 2020) was an Irish mathematician and philosopher-theologian. Originally trained in mathematics, mathematical physics, and chemistry in the 1950s, he went on to study philosophy from 1956 to 1959. In 1960, after teaching mathematical physics, engineering, and commerce to undergraduates, and special relativity and differential equations to graduate students, McShane began studying theology. He did his fourth year of theology in 1963 and in 1968 began reading economics.

In a period that spanned over sixty years, McShane published numerous articles and twenty-five books.[1] His publications range from technical works on the foundations of mathematics, probability theory, evolutionary process, and omnidisciplinary methodology, to introductory texts focusing on critical thinking, linguistics, and economics. He also wrote essays on the philosophy of education. Beginning in 1970, he participated in and helped organize a number of international workshops and conferences addressing topics such as "ongoing collaboration,"[2] reforms in education, and communicating the basic insights of two-flow economics.[3]

Two Festschrift volumes were published to honor McShane, one in 2003[4] and the second in 2022. In the first, eighteen individuals contributed essays, and, at the request of the editor, McShane submitted an essay as well.[5] He also replied to the eighteen contributors in the essay "Our Journaling Lonelinesses: A Response.”[6] In the second Festschrift, twenty-four individuals wrote essays remembering and honoring McShane,[7] who was nominated for the Templeton Prize in 2011 and 2015.

Life and education
McShane was born in Baileboro, County Cavan.[8] When the McShane family moved to Dublin, Philip went to O'Connell School. He continued his education while training as a Jesuit at University College Dublin (BSc and MSc in relativity theory and quantum mechanics), St Stanislaus College, Tullabeg (Lic. Phil), Heythrop College (STL) and Campion Hall, Oxford (D.Phil.).[9] He lectured in mathematics at University College Dublin (1959-1960) and in Philosophy at the Milltown Institute of Theology and Philosophy (1968-1973).

McShane entered the Jesuits in September 1950 and spent two years in spiritual formation.[10] In 1952, in spite of having "acquired a 'broken head,' which meant he was unable to study, or even to do any serious reading, he was also allowed to risk a very challenging programme of mathematics, mathematical physics, physics and chemistry."[11] Eleven years later, after completing a B.Sc., an M.Sc. in relativity theory and quantum mechanics, and a Licentiate of Philosophy, he was ordained a Jesuit priest.

In 1956, McShane "shifted from graduate studies of mathematics and physics that included such works as the classic Space-Time Structure by Erwin Schrödinger,"[12] and embarked on what would be a lifelong venture of reading and appropriating the works of Bernard Lonergan, initially through a careful study of Lonergan's Verbum articles,[13] followed by a startling study Insight.[14] In the years that followed, he co-authored (with Garret Barden) Towards: Self-Meaning and wrote Music That Is Soundless. In the mid-1960s, he studied at Oxford University, where in August 1969 he successfully defended his doctoral thesis "The Concrete Logic of Discovery of Statistical Science," which soon after was published as Randomness, Statistics, and Emergence.[15] After the First International Lonergan Conference in Florida 1970, McShane took on the task of editing two volumes of the papers presented at that event.[16] In 1972, he decided to leave the Jesuits.[17]

"Towards a New Economic Order," Nashik, India, September 2010
In 1975, along with Conn O'Donovan, McShane founded the Dublin Lonergan Centre, in Milltown Park, Dublin.[18] In 1979, he served as visiting fellow in religious studies at Lonergan College, Concordia University, Montreal. In his course, McShane encouraged students to work through the exercises in his introductory book Wealth of Self and Wealth of Nations.[19] From 1974 until 1994, McShane taught philosophy at Mount Saint Vincent University, Halifax, Nova Scotia. When he retired from teaching in 1995, he began writing prolifically.[20] After retiring, McShane also accepted invitations to speak at international conferences and workshops. He gave keynote addresses at gatherings in Asia, Australia, Europe, North America, and South America.

In the last years of his life, McShane wrote about the negative Anthropocene age in which we live and a future positive Anthropocene age of luminous collaboration.[21] In Questing2020, his final series of essays, he wrote of the possibility of human collaboration mirroring the psychic adaptation of starling murmuration.[22] When McShane died in July 2020, colleagues and former students around the globe paid tribute to him. A theologian from Africa described him as akin to an "African elder,"[23] another as someone who "gave counsel to think long-term, in terms of centuries rather than years or even decades,"[24] and a third as "someone I could always be myself around, even when I was angsty, anxious, or depressed … a friend, mentor, professor, and family member all at once."[25] A former student described "being amazed, when I asked him some questions, at his generosity—he tore out a chapter of something he was working on and gave it to me there and then."[26]

Influences
By his own account, McShane was humbled as a young man by the works of Chopin and fortunate to have discovered Descartes' achievement in geometry.[27] He wrote about "the luck of working with Lochlainn O'Raifeartaigh in graduate studies of mathematical physics in the mid-fifties."[28] He also studied and had a keen appreciation for Richard Feynman's Lectures on Physics, especially the third lecture.[29] McShane was fond of and often quoted the poetry of Gerard Manley Hopkins, Rainer Maria Rilke, and Patrick Kavanaugh. "Having music in his genes,"[30] he often referred to particular pieces of music. For example, the quiet emergence of five notes that grow to dominate Bruckner's 8th symphony was symbolic for him of the slow emergence of effective global collaborartion. "Bruckner's 8th has been symbolic for me of the climb to effective functional scientific collaboration: a five note echo trickling in at the beginning of the second movement and finally taking over the symphony: so, we trickle in at, we hope, the beginning of the second movement of the Anthropocene."[31]

In his "story of history,"[32] McShane referred to the works of Karl Jaspers, Arnold Toynbee, and Eric Voegelin and identified an axial period of "fragmented consciousness, a transition between what Lonergan calls the two times of the temporal subject."[33] There are references to the teachings of the Buddha, the music of Beethoven, and the works of James Clerk Maxwell in Bernard Lonergan: His Life and Leading Ideas.[34] In an essay written for a conference on peaceful coexistence,[35] he cited Elizabeth Barrett Browning's "Aurora Leigh" and William Shakespeare's Henry IV, and referred to Archimedes' "leap of inventiveness" when he created a hydrodynamic screw to raise water. In the same essay, he referred to Ezra Pound's image of a vortex as symbolic of a global community "committed to a science of cosmic care ... redeeming time from the mad destructive greed of the 'civilized' majority of the present global population."[36]

Various women influenced and shaped McShane's worldview. His extensive writings on the "Interior Lighthouse"[37] were inspired by Teresa of Ávila's Interior Castle.[38] McShane resonated with the English novelist and poet Mary Ann Evans, who went by the name of Georg Eliot. He regularly cited this line from the middle of Eliot's Middlemarch: "If we had a keen vision and feeling of all ordinary human life, it would be like hearing the grass grow and the squirrel’s heart beat, and we should die of that roar which is the other side of silence. As it is, the quickest of us walk about well-wadded with stupidity.”[39] McShane cited more than a dozen times the lyrics of songs on Sinead O'Connor's album Faith and Courage in Lonergan's Standard Model of Effective Global Inquiry.[40] His appreciation and admiration of greatness extended to the performances of Serena Williams and Venus Williams on the tennis court,[41] the lifework of Nadia Boulanger, who was very much on McShane's mind when he wrote Process in the late 1980s,[42] and to “Molly Bloom’s long Gospel-speech,”[43] which McShane cited time and again. In his writings on economics, he regularly cited the British economist Joan Robinson, who was well known for her disagreement with standard economics, especially American economics.[44] He also referred to the work of Jane Jacobs, with whom he corresponded.[45]

McShane and Lonergan at the Milltown Institute, Dublin, in 1971.
In a lecture introducing the economic analysis of Lonergan at Fordham University in January 2000,[46] McShane quoted Stephen McKenna. When McKenna discovered the writings of Plotinus in his late 30s, he pondered the possibility of translating The Enneads from Greek into English and decided "this is worth a life." It could be said that McShane made a similar decision when he discovered the works of Bernard Lonergan. He described the "central contribution" of his doctoral thesis in these terms: "It is an attempt to establish on a wider basis of contemporary mathematics and science the position of B. Lonergan on the nature of randomness, statistics, and emergence."[47] Thirty years after completing his thesis, McShane edited for publication Lonergan's economic manuscript For a New Political Economy,[48] and two years later Phenomenology and Logic: The Boston College Lectures on Mathematical Logic and Existentialism.[49] He regularly referred to the final two chapters of the latter as a resource for trying to identify and come to grips with both the ontic and phyletic aspects of the "existential gap."[50]

For more than 60 years, McShane diligently read and reread Insight: A Study of Human Understanding,[51] and is arguably the leading interpreter of this compendious work. In the essay "Insight and the Trivialization of History," he described having been "enormously fortunate in coming to Insight in 1957 after graduate studies in general relativity and quantum electrodynamics."[52] In 2011, McShane was recognized for his contributions to Lonergan studies at the West Coast Methods Institute's 26th Annual Fallon Memorial Lonergan Symposium at Loyola Marymount University.

Capacities, needs, and interests
Towards an Adequate Weltanschauung[53]
The cultivation of an adequate worldview was a focus of McShane's early writings, and remained so throughout his life, although in the later years of his life he would write of Praxisweltanschauung.[54] In his rather peculiar doctoral thesis,[55] McShane aimed to reorient the philosophy of science away from general considerations towards a reflection on scientific praxis, again, through a two-fold attention of the mathematician, physicist, biophysicist, and biochemist. He claimed that the world view "emergent probability"[56] is a verifiable, anticipatory heuristic that is not "abstract" in the pejorative sense of the word.

The Weltanschauung thus given is not a set of abstract propositions or a speculative metaphysics, but a structured anticipation. Moreover, that anticipation may not be the methodical anticipation of the results of just one science, but an integrated anticipation of the results of a hierarchy of sciences, such indeed as our inclusive principle of emergent probability provides.[57]

Regarding the publication of his Oxford doctoral thesis, McShane wrote that "the book might well have been subtitled Towards an Adequate Weltanschauung."[58] This claim might appear odd, even exaggerated, given the questions he dealt with in his thesis—ostensibly specialized questions in the philosophy of math, physics, biophysics, and biochemistry. McShane's position, stated in the original preface, is that a viewpoint on the relationship of physics to chemistry and chemistry to botany is part of an adequate worldview. "Without that thought one lacks a basic component for the conception of world process. The present work deals with the central element and the heuristic conception of world process."[59]

In Music That Is Soundless (1969), he wrote about what he considered a core component of a comprehensive worldview: our human capacity and need for conversations, or what he called "Bud A,"[60] a "bud in our birth that clamours in solitude."[61] The book is an invitation to attend to "the conversation that we are" (Hölderlin) by asking self-attentively: "When was I last understanding, understood? When did I last speak? When did I last listen?[62]

At the heart of the worldview that McShane wrote about, taught, and advocated is the human capacity and need for a particular doubling. We humans are capable of having conversations about conversations while asking ourselves what happens when we are truly understanding, listening, and speaking.[63] Patient contemplation can lead us to a better understanding of understanding, a better listening to listening, and a better speaking of speaking. Regarding the basic question, When was my last real conversation? "one may honestly find that one has little or no data,"[64] especially if cultural conditions are not favorable to real conversations: "Ten thousand people, maybe more / People talking without speaking / People hearing without listening."[65]

"The Inside-Out of Radical Existentialism," chapter 5 of Wealth of Self and Wealth of Nations.
In the introductory book Wealth of Self and Wealth of Nations (1975), which might have been subtitled "Towards an Adequate Worldview,"[66] the double focus took the form of an invitation to appropriate, in as much detail as possible, the "inner"[67] dynamics of the process of understanding why, for example, the rule for getting square roots actually works. McShane included some simple diagrams in this book to help the reader appropriate, or "self-taste," what-ing (chapters 2 and 3), is-ing (chapters 4 and 5), what-to-do-ing (chapter 6), believing (chapter 7), symbolizing conveniently and judiciously (chapter 8), and exploring potentialities for living through the arts (chapter 9).[68] In the final chapter of this book, McShane made the remarkable claim that a change of framework, or point of view, is both possible and desirable if humans are to survive. But there is a Catch-22: "The need for change in point of view is thoroughly clear only from a changed point of view."[69]

In the Epilogue to Music That Is Soundless, McShane wrote that "to raise with seriousness the question, What is understanding? is to venture into a quest of scientific dimensions."[70] What 'scientific dimensions' meant to him in 1968 was mediated by his study of relativity theory and quantum mechanics at University College, Dublin (1952–56). In both his doctoral thesis and "Image and Emergence: Towards and Adequate Weltanschauung"[71] (one of two papers he wrote for an international congress that took place in Florida in 1970), McShane was traveling along what he would later call "Butterfield Way."[72]

The study of organic development
Organic development had been a topic of interest for McShane in the 1960s, and in fact was a possible topic of his thesis. "I recall especially wanting to see could I lift the biological logic of someone like Woodger into a full genetic logic."[73] What he knew would have been a "lengthy aside"[74] in the doctoral thesis, became one of his central interests around 2005, when he took a serious interest in development, in part because of Robert Doran's question "What is systematic theology?"[75] In the spring of 2008, McShane decided to write a series of essays to better read a single paragraph in Insight about three steps for studying organic development. A first step is to descriptively differentiate different parts of an organism;[76] a second step is to accumulate a group of insights relating various parts to events and operations; and

a third step is to effect the transition from the thing-for-us to the thing-itself, from insights that grasp described parts as organs to insights that grasp conjugate forms systematizing otherwise coincidental manifold of chemical and physical processes. By this transition one links physiology with biochemistry and biophysics. To this end, there have to be invented appropriate symbolic images of the relevant chemical and physical processes.[77]

Wealth of Self and Wealth of Nations (2nd ed., 2021), p. 91.
McShane identified the three-step procedure for studying organic development as perhaps the most obscure challenge for scholars with an interest in the works of Lonergan.[78] He would add to the obscure challenge by adding the word self to the sentence to highlight the starting point of a study of the developing human: "Self-study of an organism begins from the thing-for-us, from the organism as exhibited to our senses."[79] He referred to the need to bring the study of human development under heuristic control as "a missing link."[80]

In Interpretation from A to Z (2020), McShane was still focused on the methodological study of organic development.[81] The central problem was and is the genesis of a genetic viewpoint that will replace "daft reductionism that chatters away about genes and information theory."[82] In this, the last book published in his lifetime, he referred to the challenge as "the up-grading of Aristotle, whose flaw is merely his time in history."[83] In chapter "J ~ Inventing Techniques," he wrote that the invention and implementation of convenient and appropriate symbolic images is "the honest starting place of a genuine science of humanity," an "issue that has to be faced in the contemporary reality"[84] of what he called aggreformism, a word he coined in 1969 to refer to a sublation of Aristotelian hylemorphism. The contemporary need is to create an ethos of inventing convenient symbols and reading, for example, the semicolons in the expression f (pi ; cj ; bk ; zi ; um ; rn)[85] or another appropriate symbolic expression. In either case, the symbolism protects those studying development from "substituting pseudo-metaphysical mythmaking for scientific inquiry."[86] McShane wrote that "the semicolons point to the complex solution to the root problem hierarchy theory—aggreformism—a problem that baffles the systems theorists—when they notice it—and the followers of Bertalanffy."[87]

Two-flow economics
In 1968 McShane began reading Lonergan's 1944 manuscript "Essay in Circulation Analysis" and made his first attempt to present the material in the summer of 1977. By his own account, he "estimated that [he] had spent twenty hours on each page of the manuscript over a period of about five years."[88] On various occasions and in various countries—including Australia, Canada, India, Korea, Mexico, and the U.S.—he presented the key issues underlying the significant transition from the Marxist, neo-Marxist, Keynesian, and neo-Keynesian analyses to an empirically verifiable analysis.[89] In January 2000, McShane gave a series of lectures on Lonergan's economics at Fordham University's Lincoln Center campus in New York City.[90] Ten years later, he was invited to give the keynote address and lead discussions at a three-day conference on economic theory in Nashik, India.[91]

In his published works on economics, McShane explored different facets of what he called “a triple paradigm shift in economic thinking” that he attributed to Lonergan.[92] One shift is to a theory of two-flow dynamic analysis that will replace one-flow static analysis. With a bow to Schumpeter, McShane identified this shift as “a theory of economics dynamics that definitely crosses the Rubicon.”[93] A second shift is to an emerging framework of global collaboration that, in good time, will subsume all disciplines, all fields of study.[94] The third shift is “towards a deep and precise plumbing of the depths and heights of human desire and imagination.”[95]

McShane drew the following analogy to identify the shift to two-flow economics. Newton reached for a theory of motion that would unify the physics earthly motions and celestial bodies, something that was beyond both Kepler and Galileo. In a sense, he reduced two types of motion to one. The leap to two-flow economics is one that does not reduce, but differentiates, for example between the consumption of a submarine sandwich bought at the local delicatessen and the “consumption” of the meat slicer used to make the sandwich. “Instead of Newton’s great leap to get two into one, we have a great leap of getting one into two.”[96]

The Key Diagrams: From One-Flow to Two-Flow Economics.
The basic oversight that permeates the current study and implementation of economic models is the failure to identify a split in the productive process, one that needs to be made before adding variables such as banks, taxes, and international trading. “There is a type of firm that is pregnant with consumer goods: think of the restaurants in Chinatown or Little Italy. There is also the type of firm that is in the business of providing, say, varieties of large cooking ovens in restaurants all over the borough.”[97] Melding two firms into one has been institutionalized by publishers, research universities, and even papal initiatives over a period of more than 200 years. McShane refers to this as “a staleness of perspective and a settled non-scientific attitude that has haunted economic studies for centuries.”[98] He claimed that the perspective and attitude haunts the diligent research of Thomas Piketty and James Galbraith, as “the drive represented by these and other groups who hover round the issue of inequality of income is not sufficiently scientific in its classificatory backing to escape my extremely odd view that their efforts do not escape the category of statistically-infested journalism.”[99]

McShane's view is that the search for new data to cast light on old questions—for example, whether new inequality metrics are needed and how inequality of household incomes might be estimated—must clear-headedly and consistently keep in mind “the fact that there are two types of firms, a simple local analysis that nevertheless leads to there being pretty well two of everything.”[100] Without identifying two-firms, different phases of economic development,[101] and the possibility of dynamically balanced cross-over payments between two distinct economic circuits,[102] intimations of improvements in standards of living without economics slumps[103] tend to sound like pie in the sky, while analyses of national and transnational exchanges tend to be “grossly unhelpful.”[104]

Towards efficient global collaboration
An emergent need to "Turn to the Idea"
In various writings, McShane cited the work of Arnie Næss, the father of “deep ecology.” In 1989, while in Oxford writing Process: Introducing Themselves to Young (Christian) Minders, “detecting, leaning into India, of history’s effort to educate us, I was astonished to find his [Næss's] detecting of a parallel structure of cosmic deliberation.”[105] Thirty years later, while writing “Structuring the Reach Towards the Future” for The 3rd Peaceful Coexistence Colloquium in Helsinki, Finland (June 2019), he returned to Naess's work for the first time since he had read it thirty years earlier in Oxford.[106]

The stair diagram. Interpretation from A to Z, p. 20.
McShane maintained that Næss was on to something, for example, when he wrote: “Applied to humans, the complexity-not-complication principle favours division of labour, not fragmentation of labour.”[107] The challenge is to discover and implement a way to intervene effectively in intertwined cycles of natural-historical processes.[108] The web of intertwined processes currently presents humans of all colors and creeds with a myriad of challenges that include biodiversity loss and species extinction, water scarcity, unemployment, and children’s health and education. It is no mean problem if one is mindful of the needed restart in economics, not to mention other areas in need of reformation such as education.

Beginning in the late 1960s, McShane wrote about this “turn to the idea”[109] of dividing up labor, citing the influence of Bernard Lonergan,[110] who also wrote about dividing up intellectual labor after puzzling about how that might be done efficiently for more than thirty years. In Method in Theology, after briefly describing a conception of method as an art and second conception of method as a successful science, where “science means natural science” and “theologians often have to be content if their subject is included in a list not of sciences but of academic disciplines,”[111] he described the needed “turn to the idea” of efficient collaboration in these words: “Some third way, then, must be found and, even though it is difficult and laborious, that price must be paid if the less successful subject is not to remain a mediocrity or slip into decadence and desuetude.”[112]

The idea is to divide up the labor of caring for the cosmos “functionally,” so not along the lines of disciplinary silos, but along the lines of “distinct and separable stages in a single process from data to ultimate results.”[113] The various stages, steps, or specializations are essentially open and reciprocally dependent successive partial contributions to communicating to “the almost endlessly varied sensibilities, mentalities, interests, and tastes of [humankind].”[114]

McShane wrote about the needed turn sketched by Lonergan's in the 1969 Gregorianum article in various works.[115] In chapter 5 of The Allure of the Compelling Genius of History, he compared Lonergan's breakthrough discovery to the invention of Hedy Lamarr of a torpedo-guidance system, a system which depended on what she called “frequency hopping.” “In that chapter [5], an article of 1969, Lonergan came ‘to invent a fundamental wireless technology,’† which will slowly come to thrive in post-modern technologies of guidance and communication.”[116]

"Educating for Cosmopolis," First Latin-American Lonergan Workshop, Puebla, Mexico, June 2011
One of McShane’s contributions to implementing transdiciplinary collaboration was to identify disciplinary “sloping.” In the essay "Slopes: An Encounter," he wrote that "as the disciplines move up from research through interpretation to history and to dialectic, there is a convergence of data and interest."[117] He wrote the following about Lonergan's breakthrough to restructuring of theology, indeed of all areas of study—a point that Karl Rahner caught and made[118] against those who might claim the prescribed eightfold division of labor is strictly theological method:

Now he had found it, so to speak, on a string, in a String Theory of the Cosmos of meaning. The scattered beads of disciplinary sweat could be seen now as strung together sweetly. The jumble of theology’s fragmented areas – Scripture studies, doctrines, history, dialectical and pastoral scholarship – strung together in a circle of eight handing-round efforts.[119]

In his keynote address “Arriving in Cosmopolis,” which McShane wrote for the First Latin-American Lonergan Workshop in Puebla, Mexico, June 2011, he estimated the numbers of specialists—identified by Lonergan as researchers, interpreters, historians, dialecticians, foundational (persons), doctrines or policy (makers), systematizers, and communicators—efficiently collaborating around the globe when the earth's total population reaches 10 billion. In the same essay, he placed what is called the Standard Model in physics within a larger standard model of global collaboration, one that situates the dynamics of physics within a dynamics of human progress.[120]

The structure of dialectic
While McShane identified the implementation of genetic method as Lonergan's most obscure challenge to his disciples, he identified dialectic as his clearest challenge,[121] though by no means the easiest. It is hard to say how many tens of thousands of words he wrote about the structure of dialectic,[122] which he described as a “shocking, brilliant, innovative, invitation."[123] To arrive at an approximation, one would need to consider various website essay series,[124] as well as published articles and chapters in books.[125] As with other areas of focus and interest, McShane's prodigious writings and teachings on the structure of dialectic call for the kind of creative research and communal recycling that he did his best to initiate.

In an attempt to communicate the challenge popularly and without footnotes, McShane wrote three chapters on dialectic in Futurology Express. There he described dialectic as a mix of private and public tasks of dialectic elders who are flexible, “like the flexibility of a great tennis player meeting the oddest of volleys,”[126] and who have “minds grasping for the flickers of integral human goings-on.”[127] He related this to the task of Comparison, one of six italicized words in Lonergan's terse description of the structure of dialectic. He adds that those doing Comparison are competent in scientific understanding and autobiographically appreciative of the lengthy, patient messing around required to become intelligently competent, as opposed to merely technically competent. “The issue is the personal cultivation of what is called authentic nescience.”[128] Dialectic becomes radically public when dialecticians “lay their cards on the table,” check one another by asking basic questions, even about themselves, and strive for a hard-won consensus on “what might be called an idealized version of previous reaches of humanity, showing the past something better than it was.”[129]

In a book published posthumously, McShane identified dialectic as needed “to link Aristotle’s three [data, theory, verification] with Drucker’s [policy, planning, executive strategies] and fill out the elements in Næss.”[130] He claimed that what is missing and desperately needed by those concerned about sustainability and survival is methodical deliberation about deliberation. “Deliberating over Archimedes’ deliberation is to push us towards a radical effective shift in our view of the disorientations of industrious humanity.”[131]

McShane’s invitation to contemporaries to lay their cards on the table regarding their personal views on serious understanding reached a humorous, brutally honest, and possibly disturbing high point in one of his final essays, “On the Stile of a Crucial Experiment.”[132] In the first paragraph of this essay, he recalled a scene from the film Gunfight at the O.K. Corral, a shootout when Virgil and Morgan Earp called out members of a group of outlaws called The Cowboys. "It was a calling-out of the usual sort in Western films, with the good guys and the bad guys clearly identified."[133] In the last paragraph of the essay, McShane did his own calling-out:

There is, then, my simple calling out, which is just a repeat of Lonergan’s: this is the technique of discomforting intersubjectivity that is capable of “providing a statistically effective form for the next cycle of human action.”[134] There is my broader calling out: I challenge you to check—that word in its many senses—your biased corralled stile-sitting against serious understanding.[135] Both my simple call and my broader call-out is to global humanity and not just to Lonergan students, but I have sung out that joke abundantly already.[136]

Engineering progress
The proposed “turn to the idea” of beautiful, efficient global collaborators intending “cumulative and progressive results,”[137] with a sub-group “bearing fruit”[138] in local communications, clashes with notions of “pure science” as opposed to “applied science,” and notions of “hard sciences” as opposed to arts, humanities, and social sciences. These notions tend to dominate both popular culture and academic praxis. The first set of contrasting notions, which was popularly expressed in the American television sitcom The Big Bang Theory,[139] still permeates many a worldview. The second set permeates current divisions of majors, departments, and schools in higher education. It also permeates efforts to use “strictly” or “purely scientific” criteria to establish a precise meaning of Anthropocene,[140] and to pin down where and when the purported new geologic epic began. The ongoing effort to locate a Global Boundary Stratotype Section and Point (informally known as "golden spike") on the part of the Anthropocene Working Group assumes a methodological divide between scientists, humanists, social scientists, and others.[141] It would seem that "aesthetic loneliness" is on the periphery of scientific method while scientific wonder is on the periphery of a liberal arts education.[142]

First page of a 1566 edition of Nichomachean Ethics in Greek and Latin
In various places McShane traced the implicit or explicit views to Aristotelian notions of speculative and practical science.[143] It is an age-old belief and expectation that contrasts practice (from Ancient Greek πρᾶξις [prâxis]—human doing and action, the conduct resulting from deliberations and the choices humans make), theory (from Greek θεωρία [theōria]—contemplation, speculation), and making (from Greek ποίησις [poiēsis]). For Arisotle, praxis differs from theory, making, and the technology used in producing what is made.[144] While both theory and practice involve thinking, the former aims at "speculative" or "theoretical" knowledge of what is unchanging, while the latter aims at practical, less precise knowledge of human actions.[145] It would have made no sense to Arisotle to ask if there were fundamental questions about nature (from Greek φύσις [physis]) whose solution depends on the character of the individual studying nature.[146]

To shake up and out a rather odd meaning of “metaphysics,”[147] as well as what he described as “a psychology conservatively grounded in a certain facticity of the past,”[148] McShane replaced the word metaphysics with futurology,[149] later with engineering.[150] He envisaged a globally shared Praxisweltanschauung of engineering progress, an “adequate geogenetic heuristics of history.”[151] In the last essay of the Æcornomics series, titled “Engineering as Dialectic,” he wrote optimistically of “some few people who will face the details of seeding the slow, serious, self-sacrificing ‘resolute and effective intervention in this historical process.’”[152]

With regard to a possible shared Praxisweltanschauung, McShane regularly posed this question: “Do you view humanity as possibly maturing—in some serious way—or messing along between good and evil, whatever you think they are?”[153] Expressing and defending one's position effectively moves one beyond Weltanschauung to Praxisweltanschauung, even if one's view is that theory and praxis are as different as carrying out specialized research at CERN and signing and implementing the Paris Agreement to reduce greenhouse emissions and limit global warning to 1.5 °C. Furthermore, expressing and defending one's view about the future of humanity autobiographically, and in the company of others doing the same,[154] is an intimation of doing dialectic, which requires brutal honesty, for example, about one's view regarding the place of heuristic structures and convenient symbolisms in engineering progress.[155]

Criticism
Language, style, and clarity
One criticism of McShane's work was that the language he used, the neologisms he created, and the style of his writings were unnecessarily obscure and were off-putting for some readers whom, at times, he addressed directly: “I will not in fact be talking here about systems of philosophy. I will be talking about the reader, you, and asking you to attend to yourself, to ask yourself certain simple questions, to reach elementary answers.”[156] Time and again, he encouraged his readers to take our eyes of the page while reading and cited what Gaston Bachelard wrote in The Poetics of Space about reading a house or a nest with one's eyes off the page.[157] His colleague and long-time friend Conn O’Donovan recalled reading the typescript of Plants and Pianos in 1971 and “thinking that McShane’s written expression was not as precise as it might be, that he was beginning to let language run away with him.”[158] Some thirty years after reading that typescript, O’Donovan asked:

Was I then witnessing in McShane the emergence of a deliberate, self-consciously new approach to language and meaning? Was he perhaps deciding to allow language to run away with him, but somehow under his control, and not to allow himself to be controlled by already controlled meaning? Was this a key moment in the development of his own special kind of creative scholarly writing?[159]

In Memoriam: Philip McShane (1932-2020)
Another colleague wrote in his tribute to McShane that while he “could be very orderly and disciplined in his writings and lectures, not infrequently in later years both types of his presentations were sprinkled with verbal novelties, asides, puns, jokes, and other unusual elements. Some colleagues find that this style facilitates their understanding, but others find that it impedes it.”[160] A younger colleague wrote in his contribution to the same Festschrift that “soon after Method was published [1972], Phil seized on Lonergan’s notion of ‘linguistic feedback’ and its essential role in advancing self-appropriation, both phylogenetically and ontogenetically. For years, he practically flogged the theme of linguistic feedback.”[161] An example of such feedback is replacing the letter “c” with the letter “k” in the word heuristic or pocket.[162]

One of the most extensive published criticisms of McShane's language, style, and clarity occurred in 2001 before the publication of Lonergan's Phenomenology and Logic, which McShane edited and introduced. One of the readers invited by the University of Toronto Press to review McShane's editor's introduction and appendix had significant reservations and asked him to rewrite the appendix or eliminate it altogether.[163] The reader questioned his “intent on mystifying” what is “already familiar to every competent phenomenologist,” and added that “Lonergan himself, in this reader’s opinion, was not in the least inclined towards esotericism or mystification.”[164]

In his reply to the reader, McShane wrote that his efforts to contextualize the volume were aimed at “saving it from haute vulgarization,”[165] or what he would sometimes call negative haute vulgarization—the clear, direct expression that “Joey” had hoped to find in the editor's introduction. He also recalled a favorite quote from Samuel Beckett, about direct expression:

Here is direct expression−pages and pages of it. And if you don't understand it, Ladies and Gentlemen, it is because you are too decadent to receive it. You are not satisfied unless form is so strictly divorced from content that you can comprehend the one almost without bothering to read the other. This rapid skimming and absorption of the scant cream of sense is made possible by what I may call a continuous process of salivation. The form that is an arbitrary and independent phenomenon can fulfill no higher function than that of a stimulus for a tertiary or quartary conditioned reflex of dribbling comprehension.[166]

Had McShane gone too far or, perhaps, not far enough? While writing about the short-term challenge of implementing a child-friendly pedagogy pivoting on the "Childout Principle,"[167] he acknowledged that a key challenge was to do something requiring a cultural shift and a new language: “You might begin to write yourself and the world with a new alphabet, in a new language. ‘The alphabet writes the world, and the world comes to pass through the alphabet: writing and world coexist in a state of feverish rapture that defies language.'"[168]

Idiosyncratic economics
In 1977 McShane applied to the Canada Council for a grant to work on economics. One of the assessors of his application wrote: “What we have here is a case of two idiosyncratic theologians trying to do idiosyncratic economics. The probability of this being fruitful is not zero, but it is not much higher.”[169] Thirty years later, when McShane addressed an audience at University Seoul, a professor in the audience denied anything idiosyncratic or original in what McShane was presenting and remarked “it is all in Mankiw,”[170] referring to Gregory Mankiw’s introductory economics textbook and blockbuster bestseller Principles of Economics.[171] More recently, the Australian economist Paul Oslington has written a critique of Lonergan’s economics that includes a critique of McShane for “overselling” Lonergan's economics in the editor's introduction to For a New Political Economy.[172]

McShane considered the basic insights of two-flow economic analysis empirically verifiable and accessible to high school students.[173] He did, however, recognize that it would not be easy "to change a recipe that is 200 years old."[174] In addition, he identified a needed correction to a mistake he had made in the area of the pedagogy. In his 2019 essay “Finding an Effective Economist: A Central Theological Challenge,” McShane described his mistake in these words:

Looking back now with wonderful hindsight, we [Lonergan and he] were making the wrong moves. We should have put his request of 1968 in the context of the eighth functional specialty’s follow-through that I call C9. The mood of statistically-effective outreach should have dominated both my two 1977 presentations and his six years of teaching.[175]

What McShane described as "the mood of statistically-effective outreach" refers to teaching as communications, a type of direct discourse that is related to but distinct from the indirect discourse of research, interpretation, and history. Direct communications − which invites, persuades, and cajoles students, colleagues, friends, and neighbors to makes sense out of distinct flows of basic and non-basic (surplus) goods and services − might generate "backfires,"[176] for example when a bright students asks what an IS/LM curve (also known as the IS/LM model) is and why it is not viable for real economic analysis.[177] While McShane wrote introductory texts, including the preface to the 2017 edition of Economics for Everyone inviting the serious reader to imagine "the concrete reality of, say, a small bakery in its dependence on firms that supply its needs,"[178] he also recognized the need for "massively innovative primers that would meet millennial needs, 500-page texts of empirically rich, locally oriented, normatively focused non-truncated writing."[179]

Breaking with tradition
An implicit criticism of McShane breaking with tradition occurred during the planning stages of the conference “Revisiting Lonergan’s Anthropology” that took place in Rome in November 2013.[180] The organizers of the event did not invite him to take part in the event, either by giving a talk or by participating in one of the various panels. McShane, who was never interested in founding a “a little school of Lonergan at the Gregorian”[181] or at some other Jesuit university in North America, published a critique of the conference in Rome, which for him symbolized what he called Lonerganism.[182]

I have, in recent years, made quite clear my disagreement with that tradition that now prevails in Lonergan studies, of avoiding the challenge of functional collaboration. Indeed, of not noticing, ignoring, avoiding—whatever—that the question, “What does Lonergan mean by functional collaboration?” has not been taken seriously by the group. I thus give a definite meaning to the boldfaced word whatever by my title: the group seems—indeed quite evidently is—intent on muzzling the scientific Lonergan.[183]

A Cij matrix of possible conversations, face to face, or through journals or electronic exchanges.
Like Lonergan, McShane took seriously what Butterfield wrote about the scientific revolution "outshining everything since the rise of Christianity and reducing the Renaissance and Reformation to the rank of mere episodes, mere internal displacements, within the system of medieval Christendom."[184] Both men advocated the development and implementation of apt symbolism and heuristic structures.[185] This had and continues to have what might be called an "electrifying" effect upon those in academic disciplines that seem to thrive without implementing symbolism and heuristics. “Whether it is Cij or W3, the symbolism reminds, cajoles, and forces the authors not to sit comfortably on the fence between commonsense eclecticism and scientific collaboration.† The symbols, you might even say, are a way of electrifying that fence.”[186]

With respect to his and others’ efforts to shift towards the idea and the reality of functional collaboration, which requires some form of communal implementation, McShane knew it would be a form of learning by doing. Since the needed division of labor is not continuous with much of current academic practice, he expected that the adventure[187] in the decades to come would be so-so at best. It was for this reason that McShane would quip: “If a thing is worth doing, it is worth doing badly.”[188] He had a leading role in organizing various “doings,” one of them an international conference in 2014 that resulted in the publication of a volume of essays[189] in which each of the twelve authors implemented the same four-part structure: Context, Content, Hand-On, and Final Reflections. He wrote the following evaluation of the volume of essays published in 2016:

We stumbled away, as best we could, from the ethos of academic disciplines. We pretended to be “at the level of the times,”† as any wise doctorate student does in a doctorate thesis. But none of us were. Further, part of the paradox of luminosity and adult growth is that elder members of our group were regularly better tuned to “all that is lacking”†† than younger members. I, then, more than others, knew what a shabby shot we were having at getting the show on the road.[190]

Two years later, McShane participated in a round table discussion of Method in Theology at the West Coast Methods Institute at Loyola Marymount University. In preparation for the conference, McShane had written an essay proposing a paradigm for panel discussions, what he called “a full heuristic paradigm.”[191] He submitted his essay to Method: Journal of Lonergan Studies, which had previously published five of his essays.[192] The referee's report sent to him was succinct and did not recommend publishing the essay, as those "involved in 'Lonergan studies' need insights as much if not more than prophetic exhortations."[193] In his reply to the co-editor of the journal, McShane did not take issue with the use of the word prophetic to describe his essay, but he underscored that prior to Lonergan's discovery of the dynamics of functional collaboration in 1965, he had “clearly shifted the norms of the usual trivial comparison-work to the control of a genetic sequence of prior efforts to understanding whatever.”[194] The rejection of McShane's essay for publication inspired him to write the series of essays Public Challenging the Method Board.[195]

From time to time, McShane described his own efforts as “random dialectics,” so not the structured encounter that he wrote about at length and only experienced in the “proto-dialectic”[196] exercises in the last year of his life. Over the years, he invited colleagues to step forth and indicate publicly where and how he had gone astray reading Insight and Method in Theology. The response was what he called “disgusting non-scientific silence.”[197]

While McShane admitted having benefitted from a certain kind of luck in his education, he also realized that some of his works were simply “too far out” and did not expect to see much success in his lifetime.[198] Most contemporaries in philosophy and theology had not worked with Markov tensors or thought to use Greek symbols to imagine the longitude and latitude of Luther or Descartes on an expanding globe of meaning.

"Toynbee's A Study of History can be regarded as an attempt at a great Markovian reduction of the historical process to a very few variables and very large subdivisions and the consequent description of the process by a multiple Markov tensor of manageable rank.”† My own imaging shifts this tensor into an earth-sphere expanding out along a radial axis t—this helps to glimpse—think longitude and latitude for θ and Φ—my meaning of θΦT. Think of the θΦT weave of pairs like Antioch and Alexandria, Luther and Lainez, Descartes and Dilthey, whatever.[199]

McShane's long-term optimism regarding the emergence of a creative minority caring for the globe was and is consistent with the worldview "emergent probability," which was the focus of his doctoral thesis. In the Preface to the 2nd edition of the book version of his thesis, which McShane wrote in the fall of 2012, he cited a long passage from Insight where Lonergan wrote that the possibility of a recurrence scheme beginning to function shifts from a product of fractions to their sum when any one of the events (A or B or C or ...) of the scheme occurs.[200] He concluded the Preface with these words: "The cyclically-summed actualities can, over millennia, shift from Poisson distribution to a Normal and normative law, giving supreme plausibility to a Tower of Able of serious intimate† understanding grounding, literally, a plain plane of radiant life in the next million years."[201]

Born:
Entered: 07 September 1809, Hodder, Stonyhurst College SJ, Lancashire, England (ANG)
Ordained: 1820

Left Society of Jesus: by 1826

1809-1811: Hodder, Stonyhurst College SJ, Lancashire, England (ANG), Novitiate

1816-1822: Clongowes Wood College SJ, Theology and Teaching

not in 1826 HIB Catalogue

Born: 25 June 1919, Moville, County Donegal
Entered: 24 September 1946, St Mary's, Emo, County Laois
Ordained: 03 June 1944, pre entry
Final Vows: 02 February 1959, Clongowes Wood College SJ
Died: 1997

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

Father, Daniel, was a corn merchant and died in 1922. The family then lived at Frankfort Avenue, Rathgar, Dublin, County Dublin. Mother was Brigid (McDermott).

Youngest of five boys with six sisters.

Early education was at Muckross park School, Donnybrook, and then at Synge Street for nine years. In 1937 he went to Holy Cross College, Clonliffe getting a BA at UCD in 1940, and being ordained in June 1944. He was afterwards a chaplain in a Daughters of Charity convent in Henrietta Street, and later at the Dominican Convent Sion Hill.

1946-1948: St Mary's, Emo, Novitiate
1948-1950: Notre Dame de Mongre, Villefranche France (FRA) - studying Philosophy
1950-1962: Clongowes Wood College SJ, Spiritual Father an Teaching
1962-1973: Mungret College SJ, Spiritual Father an Teaching
1973-1974: Absent from community and working at St Pappin’s, Ballymun, Dublin

Incardniated back into the Dublin Diocese on the same day as dismissal from the Society - 13/11/1974

Address 2000 & 1991: Parochial House, Mount View, Blanchardstown, Dublin City

◆ The Clongownian, 1997

Obituary

Father Kevin McDowell (formerly SJ)

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

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

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

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

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

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

MLS

Born: 19 January 1872, Chelsea, MA, USA
Entered: 07 September 1891: Frederick MD, USA - Marylandiae-Neo Eboracensis Province (MARNEB)
Ordained: 28 June 1904, Woodstock College, Woodstock MD, USA

Left Society of Jesus: 1913

Educated at Mungret College SJ

1891-1893: Frederick MD, USA (MARNEB), Novitiate
1893-1895: Frederick MD, USA, Rhetoric
1895-1897: Woodstock College, Woodstock MD, USA, Philosophy
1897-1899: Holy Cross College, Worcester MA, USA, Regency
1899-1901: Boston College, Harrison Avenue, Boston MA, USA, Regency
1901-1904: Woodstock College, Woodstock MD, USA, Theology
1904-1906: Holy Cross College, Worcester MA, USA, Teaching
1906-1907: St Andrew-on-Hudson, Poughkeepsie NY, USA, Tertianship
1907-1908: Holy Cross College, Worcester MA, USA, Teaching
1908-1911: Fordham University, Fordham, Bronx NY, USA, Teaching
1911-1914: Loyola College, Calvert and Madison Streets, Baltimore MD, USA, Teaching
1913-1914: Out of community caring for health

◆ The Mungret Annual, 1905

Our Past

Father Matthew McCabe SJ

Father Matthew McCabe, a native of Chelsea, Mass., U.S.A., entered the Apostolic School in 1888. After studying in Mungret for four years, he entered the Maryland Province of the Society of Jesus in 1892, After the usual course in the Society he was ordained last July at Woodstock College, Md., with his brother Denis (for the Diocese of Boston).

Born: 15 April 1853,
Entered: 29 November 1887, Drongen Belgium - Belgicae for Hiberniae Province (BELG for (HIB)
Ordained: pre entry

Left Society of Jesus: 1893

1888-1889: Drongen, Belgium (BELG), Novitiate
1889-1890: rue des Récollets, Leuven, Belgium (BELG), Novitiate, studying
1890-1891: St Aloysius College SJ, Bourke Street, Sydney NSW, Australia, Teaching
1891-1892: St Ignatius College SJ Riverview, Sydney NSW, Australia, Teaching
1892-1893: Xavier College, Kew, Melbourne, Victoria, Australia, Teaching

Born: 23 July 1921, Ballylongford, County Kerry
Entered: 07 September 1939, St Stanislaus College, Tullabeg, County Offaly
Ordained: 15 August 1954, Leuven, Belgium
Final Vows: 02 February 1957, Leuven, Belgium
Died: 27 July 1999, New York, NY, USA

Left Society of Jesus: 15 May 1965

Pseudonym: Michael Serafian

Father was a doctor and moved the family to Dublin based in the Clontarf area.

Early education was in the Holy Faith Convent school in Clontarf and then at Belvedere College SJ. He also spent one year at Ring College, County Waterford.

by 1952 at Leuven (BEL M) studying

https://www.dib.ie/biography/martin-malachi-brendan-a5484

Martin, Malachi Brendan

Contributed by
Maume, Patrick

Martin, Malachi Brendan (1921–99), priest and writer, was born 23 July 1921 at Ballylongford, Co. Kerry, the fourth of ten children of Conor John Martin, gynaecologist, and his wife Katherine (née Fitzmaurice). Three of his four brothers became priests, including F. X. Martin (qv) OSA, historian, and Conor Martin (1920–80), professor of politics and ethics at UCD. Martin was educated at Ballylongford national school and Belvedere College. In 1939 he joined the Jesuit order as a scholastic (novice). He studied at UCD, took doctorates in Semitic and Oriental languages and archaeology at the University of Louvain, and was ordained on 15 August 1954. He travelled in the Middle East and published a book on the scribal character of the Dead Sea Scrolls.

Between 1958 and 1964 Martin worked at the Jesuit-run Pontifical Biblical Institute in Rome. During the first two sessions of the second Vatican council (1962–4) he associated with theologically liberal bishops and commentators, acting as a source for the New York Times and for Robert Kaiser, Rome correspondent of Time. In 1964 Martin published The pilgrim under the pen-name ‘Michael Serafian’; in it he described intrigues surrounding the council's decree Nostra aetate, which formally denied that the Jews were collectively guilty of deicide, and later claimed credit for the decree's ratification. Kaiser claimed that The pilgrim was largely fantasy.

In 1964 Martin left Rome and was subsequently released from his vows as a Jesuit; he claimed that he retained priestly faculties, reporting only to the pope. According to his own account he had resigned from his order after realising that new developments were undermining the catholic faith, whereas Kaiser states that he fled after the exposure of his affair with Kaiser's wife Mary. (Martin had responded to Kaiser's initial suspicions by persuading friends that the journalist needed psychiatric treatment.) In 1965 Martin moved to New York. Kaiser claimed that Martin's family in Dublin were subsequently approached by four women (one of them Mary Kaiser) and a man, each of whom believed that Martin had left the priesthood for them. On his arrival in New York Martin allegedly worked as a taxi driver and restaurant dishwasher while building a new career as a writer on church-related subjects. He wrote for the conservative weekly National Review and occasionally published articles in the New York Times. He eventually took up residence in a Manhattan apartment with Kakia Livanios, the former wife of a Greek shipping tycoon; Martin claimed their relationship was innocent.

In his writings Martin aligned himself with discontented traditionalist catholics, making conflicting statements on the validity of the revised liturgy. Hostage to the devil (1976) offered a typology of exorcism through five anonymous case studies: the subjects of these studies were said to have been possessed through sexual perversion (described in prurient detail) but were freed by exorcisms in which the priests involved suffered severe injuries. Appearing soon after the book and film The Exorcist, Martin's Hostage popularised exorcism among American protestants as well as catholics. Martin appeared frequently on television talk shows as an expert on exorcism, displaying considerable charm. In 1996 he claimed to have participated in eleven exorcisms, and a traditionalist friend claimed that Martin performed monthly exorcisms until his death. He also claimed a supernatural gift of discerning demonic possession, and saw Satan in his apartment. Martin's admirers thought him an instrument of the archangel Michael, risking life and health in a personal battle with Satan, but his claims were questioned even by theologically conservative catholic demonologists.

Martin wrote numerous best-selling novels and works of non-fiction describing alleged politico-religious intrigues within the Vatican; he claimed that his information (including detailed descriptions of secret meetings and references to the pope's private thoughts) came from old friends in Rome. His books reflected the fears and anguish of people who believed that they were witnessing the desecration of what they held sacred in the face of silence or even connivance on the part of church authorities. Martin portrayed a world shaped by direct conflict between Jesus and Satan, in which well-meaning liberals, who diluted catholicism in the interests of universalist humanitarianism, allowed agents of Satan to pervade church and state. His books insinuate that the author knows more and worse than he can say. Martin told admirers that his novels were ‘80% true’, but did not specify the provenance of the remaining 20 per cent.

Martin's treatment of individual popes combines lavish praise with vicious innuendo. At times he attributed the corruption of the Vatican to the failure of John XXIII in 1960 to reveal the ‘third secret of Fatima’ (the third part of the revelation allegedly made by the Virgin Mary to three children in 1917); Martin claimed to have seen the prophecy under a vow of secrecy – he frequently hinted at the imminence of the apocalypse. Elsewhere he accused Pius XII of passive collaboration with the Nazis. His novel The final conclave (1978), inspired by Vatican banking scandals, accuses popes since Pius IX of making compromises with masonic bankers. At times he suggested that the church had been corrupt since the age of Constantine. From 1990 he claimed that the Vatican had been clandestinely consecrated to Satan by paedophilic episcopal Satanists, and that Antichrist was alive (possibly in the person of Mikhail Gorbachev.) In his last novel, Windswept house (1997), John Paul II is simultaneously an inspiring figure of radiant holiness and a cowardly temporiser whose pusillanimous abandonment of the faithful constitutes mortal sin. Martin hints that traditionalist splinter groups are secretly favoured by a pontiff too feeble to outmanoeuvre the Roman bureaucracy, and that they will soon constitute the true church facing a Satanist on the throne of St Peter.

Martin's portrayal of papal corruption and demonic conspiracies found many non-catholic readers. Protestant exorcists pursuing ‘Roman Catholic demons’ acknowledged his inspiration; Ian Paisley (qv) quoted him; conspiracy theorists and paranormalists adapted his claims. On the late-night radio show hosted by Art Bell, Martin suggested that African witch doctors might do God's work and counselled listeners claiming to be werewolves.

In later life Malachi Martin suffered several heart attacks. He died 27 July 1999 at New York of intracranial bleeding after a fall. Admirers saw later church scandals as his vindication; one alleged seer purveyed messages from ‘St Malachi Martin’. Even after the appearance of Kaiser's memoir, Martin retained many devotees. The secret of his influence was that he exploited his readers’ experiences and fears, reinforcing his influence by his alleged insider status; the demons he described came from within.

Two characters in Windswept house are based on Martin's version of his life story – a young American priest gradually discovering the corruptions of the Vatican bureaucracy, and an older Irish religious superior and exorcist, who is marginalised by his modernist confreres and ends as an ‘independent’ priest clandestinely authorised by the pope. Versions of the Martin–Kaiser affair are reportedly to be found in the novels Naked I leave by Michael Novak and Connolly's life by Ralph McInerney.

Sources
St Michael's Sword (Oct. 1997–Aug. 1998); obituary, Ir. Times, 7 Aug. 1999; Robert Blair Kaiser, UI (New York, 2002); review of Robert Blair Kaiser, Clerical error (2002), The Observer, 17 Mar. 2002; Michael W. Cuneo, American exorcism: expelling demons in the land of plenty (2001); http://www.starharbor.com/malachi/ (accessed 12 Feb. 2003); http://www.unitypublishing.com.newswire/fiore4.html; http://www.ianpaisley; www.cin.org/archives/cet.; www.theharrowing.com/martin.html; www.steamshovelpress.com/spiritualwickedness.html; www.themiracleofstjoseph.org/revs (foregoing websites accessed 10 Mar. 2003)

Interfuse No 104 : Spring/Summer 2000

THE ENIGMATIC MALACHI MARTIN

Michael Hurley

Many members of the Province will remember Malachi Martin who died on 27 July '99 as a fellow Jesuit, whose imagination could frequently run riot, who was always a rather enigmatic character. Others who did not know him may well have heard of him as an Irish ex-Jesuit or former Jesuit (to use today's more “ecumenical” language) who wrote of the Society in quite outrageous terms. This note has a two-fold aim: to recall some details of Malachi's life and to tell the Province something about the Mass celebrated for him at Belvedere on Saturday 2 October last.

Malachi was at school in Belvedere, as were his three brothers, FX, the Augustinian who died recently, and Conor and Bill who both pre-deceased him, the former a lecturer in politics in UCD, the latter Archbishop's secretary for many years. Malachi joined the Society in 1939 and after noviceship in Emo under Fr Neary spent four years in Rathfarnham (1941-1945), graduating from UCD with a degree in Oriental Languages. After philosophy in Tullabeg (1945-1948), he spent three years teaching in the Crescent and then went to Eegenhoven-Louvain where he was ordained a priest by Bishop, later Cardinal, Suenens on 15 August 1954. After tertianship in Rathfarnham he did doctorate studies at the University of Louvain and in 1958 the results of his work were published by the University in two volumes under the title of The Scribal Character of the Dead Sea Scrolls. This was the first of some fifteen books published by him.

After his doctorate studies Malachi went to teach at the Biblical Institute in Rome and during the first two sessions of the council [1962-1963] was universally regarded in Rome as a strong supporter of the so-called liberal wing of the council - so said the well-known American priest and intellectual, Mgr George Higgins, who knew him at the time ,writing in America 21 March 1987 (0.231). In particular Malachi supported Cardinal Bea in his various ecumenical initiatives, especially in his efforts to get a positive statement about the Jews from Vatican II. A strange, mysterious change however then took place and in June of 1964 Malachi disappeared from Rome, arrived in Dublin in July and on the 23rd of that month was granted an indult of exclaustration which forbade any exercise of the priestly ministry qualified exclaustration'). For the rest of that year he lived with one of his sisters in Dublin but said mass at the Benedictine hostel which then existed in Palmerston Park. As he still belonged to the Society, the 1965 Catalogus had him assigned to Manresa but degens extra domum, living outside the house. Early that year however, he left for New York where eventually he had his own apartment and was frequently visited by one of his sisters. Later that same year, on 15 May 1965, a Decree of the Sacred Congregation of Religious, in response to a request from himself, reduced him to the lay state' but the enigmatic Malachi had a private chapel in his New York apartment, said mass and built up an apostolate as a priest.

From 1965 on Malachi became notorious as a staunch traditionalist opposed to all that Vatican II said and did, and in particular to the post-Vatican II Society of Jesus. In 1987 he published The Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church. America, the Jesuit periodical, invited Mgr George Higgins, the former acquaintance, if not friend, quoted above, to review the book, and in the course of a review article printed in the 21 March number he did not hesitate to write:

I regret to say that The Jesuits does precisely that (distorting the work of the church and its representatives) and does so with a degree of vengeance that has very few parallels, if any, I should think, in even the most irresponsible of the scores of anti-Jesuit books written during the past four centuries by avowed enemies of the Society... Martin's book is anything but fair and objective criticism. His 525-page attack on the Jesuits is downright savage in both style and substance and almost compulsively judgmental. It reeks of unfairness, bordering at times on hatred directed at distinguished members and leaders of the Society. (p.229)

In Mgr Higgins's view the real target is not the Society of Jesus, but the postconciliar church across the board with the Jesuits serving conveniently as a surrogate part for the whole'.(p.230) Malachi's ferocious antipathy to Vatican II and its aftermath only increased his fervour for pre-Vatican II ways. A close friend, an ex-Dominican, a Fr Charles Fiore, writing an obituary of Malachi in The Wanderer for 12 August 1999, praised him as a man of strong piety', singled out “his fervent love and devotion to the Blessed Eucharist and Holy Sacrifice of the Mass, and to Our Lady of Fatima and her rosary, adding that :

Over his New York years he [Malachi] heard many Confessions, witnessed marriages, buried the dead, gave converts instructions, and by phone, letters, and occasional meetings, counseled [sic] hundreds.

A few weeks before his death the enigmatic Malachi told one of his sisters that I have always been a Jesuit in my heart'. His obsequies were conducted by a priest associated with the Society of St Pius X (followers of Archbishop Levebre) with full pre-Vatican II ceremonial.

On Saturday 2 October a requiem mass for Malachi was celebrated in the community chapel at Belvedere in the presence of his four surviving sisters and two of their husbands. In welcoming the visitors at the beginning, the Headmaster, Fr Leonard Moloney, one of the concelebrants, paid tribute to the Martin family, all the boys of which (Liam, Conor, Frank and Malachi) had been distinguished pupils of the school. A contemporary of Malachi and a fellow Kerryman , Fr Bill McKenna, who was also concelebrating, then spoke recalling among other things Malachi's mastery of languages, his irrepressibility, his fluency in speech, his vivid imagination, the affection in which his fellow scholastics held him. Being another contemporary and Malachi's companion during the four years of theology at Eegenhoven-Louvain, it fell to me to preside at the Mass and in my introduction I said:

Today is the ancient, traditional feast of the Guardian Angels, a feast which reminds us in a particular way of the mystery of God's providence in our world and in our daily lives and in Malachi's life in particular; so it seemed appropriate to take the prayers and readings of the day, adding a special prayer for Malachi. This I went on) is a gathering of the Martin family and of the Jesuit family, Malachi belonged to both our families: he was a Jesuit for a quarter of a century, from 1939 to 1964. We gather to say Mass: to give thanks for the gifts which both families have received from God, in particular to give thanks for Malachi who was an intellectual giant, in particular a linguistic genius but perhaps above all a charmer. We gather however not only for thanksgiving but for mutual forgiveness: to ask for and to offer forgiveness. Tensions and rifts can arise within families and between families. That happened in Malachi's case. As a result he felt he had to part company with the Jesuits. When there's a row it's rarely if ever that the faults are all on one side, anyway today is not a time for assigning blame. Malachi and the Jesuits hurt and offended each other and we are here to say sorry and to ask forgiveness from God and from each other and from Malachi for the ways in which we failed and hurt each other.

The readings for the feast-day were Exodus 23:20-23, Psalm 91 and Matthew 18:1-5 and in the course of my homily I said:

The first reading and the psalm remind us of the mystery of God's providence: God is a father and mother to us all,

watching over us, protecting us out of love for us. However in these days of ethnic cleansing and earthquakes and typhoons when the problem of evil is only too starkly obvious and it's not at all clear that God has the whole world in his hands, this saying about God's provident love ‘is hard and who can hear it, who can stomach it?' - that you may remember was the remark made by the disciples when according to the 6th chapter of the Fourth Gospel, Jesus spoke about the mystery of the eucharist... In particular the providential character of Malachi's own life, his departure from the Jesuits and his subsequent career is hard to accept: It is nothing less than a mystery and all we can say is: 'we believe, Lord, help our unbelief". The last verses of John's gospel may be relevant. Peter had made his apologies and been reconciled to Jesus for his triple denial and been invited to "Follow Me'. Peter saw John and said: 'Lord what about this man?' Jesus told him more or less to mind his own business and 'follow me'. Our vocation is to follow Jesus and not to be too preoccupied by the mystery of Malachi's life or anybody else's.

The gospel reading for today reminds us that to enter the Kingdom of heaven, or as Matthew puts it, the Kingdom of God, we must be childlike and the passage we heard sets us wondering again about what this childlikeness consists in. Childlikeness is certainly not childishness. Perhaps it is the way children are totally dependent on their parents. The gospel command to be childlike is perhaps a caution against being self-centred and self reliant, a reminder that, even though we can do all things in him who strengthens us, without him we can do nothing, that we must put all our trust in God not in ourselves. There is a definite Jesuit temptation to put your trust in yourself but the temptation affects everyone else too. Let us pray for each other that we overcome this temptation and come to rely not on ourselves alone but on God and each other and so be childlike and ready for the Kingdom.

In the Prayers of the Faithful, remembering that it was the Jewish Sabbath and how much Malachi had worked to overcome Arab-Christian resistance to a positive statement about the Jewish People from Vatican II, we included a reference to the progress in Jewish-Christian relations since then. After Mass Malachi's family joined the community for lunch and subsequently wrote moving letters of appreciation and thanks, for one of the most memorable and happy days that I personally experienced, one that will mark a special milestone in the annals of the family'. It was a moving event for the concelebrants also, a Jubilee occasion of forgiveness and reconciliation between the Martin family and the Jesuit family, a precursor of the Province Mass on the Feast of the Epiphany also at Belvedere.

Born: 23 January 1910, Tritonville Road, Sandymount, Dublin, County Dublin
Entered: 02 September 1929, St Stanislaus College, Tullabeg, County Offaly
Ordained: 13 May 1942, Milltown Park, Dublin
Final Vows: 23 March 1945
Died: 24 April 1982, New Jersey, NJ, USA

Transcribed: HIB to ASL 05 April 1931

Left Society of Jesus: 1957/8

Older brother of James Mansfield - LEFT 12 June 1937

Father, John Joseph, was a manager at Johnston, Mooney & O’Brien confectionary Mother was Elizabeth (McGowan).

Second eldest of nine boys (1 deceased) and he has one sister.

Early education was at the Christian Brothers in Westland Row and then at the National School in Sandymount. He then went to Synge Street for two years and Skerry’s College for one. After this he went to work for the “Our Boys” publication in Richmond Place, Dublin. A year later he returned to school at McCaffrey’s Intermediate and Civil Service College, St Stephen’s Green, Dublin. He also attended a Commercial night school, gaining a Department of Education Certificate in Commercial Correspondence and Book keeping.

Baptised at Star of the Sea Sandymount, 24/010/1910
Confirmed at St Andrew’s, Westland Row by Dr Miller, 03/02/1920

1929-1931: St Stanislaus College, Tullabeg, , Novitiate
1931-1935: Rathfarnham Castle, Juniorate, UCD
1935-1938: St Stanislaus College, Tullabeg, Philosophy
1938-1939: Mungret College SJ, Regency
1939-1943: Milltown Park, Theology
1943-1944: Rathfarnham Castle, Tertianship
1944-1949: Xavier College, Kew, Melbourne, Teaching
1949-1950: Holy Spirit Seminary, Aberdeen, Hong Kong, Lecturing in Economics at Hong Kong University
1950-1957: Ricci Hall, Hong Kong, Lecturing Economics at Hong Kong University
1955-1956: Studies in New York University

Born: 31 December 1804, Cork City, County Cork
Entered: 02 October 1827, Aix en Provence, France - Franciae Province (FRA)
Ordained: 1832, Lucca, Italy
Died: 18 May 1866, Paris, France

Left Society of Jesus: 1830

Journalist in “Fraser’s” pseudonym Fr Prout

1821-1823: Montrouge, Paris, France (GAL), Novitiate
1823-1825: Rome, studying???
1825-1826: Aix en Provence, Regency

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

DICTIONARY OF IRISH BIOGRAPHY

Mahony, Francis Sylvester (‘Father Prout’)

Contributed by
Geoghegan, Patrick M.

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

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

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

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

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

Born: 11 June 1930, Main Street, Dundrum, Dublin City
Entered: 07 September 1948, St Mary's, Emo, County Laois
Ordained: 31 July 1962, Milltown Park, Dublin
Final Vows: 02 February 1965, Sacred Heart College SJ, Limerick
Died: 28 August 2007, Clover Well, Edgworthstown, County Longford

Left Society of Jesus: 14 August 1995

Parents were Charles and Josephine (Dillon)

Family lived at Cadogan Road, Fairview, Dublin, County Dublin. Fifth of eight boys.

Early education was at a North William Street Convent school and then at Scoil Iósep na mBratháir in Marino for nine years. He won a University scholarship

Baptised at Holy Cross Church, Dundrum, Dublin, 15/06/1930
Conformed at St Vincent de Paul, Marino, Dublin, 01/10/1940

1948-1950: St Mary's, Emo, , Novitiate
1950-1953: Rathfarnham Castle, Juniorate, UCD (BA)
1953-1956: St Stanislaus College, Tullabeg, Philosophy
1956-1959: Coláiste Iognáid SJ, Galway,Regency
1959-1963: Milltown Park, Theology
1963-1964: Rathfarnham Castle, Tertianship
1964-1966: Crescent College, Limerick, Teaching
1966-1969: Coláiste Iognáid SJ, Galway, Teaching
1969-1973: St Francis Xavier’s, Gardiner Street, working
1973-1974: Rome, Italy (DIR) sabbatical at Il Centro Internazionale Pio XII a Rocca di Papa
1974-1979: St Ignatius, Leeson Street, National Promoter CLC
1979-1982: Gonzaga College SJ, National Promoter CLC
1982-1983: St Ignatius, Leeson Street, National Promoter CLC
1983-1990: Chaplain at Charles Lwanga Teachers’ Training College, Chisekesi, Zambia
1990-1991: John Austin House, studying at Syon House, High Street, Angmering, Sussex
1993-1995: St Aloysius Residence, Widside Place, Glasgow, Scotland (BRI) working

Leave of absence announced 22/06/1995. Dispensed by Rome from celibacy 22/09/1997. Married Marie McEvoy 2000

Adsdress 1996: Harcourt Road, Wood Green, London and Blessing Way, Barking, Essex, England
Address 2000: Rockfield Gardens, Maynooth, County Kildare & Blessing Way, Barking, Essex, England
Interfuse No 139 : Easter 2009

Obituary

Fr Val Mac Lochlainn (1930-2007) : former Jesuit

Paul Andrews (Interfuse Obituarist) writes:
Because Val died as a married man, in Edgeworthstown in August 2007, we never had an obituary of him in Interfuse. That was an oversight, because he was an Irish Jesuit for 47 years, and remained a close friend after he left the Society in 1995. What follows is a memoir put together with the help of Tom McGivern in Zambia,

Val's education took him from “Joey's” CBS in Fairview through Emo, UCD (BA in Latin and Irish), philosophy in Tullabeg, theology in Milltown and tertianship in Rathfarnham. He then taught for two years in the Crescent, and three in Galway, where he had done his Regency. There followed four years in Gardiner Street church, a sabbatical in Rome, and then the work for which he is probably best remembered, nine years as National Promoter for the Christian Life Communities. There were 310 CLC groups in Ireland, and Val worked assiduously to encourage them all. When he left the job in 1983 he wrote in his CV of “mental exhaustion resulting from over zealous commitment to study while at secondary school”.

At the age of 53 he volunteered for Zambia, and he worked there for seven years, mostly in Charles Lwanga Teacher Training College. He suffered greatly from the fact that his mother had fallen into dementia, and in 1981 had to be put into a home; she died in 1988.

For Val the 1990s were years of uncertainty. He returned to Ireland in 1990, and while working as a priest - mostly in Scotland - he went through a period of painful discernment, with strong help from his Irish Jesuit director. In 1995 he decided to leave the Society and the priesthood. Through the remaining twelve years of his life, in England and Ireland, he stayed in close contact with Jesuit friends, especially Michael O. Gallagher who now holds Val's old post in CLC. Val married an old friend in 2000, and contributed energetically to the parish of Edgeworthstown where they lived.

Val was a good man, a zealous priest, a brilliant footballer who might well have made the Dublin team, a cherished husband, and, above all, a searcher. May he rest in peace, having reached his goal.

Born: 15 March 1789, Drogheda, County Louth
Entered: 07 September 1811, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: 1820

Left Society of Jesus: 1825

1811-1813: Hodder, Stonyhurst, England (ANG), Novitiate
1813-1817: not in HIB or ANG Catalogi but likely in Clongowes from 1815
1817-1822: Clongowes Wood College SJ, Regency then Theology then Teaching Philosophy and Maths
1822-1826: not in HIB or ANG Catalogi

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
DOB 15/03/1789 probably Drogheda; Ent 07/09/1811 Hodder;

Was an able man and an excellent Mathematician at Clongowes.

He went to America and died outside the Society.

Loose leaf note in CatChrn : Entitled “Left Stonyhurst for Castle Brown”
23 May 1815

◆ https://www.genealogy.com/forum/regional/countries/topics/ireland/69508/
The information shows that Thomas Levins was born March 14, 1789 in Ireland, and had died May 5, 1843.???

Born: 1583, County Waterford / Oporto, Portugal
Entered: 20 April 1599, Santiago de Compostella, Spain - Castellanae Province (CAST)

Left Society of Jesus: 04 January 1611

◆ In Chronological Catalogue Sheet as “Lea” Ent 1598
◆ In Chronological Catalogue Sheet as “Lea” Ent 1599 and there is one earlier as Ent 1598

◆ Old/15 (1) has “John St Leger” in pencil and Ent 1598-9
◆ Old/15 (1) has a “John Lee” Ent 1599

◆ Old/16 has : “P John Lee”; DOB 1583 Kilkenny; Ent 1598 Santiago; RIP between 1609 and 1617

◆ CATSJ I-Y has “De Lega (Lea?)”; DOB Waterford;
In Hogan’s hand : John Lee 1599, before 1627
1606 John De Lega At Valladolid College age 23 in Soc 7
1627 John De Lea in 3rd year Theology at Seville

In CAT Chron p11 there is a John Lee of Kilkenny : Is it he who was a fellow Novice of Dominic Collins p149

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
DOB Kilkenny 1583; Ent 1598 Compostella’ RIP 1609-1917

Fellow Novice with Richard Walshe and Dominic Collins at Santiago de Compostella

◆ Calendar of MacErlean Transcipts Addenda Irishmen who entered Rome and Spain 1561-1772 (Finegan)
John de Lega (Lea?) 16 native of Waterdord Oporto in Portrugal, of Irish parents from Waterford -
Studied Grammar for three years
20 April 1599 Entered CAST

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
LEE, JOHN, Father (Irish), son of Walter Lee, of Kilkenny ; born in Kilkenny 1583; entered the Society 1598 (Father Hogan's list), and was fellow-novice at St. James', Compostella, with Father Richard Walshe and Brother Dominic Collins the martyr. (See State Paper; Father Hogan's Ibernia; D. Collins.) He died between 1609 and 1617. (Hogan's list.)

◆ Francis Finegan SJ Biographical Dictionary 1598-1773

John Lea

He was born in 1583, and entered the Society in the Province of Castille, April 20, 1599. His parents eere from the city of Waterford, but it is uncertain whether he was born there or in Oporto, whither his parents had migrated.

After his Noviceship he was sent to the Jesuit College of Santiago for his Philosophical studies, but entered on his Theological studies at the College of St Ambrose, Valladolid.

His career cannot be traced in the absence of contemporary Catalogi after 1607, when he was in his third year of Theology. Correspondence however, of 1608-1610, indicates that he was wavering in his vocation as his parents were in want and in need of his help. The letters also refer to him as El hermano Juan showing that he had not been ordained Priest. He was now living at Salamanca in 1610, but some months later was in Burgos.

The General finally, January 4, 1611, allowed him to leave the Society.

Born: 10 August 1584, Waterford City, County Waterford
Entered: 11 January 1605, St Andrea, Rome, Italy (ROM)

Left Society of Jesus: 1612

◆ In Chronological Catalogue Sheet as Ent 1604
◆ In Chronological Catalogue Sheet as Ent 02/01/1605

◆ Old/15 (1) has Ent 1604
◆ Old/15 (1) has in pencil on one copy Ent 02/01/1605, RIP after 1612-13

◆ Old/16 has : “P Laurence Lea”; DOB 1584 Waterford; Ent 1604; RIP 1609 & 1616 Germany

◆ Old/17 has Ent 11/01/1605 St Andrea

◆ CATSJ I-Y has DOB 10/08/1584 Waterford; Ent 11th or 02/01/1605 St Andrea;
Had studied Philosophy 1 year
1611 At Ingolstadt studying Theology (Ingolstadt CAT)
1612-1613 Sent from Germany to Belgium

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
DOB 1584 Waterford; Ent 1604; RIP 1609-616

1609 In Upper Germany

◆ Calendar of MacErlean Transcipts Addenda Irishmen who entered Rome and Spain 1561-1772 (Finegan)
Laurence Lea 20
11 January 1605 Entered St Andrea (ROM)

◆ Francis Finegan SJ Biographical Dictionary 1598-1773

He was son of John Lea and his wife Elizabeth Walshe, and he was born in Waterford, August 10, 1584. He entered the Irish College of Salamanca, June 26, 1603, and was received into the Society at Rome, January 11, 1905.

After his Noviceship he was sent to Upper Germany to continue his ecclesiastical studies, and was completing his fiirst year of Theology at Ingolstadt in 1611. He was then described as in poor health. In February 1612 he was at Antwerp, still unwell, but anxious to be ordained and to be sent to Ireland. A month later, the General advised the Provincial of Flanders that Lea should not be ordained because of his health, as he was unlikely to succeed afterwards in Ireland.

It seems he left the Society but became a Priest and eventually Vicar general of Waterford.

The General, on March 12, 1622, wrote to a Father Laurence Lea of Waterford, commending him for his work in promoting the Sodality of the Blessed Virgin. But it cannot be proved that the scholastic of Ingolstadt and Antwerp is identified with the future Vicar General.

Born: 02 November 1834, Tralee, County Kerry
Entered: 31 October 1866, Milltown Park, Dublin
Ordained: pre entry

Left Society of Jesus: 07 September 1870

Educated at Irish College Paris and St Patrick’s College Maynooth

1866-1868: Milltown Park, Dublin, Novitiate
1868-1869: rue du Récollets, Leuven, Belgium (BELG), Theology
1869-1870: Clongowes Wood College SJ,. Teaching

◆ Fr Francis Finegan : Admissions 1859-1948 - Was Professor of Theology at College of Paris. LEFT 1870

Born: 03 April 1849, Alsace, Germany
Entered: 30 May 1878, Manresa, Roehampton, England - Angliae Province (ANG)
Ordained: 1883
Died: 1934

Left Society of Jesus: 1887

Came to UCD (HIB) to lecture in Science and Biology 1885-1887

Born: 12 October 1825,
Entered: 02 October 1841, Bregenz, Vorarlberg, Austria - Germaniae Superioris Province (GER)
Ordained: 1857
Final Vows: 08 September 1861

Left Society of Jesus: 1888

Had been in TOLO Province andf then indicated as being in CAMP Province in 1887, but not in CAMP Cat

1841-1843: Bregenz, Vorarlberg, Austria (GER S), Novitiate
1843-1847: Fribourg College, Fribourg, Switzerland, Philosophy, then Rhetoric
1847-1848: Fribourg College, Fribourg, Switzerland, Regency
1848-1849: St Servais Collège, Liège, Belgium (BELG), Regency
1849-1851: Collège Notre-Dame de la Paix, Namur, Belgium (BELG), Regency
1851-1852: Collège Notre Dame, rue des Augustins, Tournai, Belgium (BELG), Regency
1852-1853: Collège Saint Michel, rue des Urselines, Bruxelles, Belgium (BELG), Regency
1853-1854: Köln Kolleg, Marcellen Strasse, Köln, Germany, Theology
1854-1858: Roman College, Rome Italy (ROM), Theology
1858-1859: Feldkirch College, Vorarlburg, Austria, Teaching
1859-1860: Bonn College, Bonn, Germany, Teaching
1860-1861: Aachen College, Aachen, germany, Teaching Science
1861-1864: Feldkirch College, Vorarlburg, Austria, Teaching Science
1864-1868: Maria-Laach College, Maria-Laach, Germany, Teaching Science
1868-1885: College Saint Joseph de Tivoli, Boulevard de Caudéran, Bordeaux, France (TOLO), Teaching Science
1885-1886: University College, St Stephen’s Green, Dublin (HIB), Teaching Physics and French
1886-1888: In Campaniae Province (CAMP)

Born: 30 May, 1844, Tuam, County Galway
Entered: 08 October 1869, Milltown Park, Dublin
Ordained: pre entry

Left Society of Jesus: 02 February 1877

1869-1871: Milltown Park, Dublin, Novitiate
1871-1872 at Laval France (FRA) studying
1872-1873 at Stonyhurst England (ANG) teaching
1873-1874: St Mel’s, Longford, teaching theology
1874-1876: Clongowes Woof College, SJ, teaching
1876-1877: Milltown Park, Dublin, Spiritual Exercises

Born:
Entered: Clongowes Wood College, Naas, County Kildare
Ordained; by 1820

Left Society of Jesus: 1826

in Cat 1817 as in Clongowes 2n Phil;
in 1818-1819 CAT at Tullabeg teaching
in 1820 CAT as ordained Teaching at Tullabeg
in 1822 CAT as Teaching at Tullabeg
Missing from 1826 CAT

Born: 15 January 1841, Upper Gloucester Street, Dublin, County Dublin
Entered: 04 August 1863, Milltown Park, Dublin
Ordained: 1873
Final Vows: 22 April 1878
Died: 1918

Left Society of Jesus: 1898; remained a priest

Education at Mr Breslin’s School, Sandymount, and Ratoath NS, and post Secondary at the National Model School, Dublin, Dundee Schoolo of Art, Leeds (Josephite) School of Art. Taugh for 3 years at the School of Design Dublin, whence he obtained a scholarship to the Dept of Sicnece and Art, London

by 1870 at Roehampton, England (ANG)) studying
by 1871 at home for health
by 1872 at Leuven Belgium (BELG) studying
by 1874 at St Beuno’s Wales (ANG) studying
by 1875 at St Wilfred’s Preston (ANG) working
by 1877 at Castres France (TOLO) making Tertianship
Early Australian Missioner 1877 (St Ignatius College, Roverciew, Sydney, NSW, Australia.

Born: 15 April 1906, Charlotte Street, Newbridge, County Kildare
Entered: 31 August 1923, St Stanislaus College, Tullabeg, County Offaly
Ordained: 24 June 1937, Milltown Park, Dublin
Final Vows: 02 February 1940, Mungret College SJ, Limerick
Died: 30 August 1977, Our Lady of Fatima, Elliot Lake, Ontario, Canada

Left Society of Jesus: 25 September 1956 (Incardinated into Sault St Marie Diocese, Canada 1956)

Father (a Protestant) is a clerk of The Laird Line Shipping Company. Family lived at Emerald Street, Seville Place, Dublin City, County Dublin.
Youngest of three boys.
Early education at St Laurence O'Toole’s Christian Brother school, and then at O’Connell Schools.
by 1929 at Berchmanskolleg, Pullach, Germany (GER S) studying
1931 Regency at Belvedere
by 1939 at St Beuno’s Wales (ANG) making Tertianship

Baptised at Newbridge parish, 22 May 1906

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

Left Society of Jesus: 1970

Transcribed: HIB to HK - 03 December 1966

Father was a Civil Servant and family lived at Merrion Square, Dublin. Parents, John and Kathleen (O’Brien). Also lived in Dalkey and Rosslare, County Wexford

Fourth in a family of five, with three brothers and one sister (who is in the Little Sisters of the Assumption).

Early education at a national School in Rosslare, County Wexford, and two in a Convent school in Dublin, he then went to Clongowes Wood College SJ for six years.

Baptised at Church of the Assumption, Dalkey 02/04/1929
Confirmed at St Mary’s, Tagoat, County Wexford 1941

1948-1950: St Mary's, Emo, Novitiate
1950-1953: Rathfarmham Castle, Huniorate, UCD
1953-1956: St Stanislaus College, Tullabeg, Philosophy
1956-1957: Cheung Chau, Hong Kong - Regency studying language
1957-1959: Wah Yan, Kowloon,Hong Kong, Regency
1959-1963: Milltown Park, Theology
1963-1964: Rathfarnham Castle, Tertianship
1964-1965 at St Aloysius Church, Washington DC, USA (MAR) studying for PhD in Sociology at Catholic University
1965-1966 at U Michigan, Ann Arbor MI, USA (DET) studying and teaching; residing at Catherine Street, Ann Arbour, MI, USA
1966-1968: U of Minnesota WI, USA (WIS) studying and teaching; residing at St Stephen’s Rectory, Clinton Avenue, Minneapolis, MN, USA
1968-1970: Ricci Hall Hong Kong, Superior, Lecturing in Social Work at Chinese University of Hong Kong, and Chaplain to students in United Colleges there; Advisor to CMAC

After leaving worked at University of Minnesota, Duluth

Address 1972: N 34th Avenue W, Duluth MN, USA, USA
Address 2000: South Ivy Way, Englewood, CO, USA

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

John Finbarr Jones

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

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

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

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

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

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

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

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

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

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

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

Born: c1606, Ireland
Entered: 11 June 1626, St Andrea, Rome, Italy (ROM)
Ordained: 1637,

Left Society of Jesus: 04 January 1646

◆ In Chronological Catalogue Sheet as Ent 1626

◆ Old/15 (1) has on one copy (13) one Ent 11/06/1626 RIP after 1645

◆ Old/17 has “Gionsono” Ent 11/06/1626 St Andrea

◆ CATSJ I-Y has DOB 1608 Irish; Ent 1626 or 1629 St Andrea;
1636 at Roman College Studying Philosophy 3 years, Theology 2 years and taught Grammer - talented teacher
1639 At Perugia College teaching Humanities
1642-1645 At Loreto College (College Illyricum) - talent is excellent, fit for any post except Superior as is in delicate health

1678 Lived in Dublin, a native of the northern parts of Ireland (Fr N Netterville states that he knew him)
1698 Is said to be living in March at Mr Synnott’s in Merchant’s Quay Dublin.

◆ Calendar of MacErlean Transcipts Addenda Irishmen who entered Rome and Spain 1561-1772 (Finegan)
Henry Johnson 21
11 June 1626 Entered St Andrea Rome

◆ Francis Finegan SJ Biographical Dictionary 1598-1773

He was born in Ireland c 1606 and was brought to Europe while still a child and educated there. He entered the Society at Rome, June 11, 1626

After his Noviceship he studied Philosophy for three years at the Roman College, and was then sent for a short period of Regency to the College of Macerata. He resumed his ecclesiastical studies at the Roman College, 1633, and was ordained priest c 1637. He was then sent to teach Humanities at the College of Perugia, where he remained until 1641 when he went to Florence to make his Tertianship. On the completion of the latter he was assigned to the Illyrian College at Loreto.

Ever snce 1633, Johnson had been in poor health. Six years later he succeeded to a family inheritence and was alloed by the General to make an act of renunciation in favour of his mother. His request to the General to make the act of renunciation with reversion to himself was refused. After November 1643, a frequent correspondence shows that Johnson again was in feeble health and wavering in his vocation. He was persuaded to stay in the Society, bit finally left January 4, 1646.

Some years earlier, Father Robert Nugent was intetested in Johnson’s joining the irish Misison. The General was also of the opinion that his health might improve in Ireland. Johnson, however, no longer knew either Irish or English and represented to the General that he could not hope to exercise a fruitful ministry there, much less hide the fact that he was a foreigner in his native country.

Born: 1555, Ardagh, County Longford
Entered: 25 March 1585, St Andrea, Rome, Italy (ROM)

Left Society of Jesus: 18 September 1585

◆ In Chronological Catalogue Sheet as Ent 25/03/1585

◆ Old/15 (1) LEFT for health 18/09/1785 (from Achonry Diocese)

◆ Old/16 has “P Miler Higgin”; DOB 1555 Ardagh; Ent 25/03/1585 Rome

◆ Old/17 has “Milero Higins” Ent 25/03/1585 St Andrea

◆ CATSJ A-H has DOB 1555 Ardagh; Ent 25/03/1585 Rome;

“Miler O’Higgins AB of Tuam was appointed Bishop 24/03/1586. Is referred to in O’Reilly’s Irish Writers.
Educated at Louvain

◆ Calendar of MacErlean Transcipts Addenda Irishmen who entered Rome and Spain 1561-1772 (Finegan)
Milar Higgin
25 March 1585 Entered St Andrea Rome

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
HIGGINS, MILES (Irish), entered the Society March 23. 1C86. (Hogan's Ibernia, p. 249.) Born in Ardagh, 1555. (Hogan's Irish list.)

Born: Ireland
Entered: 11 September 1561, St Andrea, Rome, Italy - Romanae Province (ROM)
Ordained: ??

Left Society of Jesus: 29 August 1603

◆ In Chronological Catalogue Sheet

◆ Old/15 “Hally”; RIP after 15/08/1603

◆ Old/17 has Ent 11/09/1561 Rome
◆ Old/17 has “Hallio” Dimissi 29/08/1603 Milan (RH INF)

◆ CATSJ A-H has “Hallius or Halius or Halyus or Haly or Hally” - it seems to be 4 persons but considered to be the same; DOB 1545 or 1646 Irish; Ent 11/09/1561 or 1560 Rome;
David Dinnis, Maurice Halley and Edmund Daniel were received in the Roman Novitiate 11/09/1561
Studied Humanities, Philosophy ad Theology
1570 in Lombardy
1577 Studying Theology at Padua
1590-1593 Confessor at Loreto College (poss also studying at Padua)
1594-1596 Confessor at Professed House Milan
1597-1603 Confessor at Milan and teaching Humanities - gone Sept 1603
1606 Not in CAT said to be in Ireland

◆ Calendar of MacErlean Transcipts Addenda Irishmen who entered Rome and Spain 1561-1772 (Finegan)
Maurice Halli
11 September 1561 Entered Professed House Rome

◆ Finegan Notes

DOB Ireland; Ent 11/09/1561 Rome; Ord by 1590; LEFT 29/08/1603

Early formation was haphazard due to ill health and he was in various places : Milan, Rome, Austria and Lithuania
Ordination date is unclear, but he was a Priest by 1590 when he was teaching Humanities at Padua.
He also spent time as Confessor at Loreto and then from 1594 at Milan Residence
He LEFT 29/08/1603

Born: 1627, Ireland
Entered: 1653, Watten, Belgium (BELG)
Ordained: ?
Died: 1671, Dublin

Left Society of Jesus: 1671

◆ Old/15 (1) has an entry “Edward Gunter” Ent 1653 RIP after 1658

◆ Old/16 has : “P Edward Gunter”; DOB Ireland; Ent 1653 Watten; RIP 1671 Dublin

◆ CATSJ A-H has DOB 1627 or 1637 Irish; Ent 1653; RIP 1671 Dublin
Studied Theology for 4 years, very good talen, proficient at letters
1658 Was at Liège - appears in 1658 CAT

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Gunter

DOB 1627 Ireland; Ent 1653 Watten; RIP 1671 Dublin

Studied Theology at Liège and made Tertianship in the Lower Rhine Province (cf Foley’s Collectanea)

Born: 04 April 1935, Carrick Beg, Carrick-on-Suir, County Tipperary
Entered: 07 September 1953, St Mary's, Emo, County Laois
Ordained: 28 July 1967, Milltown Park, Dublin
Final Vows: 05 November 1972, Rathfarnham Castle, Dublin
Died: 15 April 2020, Cherryfield Lodge, Dublin (Trafalgar Lane, Monkstown, County Dublin)

Left Society of Jesus: 16 June 1975

Father, Thomas, was an electrical and Mechanical engineer and died in 1951. Mother was Mary (Bourke), who after her husband’s death ran a B&B and a Bar.. Family lived at Kickham Street, Carrick-on-Suir, County Tipperary

Only child.

Educated at Christian Brothers Carrick-on-Suir and then at Mungret College SJ for six years.

Baptised at St Molleran's Catholic Church, Carrickbeg, Carrick-on-Suir, 05/04/1935
Confirmed at St Nicholas, Carrick-on-Suir by Dr Cohalen of Waterford and Lismore, 12/05/1946

1953-1955: St Mary's, Emo, , Novitiate
1955-1958: Rathfarnham Castle, Juniorate, ECD (BA)
1958-1961: St Stanislaus College, Tullabeg, Philosophy
1961-1963: Mungret College SJ, Regency
1963-1964: Clongowes Wood College SJ, Regency
1964-1968: Milltown Park, Theology
1968-1969: Rathfarnham Castle, Tertianship
1969-1971: St Francis Xavier, Gardiner Street, working
1971-1975: Rathfarnham Castle, rector
1975: January - Leave of Absence; 01/01/1975 Indult of Holy See granted; 16/05/1975 signed papers of dismissal.

Married Ursula, worked in the Careers Dept at TCD and had three daughters.

Address after leaving: Thorncastle Street, Ringsend, Dublin
Address 2000 & 1991: Trafalgar Lane, Monkstown, County Dublin

https://rip.ie/death-notice/eric-guiry-dublin-monkstown-403821

The death has occurred of

Eric GUIRY
Trafalgar Lane, Monkstown, Dublin / Carrick-on-Suir, Tipperary
GUIRY (Monkstown, Co. Dublin and formerly of Carrick-on-Suir, Co. Tipperary) – April 15th 2020 (peacefully) in the excellent care of the amazing staff at Cherryfield, Lodge Nursing Home, Milltown. Eric (late of the Jesuit Community and Trinity College); dearly beloved husband of the late Ursula, much loved father of Andrea, Erica and Orla. Sadly missed by his loving daughters, sons-in-law Niall, James and Ruairí, grandchildren, his sister-in-law Bernie, extended family and friends.

May he rest in peace.

Date Published:
Wednesday 15th April 2020

Date of Death:
Wednesday 15th April 2020

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

Left Society of Jesus: 1980

Son of Stephen Guerrini and Ellen McInerney. Father was a Bank Official and the family lived at Academy Street, Navan, County Meath.

Eldest of three boys

Early education was six years at a Christian Brothers School in Naas, County Kildare, he then went to Clongowes Wood College SJ for five years.

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

Address 2000: St Mark Catholic Church, Coeur DAlene Avenue, Venice, CA, USA

Born: 17 October 1789, Kilkenny City, County Kilkenny
Entered: 14 August 1817, White Marsh MD, USA - Marylandiae-Neo Eboracensis Province (MARNEB)
Ordained: 1830,

Left Society of Jesus: 1839

1817 Entered: White Marsh MD, USA Novice
1820-1824 Georgetown MD, USA Philosophy
1825-1826 Georgetown MD, USA Regency
1826-1829 Washington Seminary MD, USA Regency
1830 Ordained
1830-1835 Georgetown MD, USA Prof Rhet, Doc, Praef Stud
1836 White Marsh MD, USA Oper
1837-1838 Alexandria MD, USA Doc at St Joannes
1839 Newtown MD, USA Oper

Born: 01 February 1590, Cork City, County Cork
Entered: 14 November 1609, St Andrea, Rome, Italy (ROM)
Ordained: ???

Left Society of Jesus: 24 October 1619

◆ In Chronological Catalogue Sheet as Ent 1608

Old/15 (10 has Ent 1608, corrected to 14/11/1609, RIP after 1615

Old/16 has : “P Stephen Gould”; DOB 1589 Cork; Ent 1608; RIP 1617 & 1626

Old/17 has “Guldeo” Ent 14/11/1609 St Andrea
Old/17 has “Gooldous” Dimissi 24/10/1619 (HIB)

◆ CATSJ A-H has “Gould or Goulde”; DOB 01/02/1590 Irishman/Cork; Ent 01/08 or 14/11/1609 St Andrea, Rome;
A philosopher on Ent. Studied Philosophy at our College of Antwerp and Douai
Probation at Tournai or Douai
1611 BELG CAT Sent to Belgium from Rome - endowed with great natural gifts
1615 Taught Syntax or perhaps Teaching Greek at Dinant (GAL-BEL)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
DOB 1589 Cork; Ent 1608 Rome; RIP 1617-1626

Described as a man of great abilities

Was in Belgium 1611 and 1617

◆ Calendar of MacErlean Transcipts Addenda Irishmen who entered Rome and Spain 1561-1772 (Finegan)
Stephen Gould 21 “filosofo”
13 November 1609 Entered St Andrea Rome

◆ Francis Finegan SJ Biographical Dictionary 1598-1773

He was born in Ireland, February 1, 1590, and he entered the Society at Rome, November 14, 1609. he had already studied Humanies for six years under the Jesuits at Antwerp and Douai, and in the latter town studied Philosophy at the Irish College.

After one year at Rome, he was sent to Tournai to complete his Noviceship. Having made his first religious profession, he spent a year at Mons completing his Philosophyu course, and then two years of Regency between the Colleges of Mons and Dinant. Between 1614 and 1616, he was studying Theology at Louvain. A lacuna in the Catalogi of Belgium makes it impossible to determined whether he was ordained Priest in the Society.

He left the Society October 24, 1619, and his name disappears henceforth from Society records.

A letter, however, of the General to his provincial, and dated December 10, 1616, makes it clear that Gould had bee4n sent back to Ireland because of the precarious state of his health. he left the Society at his own request.

It is likely that he is identical with a Stephen Gould, a priest, who arrived at the Irish College, Salamanca, April 25, 1620, described as the con of George Gould of the city of Cork. He was said to gave been about 32 years of age. Father Thomas Briones, Rector at Salamanca, sent him to Ireland, July 4, 1620.

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
GOULD, STEPHEN, Father (Irish), a native of Cork. Was in Belgium in 1617. (Irish Ecclesiastical Record, August, 1874.)

Born: 11 August 1868, Dublin City, County Dublin
Entered: 08 October 1890, St Stanislaus College, Tullabeg, County Offaly
Ordained: 01 August 1897, St Francis Xavier's, Upper Gardiner Street, Dublin

Left Society of Jesus: 19 February 1928

Father (Henry Joseph Gill) was MP for Westmeath and Limerick

Early education at St Joseph’s Seminary, Clondalkin and then Newbridge College, Kildare

1890-1892: St Stanislaus College, Tullabeg,
1892-1893: Milltown Park, studying Rhetoric
1893-1894: Enghien Belgium (CAMP) studying Philosophy
1894-1897: Milltown Park, studying Theology
1897-1899: Belvedere College SJ, teaching
1899-1900: St Stanislaus College, Tullabeg, Tertianship
1901-1907: Belvedere College SJ, Missioner and Teacher
1907-1911: Sacred Heart College, Crescent, Missioner
1911-1913: Milltown Park, Missioner
1913-1928: St Francis Xavier, Gardiner Street, Missioner

Born: 15 July 1922, Coote Terrace, Portlaoise, County Laois
Entered: 07 September 1939, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1953, Milltown Park, Dublin
Final Vows: 02 February 1956, Loyola, Tai Lam Chung, Hong Kong

Left Society of Jesus: 1970

Transcribed: HIB to HK - 03 December 1966

Parents William, a Chemist and a Dentist and Gertrude (Aird)

Eldest of a family of eight sons (1 deceased) and four daughters (1 deceased).

Early education was at the Christian Brothers Portarlington for ten years.

1939-1941: St Stanislaus College, Tullabeg, Novitiate
1941-1944: Rathfarnham Castle, Juniorate, UCD
1944-1947: St Stanislaus College, Tullabeg,, Philosophy
1947-1949: Yim Yuan, Paak Chue Lo, Tungshan, Canton, China (Hong Kong) - Regency, learning language
1949-1950: Wah Yan College, Hong Kong, Regency
1950-1954: Milltown Park, Theology
1954-1955: Rathfarnham Castle, Tertianship
1955-1956 Cheung Chau, Language studies
1956-1963: Wah Yan, Kowloon Teaching in Chu Hai College. From 1958 also at United Colleges. From 1962 in New Asia College
1963--1964: Fordham NY, USA (NEB) studying for MA at Columbia University in English Litterature
1964-1965: Wah Yan, Kowloon Teaching in United Colleges and Northcote Training College
1965-1969: Ricci Hall, Hong Kong, Teaching in United Colleges and Northcote Training College
1969-1970: Leave of Absence. At University

Address 2000: Hong Lok Road East, Taipo, New Territories, Hong Kong

Born: 07 January 1930, Coote Terrace, Portlaoise, County Laois
Entered: 07 September 1948, St Mary's, Emo, County Laois
Ordained: 31 July 1962, Milltown Park, Dublin
Died: 02 November 2006, Sue Ryder Home, Ballyroan, Portlaoise, County Laois

Left Society of Jesus: 07 September 1966

Parents William, a Chemist and a Dentist and Gertrude (Aird)

Seventh of eight boys with three sisters.

Early education was at a Christian Brothers National School, and then at the Secondary School, both in Portlaoise.

Baptised in St Peter and Paul’s, Portlaoise, 12/01/1930

1948-1950: St Mary's, Emo, Novitiate
1950-1953: Rathfarnham Castle, Juniorate, UCD
1953-1956: St Stanislaus College, Tullabeg, Philosophy
1956-1959: Mungret College SJ, Regency
1959-1963: Milltown Park, Theology
1962-1966: at Loyola Chicago IL, USA (CHG) studying Industrial Relations

Left community 20/06/1966, whereabouts unknown.

Married Peggy (Margaret Bowers) in Chicago, but in 2001 they were divorced, and he had returned to Ireland and the Church.

1966 Address: New Orleans Street, Chicago IL, USA

Had taught at the Latin School, North Boulevard, Chicago and then relocated to Maine.
Address 2000: Madawaska Road, Palmyra, Maine, USA. In 2000 he writes he is not in great health - bypass surgery.

Dispensed from Priestly Celibacy 28/05/2002

https://www.bangordailynews.com/2008/09/25/obituaries/donal-robert-gannon/

DONAL ROBERT GANNON

PALMYRA – Donal R. Gannon, 76, died Nov. 3, 2006, in Ireland, after a brief illness. He was born Jan. 7, 1930, in Portlaoise, Ireland. He was educated in Ireland and came to the United States to complete a master’s degree in industrial relations. He married his wife, Peggy, in Chicago, and they relocated to Maine in 1974. As a supervisor in Maine’s Department of Child Support Enforcement, Donal devised a set of guidelines for non-custodial parents that was subsequently adopted virtually nationwide. The family moved to Palmyra in 1977, where, after retiring from the state, Donal and his spouse opened a greenhouse and nursery business, The Shepherd’s Garden, which they ran jointly for 12 years and where he was able to pursue his love of gardening. Donal returned to Ireland in the spring of 2001. He is survived by his ex-wife, Peggy of Palmyra; a daughter, Kirstin Larson of Palatine, Ill.; a daughter, Nancy of Brooklyn, N.Y.; a son, Kevin of Tempe, Ariz.; a son, Brendan of Cambridge, Mass.; three grandsons, Robert and Nathan Krause of Chicago and Benjamin Larson of Palatine, Ill.; five brothers, Anthony and James of Ireland, Ignatius of Wheathampsted, England, Francis of Philadelphia and John of Hong Kong; three sisters, Claire Gill and Gertrude Dunne, both of Ireland and Gabrielle Nahaboo of London; many nieces and nephews. He was predeceased by two brothers, William and Patrick, both of Ireland; and a sister who died in childhood. Services and burial took place Nov. 6, in Portlaoise, Ireland.