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

Twin brother of John Murphy - RIP 1898

Early education and CUS Dublin and UCD

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

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

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

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

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

◆ James B Stephenson SJ Menologies 1973

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

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

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

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

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

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

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

◆ The Clongownian, 1908

Obituary

Father James Murphy SJ

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

◆ The Mungret Annual, 1908

Obituary

Father James Murphy SJ

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

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

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

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

Twin brother of James - RIP 1908

Educated at CUS, Dublin and UCD

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

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

He went to UCD aged 14.

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

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

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

Father John Murphy and Riverview

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

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

PJ DALTON SJ ('93-99).

The Tribute of Riverview to John Murphy

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

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

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

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

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

Pater, Ave Atque Vale - Rev John Murphy SJ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

◆ The Clongownian, 1898

Obituary

Father John Murphy SJ

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

Born: 12 March 1856, Rathangan, County Kildare
Entered: 13 September 1873, Milltown Park, Dublin
Ordained: 1887
Final Vows: 02 February 1894, Clongowes Wood College SJ, County Kildare
Died: 17 August 1937, Mater Misericordiae Hospital, Sydney, Australia

part of the St Aloysius College, Milson’s Point, Sydney, Australia community at the time of death

Brother of Peter Murphy Scholastic RIP 1872

Early education at St Stanislaus College SJ, Tullabeg, County Offaly

by 1886 at Oña Spain (ARA) studying
by 1893 at Drongen Belgium (BELG) making Tertianship
Came to Australia 1895

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Luke Murphy entered due Society at Milltown Park, Dublin, 13 July 1873. His juniorate studies were at Roehampton, London, and philosophy studies at Stonyhurst. He taught Mathematics Italian and French at St Stanislaus College, Tullabeg, 1879-85, before theology studies at Oña, Spain 1885-89. He taught Mathematics, Italian, French and Spanish at Clongowes, 1889-95, excluding 1892-93, when he did tertianship at Tronchiennes, Belgium.
He arrived in Australia 5 September 1895, and was soon after appointed rector of St Patrick's College, 25 June 1896, and afterwards rector of Riverview from 31 July 1897 until September 1900. His final appointment was to St Aloysius' College in 1903. During his time there he taught senior students and lectured at St John's College, University of Sydney.
Murphy was above all a scholar and a teacher for 52 years right up to a few days before his death. He does not seem to have been a successful administrator, but he liked teaching and did it well. He always showed interest in his former students. He preferred the quiet life, and seldom appeared in public, and made no remarkable pronouncements.
He was a humble and sincere man. He was remembered for his charm of manner, unfailing cheerfulness, thoughtfulness, urbanity, pleasant wit, devotion to duty, and exactness in fulfilling his spiritual duties. He was always eminently the priest.

◆ Irish Province News

Irish Province News 12th Year No 4 1937
Obituary :
Father Luke Murphy
1856 Bom at Rathangan, Co. Kildare, 22nd May. Educated at Tullabeg.
1873 Entered at Milltown, 13th September
1875 Roehampton, junior
1876 Laval, Philosophy
1879 Tullabeg, Praef. Doc
1885 Oña (Spain) Theology
1889 Clongowes, Doc
1892 Tronchiennes, Tertianship
1893 Clongowes, Minister
1894 Clongowes, Doc
1895 Melbourne Australia, St Patrick’s College , Doc
1896 Melbourne Australia, St Patrick’s College , Rector
1897 Riverview Sydney, Rector, Cons Miss
1900 St Francis Xavier, Kew, Doc
1901 St Patrick’s College, Melbourne. Doc
1902 Loyola Sydney, Ad disp P Sup - Lect Phil in Coll St John
1903-1937 St Aloysius Milsons Point, Sydney, Doc
For 13 years Father Murphy was “Lect. Phil. in Coll. St John”. For 12 years, according to the Catalogue, he was: “Cons. Miss”. His last record in the Catalogue is as follows “Doc. an. 52 Mag.; Cons. dom an 33. He was then stationed at St, Aloysius College Sydney.

Father Luke Murphy left Ireland for Australia 42 years ago, so that, comparatively very few of the present Irish Province will remember him. Those who do remember him will certainly call to mind one of the most loyal and sturdy members that ever won the admiration of his fellow Jesuits. No doubt, Father Luke had a mind of his own, and when there was question of duty he held on to it right sturdily. Yet the fund of good humour with which he was filled kept him very far from anything like unpleasantness. He was an excellent companion, and enjoyed a joke or a lively recreation as well as any man.
His last record in the Catalogue, as given above, reads “Doc. an. 52 Mag”. There is no addition telling of teaching higher matter that would win in admiration, it is a plain, unvarnished “Doc”. This is not merely a pretty way of putting things. It had its stern reality in Fr. Luke's life. For 52 years he was face to face with all the drudgery, the monotony, the physical fatigue of the ordinary class-room, and these few words may well be put beside, and bear comparison with more attractive and catching records. It should be remembered that when Father Luke was over 80 years of age he was still to be found in the class-room, teaching little boys often stupid little boys or giddy little boys, the four simple rules of arithmetic, or trying to get in to their heads the mysterious, the seemingly incomprehensible beginnings of Algebra and Geometry.
And, who will deny it! Father Luke may be enjoying at this moment up in heaven a reward equal to that of those heroes who spent their lives, and often lost them in their efforts to bring the message of hope and salvation to the savage nations dwelling on the deserts or in the wild forests of the world.

◆ The Aloysian, Sydney, 1923

Golden Jubilarian

Father Luke Murphy SJ

The Jewish Law not only proclaimed the Sabbath rest on each seventh day, but also a Sabbath year, a “rest of the land”, each seventh year, and after seven times seven, for forty-nine years had passed, came the great fiftieth year of jubilee. This great fiftieth year was ushered in by a trumpet blast- & jobel-proclaiming to all the sons of Israel the beginning of the year of rest and rejoicing. In that year the soil was not tilled, all lands that had been sold were returned to their original owners or to the heirs of these, and all bundsmen of Hebrew blood were liberated from bondage.

On the 13th of September of this year Fr Luke Murphy entered on his jubilee year in the Society of Jesus, for fifty years ago, on the 13th of September, 1873, he knocked at the door of the novitiate of the Society at Milltown Park, Dublin. In the jubilee year of Fr Murphy we find little to correspond to the Jewish jubilee rest from ordinary toil, for in characteristic fashion he finds his rest in his usual routine work. But we certainly find something to correspond to the jubilee trumpet which ushered in the great holy, fiftieth year of the Jews in the innumerable letters and telegrams of congratulation which signa lised the 13th of September. They came from all points of the compass, from friends clerical and lay. Corresponding also in a slight degree to the public character of the jubilee trumpet were the feeling re ferences made, at the first social function of the Old Boys' Union after the 13th of September, to our much loved jubilarian. But still to compare such semi-public recognition of the excellencies of Fr Murphy to the blast of the jubilee trumpet would be hardly just and Fr Murphy, deprecated very strongly, in characteristic manner, the publication in the papers of the arrival of his jubilee year. Hence we take the oppor tunity of announcing in the College Maga
zine to all his friends the great good tidings.

The writer of this meagre appreciationi was first privileged to meet Fr Murphy when as a boy at Riverview in the late nineties he found him a Rector who mingled in a fine harmony the wine of sufficient sternness and the oil of great human syinpathy. He was always so full of appreciation for boyish difficulties, and kindness is certainly the characteristic which remains most in my memory of Fr. Murphy as Rector of Riverview.

The privilege of living with him in maturer years as a fellow worker at St Aloysius' College has deepened and confirmed this first impression. No wonder then is it that all the boys of Riverview who were privileged to have him as Rector have for him a feeling of real affection, an affection that the pass ing years have not chilled. A characteristic act of his as Rector, showing as it does the desire to help not only present but past boys of the College, was the foundation of the Riverview Old Boy's Union, for Fr Luke Murphy suggested and carried out the establishment of this Union.

The other great characteristic of Fr Murphy is a quiet steadfastness of purpose, the mark of him whom Horace extols as . “just, and tenacious of his project”. The work is always there-for twenty years now at St Aloysius' College he has taught the higher branches of mathematics to the boys --and done it always in the same unosten tatious, perfect manner. No wonder the boys know that he is an ideal master. Yet mathematics is only one of Fr. Murphy's strong points of learning. A deep theo logian and philosopher, a master of the classics, and of French and Spanish - he spent years of study in France and Spain - he never obtrudes his learning, and only those who know him intimately know how much of it there is.

As guide, philosopher, and friend above all to so many souls in Australia, Fr Murphy has the affectionate admiration of us all. The jubilee rest is not yet his, for at an age when many would ask for relief from teaching he still teaches a very full day. But with the satisfaction which must be his at the realization of all that he has attempted all that he has done, at least the joj of the jubilee year will be there. We know that Fr Murphy looks not for an earthly rest, but for the great Sabbath rest of eternity, and this, as it has been the strongest is the last impression one has of him. He is essentially a man who works not for th world's admiration and the world's rewards, and this we think is the reason of his continued, vivid interest in the arduous, the comparatively obscure work ofteaching, and of his excellence both as teacher and a man.

PJD.

◆ The Aloysian, Sydney, 1933

Diamond Jubilarian

Father Luke Murphy SJ

Ten years ago (1923) there appeared in “The Aloysian” a graceful tribute to Father Luke Murphy, for in the September of that year was celebrated the fiftieth anniversary of his entrance into the Society of Jesus. Another decade has gone by, and this year his many friends and old pupils congratulated him on his Diamond Jubilee. We shall allow the curious to decide why the sixtieth year should be styled “Diamond” - and leave to them, also, the further puzzle as to what we shall call his next Jubilee - and we hope there will be the need for a suitable name. Now that he has contracted the jubilee habit, there does not seem to be any good reason why he should not continue to exercise it.

The fact that, probably, these pages will meet his severely critical eye, pre sents a difficulty; for it does not give one a full liberty of expression.

Father Murphy was born on May 22, 1856, and entered the Society of Jesus at the unusually early age of seventeen. He has now spent sixty years in Religion, and forty-five in the priesthood - surely, no ordinary record. But when we recall the varied activities of those long years, our admiration is greatly enhanced. His early studies: in the Society of Classics and general literature were passed in Roehampton, London; and he studied Philosophy for three years at Laval, France. From this latter period he brought with him that accurate knowledge of French which has been so beneficial to many generations of boys.

He excelled in two branches of educational work - two not often combined in the same teacher - namely in Languages and in Mathematics. In both of these he showed that rare accuracy and thorough carefulness in daily preparation, which made his teaching such a conspicuous success. Naturally he demanded accuracy and care from his pupils - as so many of them will now gratefully admit.

With a mind matured by a wide study of Literature and Scholastic Philosophy, and with the added culture acquired by foreign travel, it is not surprising that we find him early in his career as teacher entrusted with important classes in the flourishing College of St Stanislaus, Tullamore, Ireland. He prepared boys for public examinations in French, Italian and Mathematics, and for some time assisted in the direction of studies. After five years of this useful work, he was sent by Superiors to Oña, Spain, for four years study of Theology, and its allied branches, preparatory to ordination as a priest. Besides reading a distinguished course in Theology, he acquired a sound knowledge of Spanish - another weapon added to his armoury as teacher. Then followed the final year of training for life work - the Tertianship or second novitiate - at Tronchiennes, Belgium, on the conclusion of which he was appointed to the staff of Clongowes. Wood College,
Ireland, where he was one of the brilliant Masters who placed Clongowes in the very front of Irish schools. At Clongowes, too, during his later years there, he held the important post of Minister - no sinecure in a school of three hundred boarders, with a correspondingly large staff of teachers and domestics.

In 1896 he came to Australia - where for some years he was Rector, first, at St Patrick's College, East Melbourne, and then at St Ignatius' College, Sydney. Returning to Melbourne, he taught for a few years at Xavier College; but in 1902 he came back to Sydney - this time to St Aloysius College, Bourke Street. The next year St Aloysius was transferred to its present site, Milson's Point - and since then (1903) Father Murphy has played an invaluable part in the life of the school, both as teacher and, for some time, as Prefect of Studies. Nor were his energies confined wholly to the classroom: for he lectured in Philosophy at St John's College within the University of Sydney, from 1903 to 1914, and was Confessor to important Religious Communities during those years and almost continually since then. With an unselfishness and a methodical punctual ity quite characteristic he was always ready to offer his help in difficulties. I may refer to one instance. The Presentation Sisters established a foundation at Haberfield, a far-out suburb of Sydney. Their hopes of securing a chaplain were at the time very slender. His Eminence, Cardinal Moran, advised them to apply to St Aloysius' College. They did so, and the proposal seemed wild, and wild it was, considering the distance. When the matter was put before Father Luke, he accepted the onerous duty without a moment's hesitation. For about thirteen years he had to catch a boat from Milson's Point to Circular Quay somewhere around 6 am, had then a tram journey of forty minutes, and gave the good Sisters the consolation of daily Mass, said punctually at 7 am.

So far, we have only what is little more than an outline of the sixty years Father Luke has been a Jesuit. Those who lived with him at periods during : that long span, and those who worked side by side with him, have enshrined him affectionately in a space all his own. The severest test of a man is how he is rated by those with whom he lives in close relationships of domestic life. Most decent people are able to present a pleasing front to the casual acquaintance. Home-manners, and home-moods, are not as a rule our best - and precisely because one does not feel called upon to practise that self-control, which intercourse with strangers always exacts. One forgets that cheerfulness, thought fulness and urbanity might like charity, very well begin at home: for they are an exercise of that virtue, Father Luke has never forgotten, or it was natural for him to remember in practice, the kindness that is due to those with whom we live. The result is, that wherever one goes there will be found in the inquiry, “How is Father Luke?”, or in the message, “Remember me to Father Luke”, a warmth and sincerity that ring true. He could joke - yes, he could tease pleasantly; but the barb was always missing - yet, with such a swift mind, who could have pointed it more keenly-had he so willed? Many, both inside the Society and outside it, will recall his claims to “Kingship” over his “serf”, dear old Father Thomas McGrath, his wildly absurd outward seriousness; the vehement and (simulated) fierce repudiation by the venerable old man of all his claims to regal authority! How much innocent fun we had from those contests. Eheu fugaces!

When one looks round for some striking characteristics in Father Luke, several occur at once. There is his. extraordinary sense of duty. This has shown itself in his amazing punctuality - one of the compliments a gentleman pays to others. It has appeared also, in the scrupulous care he has invariably given to preparation for class-work during the forty-eight years he has been teaching in Secondary Schools, or in the preparation for any other task that superiors assigned to him. We doubt if he has ever omitted, in all that time, his evening revision of work for the following day. His sense of duty kept him sedulously along the paths allotted to him, and he shunned, as with horror, the limelight. Yet, with his wit, his command of expression and his learning, he could have adorned a more glittering stage than the humble plat form of a boys school.

Wordsworth addressed Duty as the “Stern Daughter of the Voice of God”. That, surely was and is Father Luke's conception of it - and he would have re echoed the same poet's sentiment:

“Stern Lawgiver! yet thou d'ost wear
The Godhead's most benignant grace”

There is the secret-the voice of duty was for him the “Voice of God” - a consolation and a support in the drabness of a hum-drum life.

Part, and no small part, of his fidelity to duty, was and is his exactness as to time, and place, and method in all the details of religious life. No trifling ef fort this, of self-denial. It is a martyrdom, as St Bernard says, not by reason of that heroicity of any one act, but by its long-continuance - in his case, for sixty slowly moving years.

There is yet another characteristic of our venerable and venerated Jubilarian. It is one which has impressed, not only those within, but hundreds outside, his religious brotherhood - namely, the priestliness of the man. This was seen in carriage and movement - never hasty or hurried; not pompous or affected; not self-conscious, but dignified and calm, as became a minister and ambassador of the Most High. It was thus he appeared, not only at the altar, but in public. Not that he was at all unap roachable. Far from it. He was always ready to enter into a chat with young and old, workers or employers, and discuss with them their special interests or occupations. His judgment was valuable, as was to be expected from one whose experience of men and things was so wide, and whose mental training in Philosophy and Theology was so full and so accurate. No wonder, then, that for over forty years he has been a member of the advisory councils in the various colleges where he lived.

I thank the Editor of “The Aloysian” for having given me the privilege of writing this appreciation of Father Murphy - an appreciation inadequate to its subject. But, deficient as it is, it may help to draw, from the obscurity where he would hide them, a few of the traits of a remarkable man, and a great Jesuit priest. In the “De Senectute” Cicero says: “Conscientia bene actae vitae, multorumque benefac torum recordatio, jucundissima est”. Surely, Father Murphy has that consciousness of a well-spent life, and the remembrance of many deeds well done and such a pleasure will sweeten the years yet to come. May those years be many and happy! We feel - in fact, we know - that his big heart, still as fresh las ever in kindliness and interest, will often turn towards the fellow-workers and the pupils of the past. That he should in prayer remember them, is the “envoi” with which we close this brief tribute to a valued and loyal friend.

PJ McC SJ

◆ The Aloysian, Sydney, 1937

Obituary

Father Luke Murphy SJ

The obsequies of the late Father Luke Murphy, SJ., veteran Irish Jesuit, who died in Sydney on Tuesday, 17th inst., took place on the 19th inst, in St Mary's temporary church, North Sydney, and the interment immediately afterwards in the neighbouring Gore Hill Cemetery. There was a crowded congregation, including more than 50 priests, representatives from communities of brothers and nuns, pupils from Loreto Convent, Kirribilli, and Monte Sant Angelo and other schools, as well as all the boys from St Aloysius' College.

Solemn Office of the Dead was intoned and Requiem Mass was celebrated, Very Rev Father E O'Brien PP, VF (representing his Grace the Archbishop of Sydney), presiding. The celebrant of the Mass was Very Rev Father Austin Kelly SJ (Rector of St Aloysius' College, Milson's Point); deacon, Rev Father W Allen SJ; sub-deacon, Rev Father T Perrott, SJ; master of ceremonies, Very Rev Father Peter J Murphy PP; and preacher of the panegyric, Rev Father T A Walsh SJ. The cantors of the Office were Rev Fathers J Byrne and B McGinley,

Father T A Walsh's Panegyric
In the course of an impressive panegyric, Father T A Walsh SJ, said:

We are gathered together this morn ing to assist at the Holy Sacrifice of the Mass offered to God for the repose of the soul of Father Luke Murphy, so long associated with St Aloysius College. We are in the awful presence of death, the penalty of the primal sin, the debt we all must pay. But the image of death loses its terror when we recall the con soling words of Holy Writ. “Blessed are the dead that die in the Lord”. When we consider the personal sanctity of Father Murphy, his high ideals, his lofty aspirations, his sense of duty, his sincerity and charm of character, we may rightly place him among those devoted labourers in the vineyard who, blessing God, died in the peace of Christ.

Father Luke Murphy came from Kildare, Ireland, and entered the Society of Jesus as a youth of 18. His preliminary studies were made in England, France and Spain. Gifted with exceptional ability, Father Murphy attained the highest distinction in his philosophical and theological career. As a scholastic and priest in his own country he taught mathematics with singular success in the Jesuit colleges of Tullabeg and Clongowes Wood. He arrived in a Australia towards the end of 1896. Still continuing his teaching of mathematics, he became Rector of St Patrick's College, Melbourne, and afterwards Rector of St Ignatius' College, Riverview.

For 52 years Father Murphy taught regularly in the class rooms, and was attached to St Aloysius College for 35 years. He was a Jesuit for 62 years. There was nothing particularly spectacular about the life of Father Murphy. His life was hidden; he seldom appeared in public, he made no remark able pronouncements, nor did he con tribute articles to our various publications. Father Murphy was pre-eminently a schoolmaster, and devoted his time, his talent and energy to the education and sanctification of youth. He was amongst the humblest and sincerest of men; nothing pained him more than to hear his ability praised and his scholastic distinctions repeated. He scorned delights and lived laborious days serving his Divine Master in the heroic toil of the classroom.

A Man of Great Faith
On an occasion like this, before an assemblage of friends and pupils, it is only right to refer to some of the well known virtues of Father Murphy. He possessed a faith that saw God in everything. God was the beginning and the end of all, and he accomplished God's will with cheerful, ready submission to constituted authority. His literary attainments, classical learning and mathematical ability might have won him eminence from the highest intellectual centres, but the plain classroom and plainer blackboard were the scenes of his spiritual and scholastic successes. As a member of the Jesuit Order, Father Murphy was esteemed for his sincerity, his candour and unswerving devotion to duty. He asked no privileges, he sought no distinction, he taught to the end. Like a good soldier of Christ, he laboured in prayer, penance and the instruction of youth.

But the night cometh when no man can work, The earthly labours of Father Murphy have ceased. No more shall we hear his voice in the classroom, no more shall we be cheered by his genial presence at recreation, His work is accomplished, and his eternal destiny is decided by the All Just, Omnipotent God whom he adored and served. We, his Jesuit companions, will miss his kindliness, his cheerfulness and splendid accomplishments. He edified all by his religious life, his spirit of prayer, his amazing charity and generosity. The members of the diocesan clergy, the religious communities, the teaching Brothers and Sisters, revered the memory of Father Murphy. He was ever ready to assist them by his wise counsel, his learning and priestly ministrations. The pupils of St. Aloysius' College, both past and present, revered him, because they realised that his heart was bent on working for their advancement, not merely in the attainment of secular knowledge, but in the knowledge of the dignity and destiny of the soul.

We have loved him in life, let us not forget him in death. We shall offer our prayers for the speedy flight of his gen erous soul into the Mansion of his Master and Saviour, Christ the King. We shall remember him in our Masses, in our Communions, in our visits to the Blessed Sacrament. May the soul of Father Murphy speedily gaze upon the beauty and splendour of the Beatific Vision. May every power and faculty of his soul be filled with the glory of the elect. May he soon greet in the Kingdom of God his companions, Ignatius Loyola, St Francis Xavier, Stanislaus and Aloysius Gonzaga.

The Last Absolutions were pronounced by Father Austin Kelly SJ, who also recited the last prayers at the graveside in Gore Hill Cemetery. RIP

◆ The Patrician, Melbourne, 1937 & ◆ The Clongownian, 1938

Obituary

Father Luke Murphy SJ

It was with a real sense of personal bereavement that many thousands, priests, brothers, nuns, and scholars, learnt of the death of Reverend Father Luke Murphy SJ, at the Mater Misericordiae Private Hospital, North Sydney, on Tuesday, 17th August. He was still teaching right up to the preceding Friday, when he contracted a chill, which brought to a close a long and distinguished career of 52 years of unremitting labour in the classroom, thirty-five of which were spent at St Aloysius College, Misson's Point, Sydney. In addition to these long years devoted to the education of Catholic youth, Father Murphy gave generously of his time, his knowledge, his sympathy, and his strength to priests, brothers, nuns, and the laity in priestly ministration, in enlightened counsel, in spiritual direction. This servant, who loved his Master so well, was consoled at the end by the reception of the Last Sacraments, administered by Reverend Father J Rausch SM.

Father Murphy was born on May 22nd, 1856, at Rathangan, County Kildare, Ireland, and after completing his secondary education at St Stanislaus College, Tullamore, entered the Society of Jesus, at Miltown Park, Dublin, on September 13th, 1873. He was then sent to Roehampton, the Juniorate and Novitiate of the English Province of the Society, later going to Laval, France, where he read a brilliant course in philosophy, after which he returned to Ireland to teach for several years at his own Alma Mater. In 1886 he again went abroad, but this time to Oña, near Burgos, Spain, for his theological course, which he completed in 1889, being ordained priest, however, a year earlier. From Spain he went to Belgium for his tertianship, at the end of which he returned to Ireland to teach at Clongowes Wood College, County Kildare, where in his last year he was Minister.

In 1896 he came to Australia and soon after arriving in this country was appointed Rector of St Patrick's College, which position he relinquished in 1897 to become Rector of St Ignatius College, Riverview, Sydney. On completion of bis term of office at Riverview in 1901, he returned to St Patrick's for a few months till he was appointed Prefect of Studies at St Aloysius College, and it was there that he long taught mathematics with outstanding success; in addition he lectured in Philosophy at St John's College, within the University, from 1903 till 1934. Father Murphy was a deeply cultured man, being widely read in Latin, Greek, French, Spanish, English, History, Mathematics, Philosophy, and Theology, and this knowledge brought out and emphasised the priestly character of the man. No one was more intolerant of cant and sham than he, and yet no one more burning in loyalty, more tender in sympathy, more understanding in difficulties. Those who knew him, and they are legion, are the poorer by his death and not for many another from so many hearts will more fervent petition go to God that He will grant eternal rest to his soul. In Father Murphy, the Society of Jesus has lost a distinguished son, an obedient subject, an exact religious and a saintly priest. RIP

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

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

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

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

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

◆ James B Stephenson SJ Menologies 1973

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

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

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

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

Born: 29 August 1852, County Limerick
Entered: 07 February 1870, Milltown Park, Dublin
Ordained: 1889
Final Vows: 02 February 1891
Died: 12 June 1913, Moncton, New Brunswick, Canada - Belgicae Province (BELG)

Part of the L’Imaculée Conception, De Lorimier, près Montréal, Canada community at the time of death

Transcribed HIB to BELG : 1888

Educated at Belvedere College SJ and St Stanislaus College SJ, Tullabeg and Stonyhurst College SJ, Lancashire

by 1880 at Stonyhurst England (ANG) studying
by 1884 at Oña Spain (CAST) studying
by 1885 at St Beuno’s Wales (ANG) studying
by 1888 at Leuven Belgium (BELG) studying
by 1890 at Drongen Belgium (BELG) making Tertianship
In India for many years before Canada
1894 St Francis Xavier College, Chowringhee India (BELG) Rector
1896-1904 St Joseph’s, Darjeeling, India (BELG) Parish Priest
1904 St Francis Xavier, Liverpool
1905-1909 Holy Name Manchester ,

◆ Fr Francis Finegan : Admissions 1859-1948 - Transcribed into BELG Province 1888, and went to India

◆ The Clongownian, 1914

Obituary

Father Vincent Naish SJ

Advices from Canada in the June of last year brought the unexpected announcement of the death of the above-named distinguished ecclesiastic. Although born and educated in Ireland, the greater part of Father Naish's life was passed in foreign lands. Belvedere and Tullabeg Colleges were accountable for his early education, and in the latter establishment he was fellow student with many men whose public life is familiar to our readers, and among his class-fellows was the late Mr Alfred Blake, of Cork, whose rather sudden death caused such a sensation in the Four Courts two days ago. Father Naish came from an ancient and distinguished stock well known in Co Limerick, of whom the late Lord Chancellor Naish was not the least distinguished member. Early in his career as a Jesuit, after teaching for some six years in Clongowes and Tullabeg, he volunteered for work on the foreign mission, and although Irish by sympathy and every tie, he was attached to the Belgian Province of the Order, and consequently his work lay principally in India, which is one of the mission fields of that province. For several years Father Naish was engaged in that missionary work, and directed with distinguished success the great Catholic College of Calcutta. Later on he was recalled to Europe, and was well known as a preacher of eminence all over the North of England. As a missionary in Canada he laboured among his own countrymen in almost every town of any note from Labrador to Vancouver. He was a man of remarkable presence and of most distinguished gifts, both as a scholar and a preacher, and his loss will be deeply felt by those to whom he gave the unstinted labour of his later and riper years. With his immediate relatives much sympathy is felt, and those with whom his name was familiar thirty years ago will feel a pang of regret as they breathe a prayer for the eternal rest of a friend of very noble and winning character.

“Freeman's Journal” June 19th, 1913.

-oOo-

Rev Vincent Naish SJ, a distinguished Churchman and scholar, passed away at Moncton, NB, shortly after six o'clock last night (June 12th), death ensuing after an illness of three days' duration, Ten days ago the deceased went down to that city in company with Rev Father Gagnieur SJ, to conduct a mission in St Bernard's Church. At the close of the spiritual exercises last Sunday he contracted a severe cold, which later develop into pneumonia. On Monday he was removed to the City Hospital for treatment, but yesterday his condition became such that no hopes could be held out for his recovery. He remained conscious to the end, and was attended in his last moments by Father Gagnieur, as well as by the priests of St Bernard's. During his sojourn in India he made exhaustive studies of the Buddhistic, Islamistic, and other Oriental religions, and became authority on these branches. But it was as a missionary that he excelled. A powerful speaker, lucid of argument, with an eloquent and easy flow of language, backed by a seemingly inexhaustible fund of knowledge of men and things, he had that quality which made him tower far above many engaged in mission work. A man of deep piety and religious conviction, he was an inspiration his fellow members of the Jesuit Order, as well as to all those with whom he came in contact in the course of his missionary labours. Since his arrival in Canada, some six years ago, Father Naish was engaged exclusively in missionary work, and in the course of his activities along this line he has been heard in Catholic pulpits of almost every Canadian city from the Atlantic to the Pacific.

“Montreal Gasette”, June 13th, 1913.

Born: 1610: Drogheda, County Louth
Entered: 1641: Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Died: 24 August 1660: Bergara College, Gipuzkoa, Spain - Castellanae Province (CAST)

1642 A Novice coadjutor at Villagarcía Age 32
1645 At Salamanca College “adjutor procuratoris”
1649 In Spain
1651 At Burgos, companion of the Procurator
1658 At Bergara College CAST

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
His letters of 1647 and 1651 are at Salamanca

◆ Fr Francis Finegan SJ ;
After First Vows at Villagarcía he was Sent as assistant to the Procurator at the Royal College Salamanca, and over the next fifteen years he held similar posts at Burgos and lastly Vergara (Bergara), where he died 24 August 1660

Born: 1603, Fethard, County Tipperary
Entered: 12 March 1619, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Died: 04 March 1620, Villagarcía, Galicia, Spain - Castellanae Province (CAST)

1619 Scholastic Novice at Villagarcía Age 16 - had finished his biennium of Philosophy

◆ Fr Francis Finegan SJ :
Son of Raymond and Helena née Hackett
Had already begun studies at Salamanca before Ent 12 March 1619 Villagarcía, where he died as a First Year Novice 04 March 1620

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

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

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

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

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

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

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

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

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

Left Society of Jesus: 10 May 1938 (from Milltown Park)

Father worked for Browne & Nolan’s, Nassau Street.

Third eldest of five boys and he has four sisters.

Early education was for three years at a Convent school, and then he went to Synge Street (1914-1923). He then spent a final year at Belvedere College SJ.

1924-1926: St Stanislaus College, Tullabeg, Novitiate
1626-1928: Rathfarnham Castle, Juniorate
1928-1929: Granada, Spain (BAE) for Philosophy but was unable to continue on account of Latin
1929-1930: Milltown Park, Philosophy
1930-1932: St Stanislaus College, Tullabeg, Philosophy
1932-1935: Mungret College SJ, Regency
1935-1938: Milltown Park, Theology

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

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

Born: 20 July 1580, Ballina, County Meath
Entered: 02 October 1601, Tournai, Belgium - Belgicae Province (BELG)
Ordained: 22 September 1601, Tournai - pre Entry
Final Vows: 04 September 1618
Died: 06 May 1652, Inishbofin, County Galway

Mission Superior 06 April 1627-1646

1603 At Tournai in Novitiate Age 27
1616 Age 39 Soc 15 Mission 9. Studied Theology at Louvain. Good theologian and Preacher. Choleric, but fit to be Superior
1621 Somewhat phlegmatic.
1626 Socius to Fr Holiwood
1636 Was Mission Superior in Ireland - In Dublin 1638
1649 At Kilkenny. By 1650 Vice Superior of Mission and previously Superior of Novitiate and Athlone Residence
1650 Catalogue Came on the Mission 1611. Studied Humanities in Ireland and 2 years at Douai, Philosophy and Theology at Douai. An MA and Priest on Entry
Letter of 27/08/1651 announced Fr Netterville’s death is at ARSI. Bishop Fleming writes of Robert Vester “hard worker” (Ossory Arch)
“Inisboffin surrendered 14 February 1652. Fr Nugent was not imprisoned there till then”. “Fr Hugent and his Harp - Coimbra I 319”
“Glamorgan in his letter signs himself “affectionate cousin” a reference to his relations to Inchiquin family

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Son of Oliver Nugent and Catherine née Plunkett. Brother of Nicholas (RIP 1656) Nephew of Lord Westmeath (Baron Delvin). Uncle of Lord Inchiquin
Had studied Humanities and two years Philosophy at Douai, graduating MA, before Ent and four years Theology after at Douai. He knew Irish, English, Latin and a little French. Admitted by Fr Olivereo FLA Provincial, he went to Tournai 02/10/1601 (Tournay Diary MS, n 1016, f 414, Archives de l’État, Brussels).
He was a distinguished and divine Preacher, a mathematician and musician (improving the Irish Harp, very much augmenting its power and capacity).
1611 Came to Ireland and was Superior of the Mission for about twenty-three years, Sent to Ireland and became Superior of the Irish Mission for up to twenty-six years (inc 1634 as per Irish Ecclesiastical Record), and then in 1650 for a second time as Vice-Superior;
Had been Superior at the Novitiate and of a Residence; A Preacher and Confressor for many years (HIB Catalogue 1650 - ARSI)
“Vir plane illustris” (Mercure Verdier in his Report to the General of the Irish Mission, 20/06/1649)
His enemy Peter Walsh calls him the “great mathematician”; Lynch in “Cambrensis Eversus” p 317, and “Alithinologia” p 113, praises his virtues and learning : “He had a singular knowledge of theology and mathematics, and a wonderful industry in relcaiming sinners, and extraordinary humility and self-contempt. In my own memory he made considerable improvement in the Irish Harp. He enclosed little pieces of wood in the open space between the trunk and the upper part, , making it a little box, and leaving on the right side of the box a sound-hole, which he covered with a lattice-work of wood, as in the clavicord. He then placed on both sides a double row of chords, and this increased very much the power and capacity of the instrument. The Fitzgerald Harp is probably his handiwork, or it is made according to his plan. According to Bunting, it has “in the row forty-five strings, and seven in the centre. It exceeds the ordinary harp by twenty-two strings, and the Brian-Boroimhe Harp by twenty-four; while in workmanship it is beyond comparison superior to it, both for the elegance of its crowded ornaments, and for the execution of those parts on which the correctness and perfection, it claims to be the ‘Queen of Harps’ - Ego sum Regina Cithararum - Buntings dissertation on the Irish Harp p27 (cf Foley’s Collectanea)
He is named in a letter from James Archer, Madrid 28/09/1607, and keenly sought after by Christopher Holiwood (alias Thomas Lawndry), the Irish Mission Superior. He was indeed sent, first as Socius to the Mission Superior, and then as Mission Superior. (Several of his letters are extant and Oliver, Stonyhurst MSS gives copious extracts, and he also notes Nugent’s resignation as Mission Superior 23/12/1646).
He is also mentioned in the Christopher Holiwood letter of 04 November 1611 (Irish Ecclesiastical Record April 1874), as having a district with Father Galwey under their care, both being assiduous in their labour.
He endured continuous persecution over seven years. As a result he generally only went out at night, and though the roads were always full of soldiers, with the aid of Providence, he managed to travel unharmed, and impelled by zeal.

◆ Fr Francis Finegan SJ :
Son of Oliver and Catherine née Plunket. Brother of Nicholas
Studied at Douai and was Ordained there the same year as Ent 02 October 1601 Tournai
After First Vows he was sent to Louvain for further studies
1608 Sent to Ireland working mostly in Meath and South Ulster, earning himself a reputation of an able Preacher in both Irish and English. He became secretary to Christopher Holywood and succeeded him as Vice-Superior or the Mission.
1627-1646 Superior of Mission 06 April 1627. For the next twenty years he carried on the policy of his predecessor with equal success so that the Mission became in all but name a Province of the Society. His first term of office came to an end in 1646 when the General acceded that he should be granted repose after so many years of government. In the later years in office he had resided in Kilkenny and Kilkea Castle which had been bequeathed to the Society by the Dowager Countess of Kildare. At the time of the Nuncio's “Censures”, he was at Waterford and with the community there observed the interdict. Yet he was accused (falsely) by Massari, auditor to Rinuccini, of having promoted the Ormondist faction and Rinuccini in turn reported the calumny to Rome. The Jesuit Visitor Mercure Verdier was able later to get Rinuccini to withdraw the charge but he, unfortunately, failed to correct the slanderous report even though he was himself heavily in debt financially to Nugent.
1651 After the death of George Dillon he was appointed Vice-Superior of the Mission until a new Superior could be chosen. He was now living in Galway, and his first care was to have shipped overseas for their studies the young scholastics, who had been evacuated from Kilkenny, and who were the future hope of the Mission.
On the approach of the Putians to Galway, because of the special hatred for him entertained by the Cromwellians, he withdrew to Inishboffin but was persuaded to set out for France, so that he could look after the interests of the Mission there . In spite of advanced years, he set sail on 11 April 1652, but his boat when within sight of France was blown back to Inishboffin. He was now ill from the hardships of such a voyage for one of his advanced years and six weeks later he died at Inishboffin 06 May 1652
He was beloved not only by his fellow Jesuits, but also by all who came in contact with him. He was regarded both within and outside the Jesuit Mission as one of the most prudent and inspiring Spiritual Directors.

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962
Robert Nugent (1627-1646)
Robert Nugent, son of Oliver Nugent, of Balena, in the diocese of Heath, and Catherine Plunkett, was born on 20th July, 1597. He completed the whole course of his studies at Douay, and having been ordained priest at Tournay on 22nd September, 1601, he entered the Novitiate of Tournay on 2nd October following. At the end of four years' theology he distinguished himself by a public defence of all philosophy and theology at Louvain. A year later (1608) he was sent on the Irish Mission, where he laboured in Meath and Ulster for many years, and obtained a high reputation
as a preacher both in Irish and in English. He acted as Secretary and Assistant to Fr Holywood, succeeded him as Vice-Superior on his death, and on 6th April, 1627, was formally appointed Superior. For the next twenty years he carried on the policy of his predecessor, with equal success, so that the Mission became in numbers, colleges, residences, and foundations a Province in everything but name, His first term of office came to an end in 1646, when the General acceded to his request that he should be given some repose for so many years of government.

Robert Nugent (1651-1652)

Fr Robert Nugent was ordered on 28th January, 1651, to act as Vice-Superior, until a new Superior should be appointed. He resided at Galway, one of the few places still held by the Catholics; but soon the approach of the Cromwellian armies forced him to retire to Inishbofin. While there he was requested to betake himself to the Continent, as the interests of the Society demanded his presence there. It was also known that the heretics bore him a peculiar hatred. In spite of his advanced years he obeyed promptly, and set sail about the 11th of April. The ship was driven back by contrary winds, when within sight of the French coast, and had to return to the port it had left. The tempestuous voyage was too much for the old man. He was put ashore, and carried to a poor hut, where he lingered on for six weeks. He died in Inishbofin on 6th May, 1652, and was buried on that island. His gentleness, gravity, prudence, learning, and skill as a director of souls endeared him to all. He was beloved not only by his fellow Jesuits, but by all who came in contact with him, especially by the nobility, the prelates, and the members of other religious Orders.

◆ James B Stephenson SJ Menologies 1973

Father Robert Nugent SJ 1597[1574]-1652
Fr Robert Nugent was the greatest and longest in office of the Superiors of the Irish Mission, with the exception of Fr Christopher Holywood.

He was born on the 20th July 1597 [1574], son of Robert Nugent of Balena in the diocese of Meath, and his mother being Catherine Plunkett. He was the uncle of Baron Inchiquin and cousin of Elizabeth, Countess of Kildare. He was already a priest when he entered the Society at Tournai in 1601.

He was sent on the Irish Mission in 1608, and he laboured in Meath and Ulster for many years, where he acquied a high reputation as a preacher in both English and irish. He acted as Socius to the ageing Superior Fr Holywood and succeeded him in office in 1627.

For the next twenty years he carried on the policy of his predecessor, so that the Mission became in numbers, Colleges and residences, a Province in everything but name.

In 1643 his cousin the Countess of Kildare donated Kilkea Castle, two miles NW of Athy, to the Jesuits for a noviceship. Here Fr Nugent entertained the Nuncio Fr Rinuccini for twenty days on his way to besiege Dublin. At the orders of the Supreme Council, he accepted charge of the Press at Kilkenny and also opened a noviceship there with six novices under Fr John Young.

On the collapse of the Confederate Cause Fr Nugent retired to Galway where he directed the Mission as Vice-Superior in 1651. He was ordered to the continent and set sail, but his ship was forced back and he died in Inisboffin on May 6th 1652, in a poor hut where he had lingered for six weeks.

It is interesting to recall that Fr Nugent, like Fr William Bath before him, was very interested in Irish Music. He actually improved the Harp in use in his time, by adding a double row of strings.

He suffered imprisonment in Dublin Castle for four years from 1616-1620, and during this period he composed Irish hymns set to old tunes which were popular in Ireland for years after his death.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
NUGENT, ROBERT, brother of F. Nicholas, and uncle to Baron Inchinquin, was a man of the highest merit, “Vir plane illustris, omnique exceptione major”, as Pere Verdier describes him in his Report of the 20th of June, 1649. The first time that I meet with him is in a letter of F. James Archer, dated from Madrid, 28th of September, 1607. to F. George Duras, the Assistant of Germany, at Rome. After signifying the departure of FF. James Everard and Thomas Shine for the Irish Mission, he adds the anxious wish of their Superior, F. Holiwood, that FF. William Bath and Robert Nugent may follow them, as he has a station ready for them in the North of Ireland. F. Robert was sent to the aged Superior, who entertained the greatest esteem for him and made him his Socius during the latter years of his government. In the sequel F. Nugent was appointed Superior of his Brethren, and held that office for at least twenty years. Several of his letters are fortunately extant, which bear ample testimony to his sound discretion, unaffected zeal and piety, and conciliatory conduct. In one letter, the 31st of October, 1615, he prays to be released from the duties of Superiority, alleging that he is now in his 70th year a fitter age to prepare himself for eternity, than to be continued in his painful responsibility, and during such critical and eventful times.
In another letter of the 20th of January, 1646-7, after stating the difficulty of conveying letters to Rome, acquaints the Vicar F. Charles Sangri, that in virtue of the injunction of the late General Mutius Vitelleschi, and with the advice of his consultors, he had some time since directed one of his Rev. Brethren to compile a General history of the Irish Mission of the Society - that this work had been brought down to nearly the present most troublesome period that it was admirably and faithfully executed from authentic documents; but before the finishing hand could be put to his labours, the author died. F. Nugent could not ascertain what had become of the Manuscripts : it was well known that for some time they were buried underground; but whether any one had removed them from the secret place, and had transferred them elsewhere, he had not been able to discover. He adds, that he carefully kept by him the points of information which he received annually from each Residence of his Brethren; but that it would be a service of extreme danger, if not of ruin to them, to attempt to forward the papers to Rome, should the Puritans intercept them. In this letter he mentions, that at the express desire and command of the Supreme Council, he had accepted the charge of the press at Kilkenny : and also that he had hired a house in that town for the Novitiate; and early in February, F. John Young, who was a man of approved learning, and prudence, and distinguished for sanctity of manners, would begin to train the six Novices already admitted in the spirit of the Institute of the Society, and that there were many postulants for admission. He concludes with regretting that all hopes of peace had now vanished, in consequence of the imprisonment of Edward Somerset the Earl of Glamorgan a most staunch Catholic, who had been sent to Ireland by King Charles I, with full powers (with private authority independent of the Viceroy) to grant favourable terms to the Catholics. After he had concluded his treaty with the confederated Chiefs of Kilkenny, and had obtained from them a vote of ten thousand troops to be transferred forthwith to England, of which he had been chosen and appointed General; he no sooner had returned to Dublin, than the Viceroy committed him to close custody on the 26th of December last, and thus the whole negotiation and expedition had evaporated, and that now nothing was thought of but war. Before he resigned office into the hands of F. Malone, 23rd of December, 1646, he had been required by the Nuncio Rinnccini, to lend him the greater part of the funds of the Mission : (quatuor aureorum millia). This was vainly reclaimed by subsequent Superiors, and the Missionaries experienced great inconvenience and injury in consequence, as F. Wm. St. Leger’s letter, bearing date 16th of January, 1663, too well demonstrates. The last time that F. Robert Nugent comes across me, is in a letter of the 31st of August, 1650, where he is described as “antiquissimus inter nos”, but still not incapable of labor.

• I have reason to suspect that the compiler was F Stephen White, of whom more in the sequel.
  *This Edward Somerset, was the eldest son of Henry, first Marquess of Worcester, the staunch Catholic Loyalist, who had suffered the loss of not less than three hundred thousand pounds in supporting the cause of Charles I!! In a letter now before me addressed by Earl Glamorgan to the General of the Jesuits, Vincent Caraffa, and dated from Limerick, 22nd of October, 1646, he expresses “impensissimum studium et amorem ergo, Societatem Jesu” and recommends his dearest Brother to the favourable attentions of his Reverend Paternity (Who was this Brother? John, Thomas, or Charles?) He ends thus : “Nihil magis invotis est, quam ut palam mortalibus omnibus testari mihi liceat quam vere et unice sim, &c. addictus planeque devotus GLAMORGAN”. He died in London on the 3rd of April, 1667.

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

Alias Ignatius Norton

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

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

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

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

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

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

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

Born: 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: 23 March 1893, Corville, Roscrea, County Tipperary
Entered: 30 October 1911. St Stanislaus Macon GA, USA - Neo-Aurelianensis Province (NOR)

Left Society of Jesus: 1924

Educated at Mungret College SJ

1911-1913: St Stanislaus Macon GA, USA (NOR), Novitiate
1913-1915: St Stanislaus Macon GA, USA (NOR), Rhetoric
1915-1918: Mount St Michael’s, Hillyard WA, USA (CAL), Philosophy
1918-1921: Spring Hill College SJ, Mobile AL, USA, Regeny, Editor of “Springhillian”
1921-1922: College of the Immaculate Conception SJ, Baronne Street, New Orleans LA, USA, Regency
1922-1923: L’Immaculée Conception, Rue Rachel, Montreal, Canada (CAN), Theology
1923-1924: Colegio de San Ignacio, Sarría, Barcelona, Spain (ARA), Theology

Born: 05 December 1905, Drumsna, County Leitrim
Entered: 14 November 1923, St Stanislaus College, Tullabeg, County Offaly
Ordained: 24 June 1937, Milltown Park, Dublin
Final Vows: 02 February 1943, Clongowes Wood College SJ
Died: 13 May 1986, Clongowes Wood College, Naas, County Kildare

by 1929 at San Ignacio, Sarrià, Barcelona, Spain (ARA) studying
by 1939 at St Beuno’s Wales (ANG) making Tertianship

◆ Irish Province News
Irish Province News 61st Year No 3 1986
Obituary
Fr Gerard O’Beirne (1905-1923-1986)
5th December 1905: born. 14th November 1923: entered SJ. 1923-25 Tullabeg, noviciatę. 1925-28 Rathfarnham, juniorate (BA; 2nd-class honours in Greek and Latin). 1928-31 philosophy: 1928-30 Sarriá (Spain), 1930-31 Heythrop. 1931-34 Clongowes, regency, 1934-38 Milltown, theology (24th June 1937: ordained priest). 1938-39 St Beuno's, tertianship.
1939-52 Clongowes, assistant prefect of studies and teaching. 1952-60 Crescent: 1952-55 teaching, assistant prefect of studies; 1955-60 prefect of studies.
1960-69 Emo, giving missions and retreats.
1969-86 Clongowes, ministering in public church (1980-86, prefect of it); teaching (mainly Latin) until 1984. 13th May 1986: died.

All through his 63 years in the Society, Fr Gerry O'Beirne spoke with affection of his boyhood days on the banks of the upper Shannon, his family, his school-days at St Mel's College, Longford (the diocesan college of Ardagh and Clonmacnois), and his fellow-novices at Tullabeg. Fr Michael Browne, his novicemaster, was forever in his mind the ideal Jesuit: his words of wisdom and his advice left a deep impression on Gerry.
As a student he enjoyed his years at University College, Dublin, because with his retentive memory Latin and Greek came easy to him. His memory served him well throughout life: names sprang to his lips with ease. Friends, once acknowledged, he never forgot, not even when studying in Barcelona or later at Heythrop and St Beuno's. All the good things stood out in his memory, especially the tertianship year, when he experienced real Jesuit community life and the companionship which appealed so much to him.
For the rest of his life, apart from his nine years on the mission staff, he was a teacher. These mission years incidentally he found somewhat hard, I think because he came on that scene a little late in life. Teaching, on the other hand, suited him well. His eight years spent in the Crescent were happy, and he was the first to give credit to the many members of the community who helped him without his asking for help. He appreciated their spontaneous solidarity and support.
In 1969 he returned to Clongowes after an absence of seventeen years, and devoted what were to be the last seven- teen years of his life to teaching and especially to ministering in the public church. As regards the classroom, with his prodigious memory he could remember every boy who at any time sat at his feet. Many of his pupils remained friends of his for life. No one ever doubted him to be an extremely hard worker; the boys also realised this. During the summer rest periods he went on supply to various parishes in France. These supplies brought him pleasure and relaxation.
To his fellow-Jesuits Gerry was quite a character. His life was enshrined in anecdotes. How often we heard him preface his remarks with a phrase like 'Oh, he was a great friend of mine'. That simple phrase somehow revealed his humanity, his warmth and his loyalty. That same humanity served him well in dealing with people, especially diocesan clergy. Towards the end of his life, he found very hard his inability to walk as in the days of yore, and to come to terms with the eighth decade of his life; but above all he missed community talk, which meant a great deal to him.
For those who lived with him for long periods his devotion to morning meditation was striking. His spiritual life was simple and faithful. In a peculiar way he was a little afraid of death, and yet, as one of the Clongowes community said on the day of his funeral, the gospel phrase, “Well done, good and faithful servant”, suited Gerry to perfection. His last hours, full of peace, and his model death were a marvellous blessing for him and those who witnessed them. May the good Lord take care of him.

The second world war started on 1st September 1939, and on the same day I arrived in Clongowes, where I spent a week before school opened. That is when I met Fr Gerry O'Beirne. There was nothing much to do, and he often brought me out shooting with a :22. We set up tins on a convenient wall and shot them off it. The rifle wasn't very accurate; but it was typical of him to take the stranger under his wing. The next summer I met him in Kilkee with the Clongowes community on villa. The war years were quite limiting in many respects, but we cycled all over the county, pausing occasionally for meals packed by my mother and supplemented by tins of salmon, packets of biscuits and tins of peaches. We never brought a tin-opener, so the tins were opened by a mixture of rage and ingenuity.
We had him for Greek in I Grammar and I was terrified of him, probably because I never did any work and had every reason to be frightened. He strode around the classroom, up and down between the desks, providing an appalling hazard for anyone who was trying to read a novel. Before class he could be seen through the window walking and reading a textbook; on the stroke of the bell he would burst into the classroom with his gown and wings flying; the prayer was said; the books were opened; he cleared his throat and the performance began. He wasn't acting: he was being himself. On more than one occasion he burst into flames when the pipe which he thought he had extinguished smouldered into life in the pocket of his gown.
Outside the classroom he was interested in every school activity. He loved talking to the boys of Rhetoric and Poetry, and he was always surrounded by a group of disciples who listened to him with a mixture of awe and amusement as he expounded his political theories to audiences that were far more receptive - and tolerant – than his brethren. We knew what he thought of Churchill and Roosevelt, and I suppose we baited him occasionally, albeit very very carefully. The Higher Line debating society was one of his charges, and the motions were debated well in
advance; woe betide anyone who proposed a line of argument that was not in accordance with the party line; it was his party and so there was freedom of speech ... to agree.
When he had to take walks with the on playdays, he left a trail of stragglers scattered all over Kildare while he led a band of intellectuals, whose muscles were unaccustomed to such exercise, towards ever-receding horizons. When he reached what he was a reasonable goal, he would ask anyone who had kept up with him, “Has anyone any money?” No boys were allowed into shops, so he did the purchasing for the group, and distributed his load of sweets and biscuits and lemonade with a complete disregard for proportion in which the contributors had subscribed. He was against communism except in practice.
He was immensely strong and loved violent exercise. He organised a campaign of planting potatoes beside the Higher Line pavilion to provide food for the poor. Once again the less athletically-inclined disciples found themselves wielding spades and mattocks. Almost any ruse was used to slow down the rate of work and give sore muscles a rest. On one occasion he was challenged by the House shot-putter,who was also a Leinster champion, to a trial of strength. He would surely have won the encounter had not his challenger used a seven-pound shot while Gerry hurled the twelve-pounder truly impossible distances.
He planted thousands of saplings around the grounds, and constantly complained that he was denied the ration of chicken-wire that would have protected the young trees from the hares which abounded. As a result, every one of his 'striplings was eaten alive . . . the fate worse than death.
Schoolboys are fascinated by a man who is out of the ordinary, and in the Clongowes of the day, amid the proverbial caution and conformism of the other Jesuits, he was refreshing and outspoken. One of my clearest memories of those days was the way in which his confessional was besieged by the more criminally-inclined elements of boys that small world.
I lived with him in the Society and we became very close friends. Indeed, he inspired incredible loyalty among his real friends; it was all right for them to joke about him and quote his sayings: but let no one else do so or dare to mock him. When he was prefect of studies in the Crescent, there were hilarious meetings in his room when a gang of us tried to catch up with his paperwork for the Department, while he presided in state, puffing his pipe and discoursing on the the iniquities of whichever politician or gombeen-man, religious or secular, was being particularly iniquitous at the moment. Wherever he was, there was controversy, discussion, argument, denunciation, and life. He was a wonderful man.
I can see him now, standing at the vesting-press every morning for half an hour before Mass: he told me once, “It is the only way that I can be sure I make a meditation'. I remember also an occasion after a particularly pious “domestic exhortation” on prayer, when he muttered to me on his way out of the chapel: “I don't know what all the fuss is about; I say the Our Father’.” He was a wonderful man.
His sayings were innumerable and inimitable. Beware of imitations: they lack the genuine flavour ...
That man is digging his own epitaph ….
“I'll teach him to keep a civil tongue in his cheek , .. We'll certainly spill the beans for those fellows...”
He was immensely kind; he was totally dedicated to whatever work he was given; he was extraordinarily successful as a teacher, as a prefect of studies, as a missioner. He was unswervingly loyal to his friends. He was a most devoted priest. He was a wonderful man.

◆ The Clongownian, 1986
Obituary

Father Gerard O’Beirne SJ
Of Father O'Beirne's sixty-one years as a Jesuit, thirty-three were spent teaching in Clongowes. His love for Latin and Greek was deep and genuine. His prodigious memory helped him to remember every boy he ever taught in class: many of these he remained friendly with for life. Clongowes was his home and certainly his wish was to rest one day beside his old friends - Frs Cyril Power, Charles O'Conor, Tom O'Donnell, Jim Casey and Br Willie Glanville.

Those who were at school in the forties will recall vividly his work on the farm, his contribution to the war effort. Those who walked with him on Play Days during that same period will recall his lively conversation on all subjects; for his tastes were catholic indeed. While those who played golf with him, saw another side to his character, a side both human and loyal.

The trees beneath the Red House and the trees to the south-east of the cricket pavilion are a testimony to his vision as a young man. Having been blessed with brains to burn, Fr O'Beirne had a soft spot in his heart for boys with talent. Many saw him as direct, forceful, with strong views. Yet the boys took his remarks in their stride because they knew that he was an excellent teacher and an extremely hard worker, and had their interests at heart.

It would be true to say that Fr Gerry O'Beirne was considered a character. His life was enshrined in anecdotes. After all he was very human and had a heart of gold. His spiritual life was simple, straight forward and faithful. This aspect of his life was known mainly to his Jesuit Community. During the ten years spent on the Jesuit mission staff, giving retreats and missions up and down Ireland, he was helped by a strong voice with clear diction, sound judgment, and a very sympathetic approach to people and their problems. Towards the end of his life he devoted his time to the People's Church at Clongowes and, as one might expect, preached with vigour, never mincing his words and spoke with utter conviction on matters that he felt deeply about.

Being robust and energetic all his life, the last few years with deteriorating health were a great strain for him. Even the tiny white car had to remain idly parked for long periods outside the main hall door. He died so quietly, peacefully and so resigned that he earned his spiritual journey to the Lord. Many depart from a school like Clongowes and in time are forgotten. Fr O'Beirne's name, I feel certain, will be mentioned for along time to come, especially by his family whom he loved and also by many past Clongownians.

May the Lord bring him safely home.

KH SJ

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

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

Father owned a House Agency and Auctioneers, and was then involved in the Hotel business (Jury’s & North Star). Family resided at Claremount, Waterloo Road, Ballsbridge, Dublin

Eldest of two boys and a girl.

Early education was at a Convent school and then at Synge Street for three years. He then went to Belvedere College SJ (1922-1924)

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

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

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

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

◆ Irish Province News

Irish Province News 21st Year No 4 1946

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

Irish Province News 22nd Year No 1 1947

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

Irish Province News 51st Year No 3 1976

Obituary :

Fr Harry O’Brien (1924-1976)

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

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

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

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

◆ The Belvederian, Dublin, 1976

Obituary

Father Henry O’Brien SJ (1924)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

May you rest in peace!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

◆ James B Stephenson SJ Menologies 1973
Father Richard O’Callaghan 1728-1807
Fr Richard O’Callaghan had the distinction of entering the Society before its Suppression, of living right through that sorrowful period, and of rejoining on its Restoration.

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

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

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

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

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

◆ Interfuse

Interfuse No 34 : September 1984

PORTRAIT FROM THE PAST : RICHARD O’CALLAGHAN

Roland Burke Savage

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Interfuse No 47 : Easter 1987

The Suppression in Ireland

Roland Burke Savage

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-oOo-

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

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

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

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

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

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

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

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

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

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

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

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

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

-oOo-

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

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

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

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

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

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

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

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

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

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

Born: 02 July 1937, Shortcastle, Mallow, County Cork
Entered: 07 September 1955, St Mary’s, Emo, County Laois
Ordained: 10 July 1969, Milltown Park, Dublin
Final Vows: 17 September 1975, Mukasa, Choma, Zambia
Died : 17 November 2020, John Chula House, Lusaka, Zambia - Zambiae-Malawi Province (ZAM)

Transcribed HIB to ZAM, 17 September 1975

Father was a doctor.

Younger of two boys with two sisters.

Early education at a private school, then five years at the Patrician Brotthers, Mallow, he then went to Clongowes Wood College SJ for five years.

1955-1957 St Mary’s, Emo, County Laois
1957-1960 Rathfarnham Castle - Studying
1960-1962 St Stanislaus College, Tullabeg - studying Philosophy
1962-1963 Loyola, Spain - studying Philosophy
1963-1965 Chivuna, Monze, Zambia - Regency, studying language, then teaching at Canisius College, Chikuni
1965-1966 Belvedere - Regency, teaching
1966-1970 Milltown Park - studying Theology
1970-1974 Canisius College, Chikuni - teaching
1974-1975 Mpima Seminary, Kabwe, Zambia - teaching
1975-1989 Mukasa Secondary School, Choma, Zambia
1989-1992 Canisius College, Chikuni, Zambia - Maintenance
1992-2004 St Ignatius, Lusaka, Zambia
2004-2005 Jesuit Community, Claver House, LeConte, Berkeley CA, USA - sabbatical
2005-2018 Mukasa Jesuit Community, Choma, Zambia
2018-2019 Lusaka House, Lusaka, Zambia
2019-2020 Luwisha House, Lusaka, Zambia - John Chula House

Born: 28 September 1688, Ireland
Entered: 07 September 1707, Hodder, Stonyhurst, England - Angliae Province (ANG)
Ordained: 1715
Died: 29 December 1726, St Ignatius College, London, England - Angliae Province (ANG)

1714 at Liège studying Theology

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Three Entries (1) Michael O’Connell; (2) No Ch Name Connell; (3) Michael Connell
(1) Michael O’Connell
DOB 28 23 September 1688 Ireland; Ent 07 September 1707; RIP 1726 England
1714 Second year Theology at Liège
1723 Procurator at Ghent
Minister at Valladolid; Of good talent and singular prudence (Foley’s Collectanea)
(2) No Ch Name Connell
DOB Ireland; Ent pre 1716; RIP post 1716
(3) Michael Connell
DOB 23 September 1688 Ireland; Ent 07 September 1707 ANG; RIP 1726 England
1719-1724 Minister and Procurator at Ghent
1724 Minister at Valladolid

Born: 24 July 1679, Wexford Town, County Wexford
Entered: 10 January 1703, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: - pre Entry
Final Vows: 25 March 1713
Died: 04 January 1724, Irish College, Santiago de Compostella, Spain - Castellanae Province (CAST)

A Priest on Entry
1706 at Soria CAST teaching Grammar

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Two Entries for James Harrison (there is another called James Harrison who uses the alias Henriquez, but perhaps this is more correctly an Entry for James O’Connor)
Studied at Santiago and Salamanca. Was prudent, zealous, energetic (Dr McDonald)
1712-1724 Rector of Santiago (cf Foley’s Collectanea) Professor of Rhetoric, and converted many Protestants. Held in great esteem at Compostella (cf euolgium in IER March 1874 written by a Spanish Jesuit). A Spanish Father had been appointed in 1710, but did not get on well with the students, who petitioned for a Rector from their own nation.
See a beautiful account of him in a letter of Père Joseph Payral, 09 January 1724, announcing his death (Irish Ecclesiastical Record ER March 1874, p 251)
Letters of his are at Salamanca

◆ Fr Francis Finegan SJ :
Son of James and Mary née Harrison (in Spain he was known as Henriquez, a Spanish form of his mother’s surname)
Had studied at Salamanca where he was Ordained before Ent 10 January 1703 Villagarcía
1705-1712 After First Vows he was sent to Soria to teach Humanities
1712 Rector Irish College Santiago and died in office 04 January 1724
His obituary notice paid tribute to his ability in government and the inspiring example of his religious life.

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
HARRISON, JAMES, Father (Irish), born 1678; entered the Society 1703; was Rector of St. James', Compostella, in 1712, until his death, January 4, 1724, æt. 46. He was a formed Spiritual Coadjutor. A Spanish Father bad been appointed Rector in 1710, but not succeeding well with the scholars, they petitioned for a Rector of their own nation, and although so young, Father James was appointed, and admirably succeeded. See a beautiful account of him in a letter of Père Joseph Payral, January 9, 1724, announcing his death. (Irish Ecclesiastical Record, for March, 1874 p. 251.)

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

January 4

Father James Harrison was born in Ireland, in the year 1678. He entered the Society in Spain, took the four vows of his Profession in 1713, and died at Santiago, in January, 1724. He studied at Santiago and Salamanca, and was afterwards appointed Professor of Rhetoric. He became Rector of St. James', Compostella, from 1712 to 1724, the year of his death. During this period he converted many Protestants, and was held in great esteem by the people as a man of signal prudence, zeal, and energy, having fulfilled the duties of his post with singular success. When announcing his death, a Spanish Father delivered an eloquent eulogium on his character and work some ot his letters still exist at Salamanca.

◆ MacErlean Cat Miss HIB SJ 1670-1770

1705 CAST Cat
Collegium Numancia
“Didacus Henriquez O Connor”
Born 24/07/1678 Wexford
Entered10/01/1703 Salamanca
Studied at Irish College Salamanca before entry; Teaching Grammar 1

1714 CAST Cat
Collegium Numancia
“Didacus Henriquez”
Born 27/07/1679 Wexford
Entered 01/1702 Salamanca
Final Vows 25/03/1713
Studied at Irish College Salamanca before entry; Teaching Grammar 1

1717 CAST Cat
Collegium Compostella
“Didacus Henrriquez”
Born 24/07/1679 Wexford
Entered 10/01/1702 Salamanca
Final Vows 25/03/1713
Studied Phisosophy 3, Theology 4 before entry; Taught Grammar 8; Minister; Rector Seminary 4

1720 CAST Cat
Collegium Compostella
“Didacus Henrriquez”
Born 24/07/1679 Wexford
Entered 10/01/1702 Salamanca
Professed 4 Vows 25/03/1719
Studied Phisosophy 3, Theology 4 before entry; Taught Grammar 8; Minister; Rector Seminary now

1723 CAST Cat
Collegium Compostella
“Didacus Henriquez”
Born 24/07/1679 Wexford
Entered 10/01/1702 Salamanca
Professed 4 Vows 25/03/1713
Studied Phisosophy 3, Theology 4 before entry; Taught Grammar 8; Minister; Rector Seminary now

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

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

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

Born: 04 February 1906, De Courcey Square, Glasnevin, Dublin City, County Dublin
Entered: 01 September 1924, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1938, Milltown Park, Dublin
Final Vows: 02 February 1941, Rathfarnham Castle, Dublin
Died: 30 March 1983, Cherryfield Lodge, Dublin

Part of Clongowes Wood College community, County Kildare at time of his death.

Father was Overseer in the GPO and then Senior Inspector at the Department of Agriculture. Parents originally from County Derry.

Second eldest of a family of thirteen (2 deceased in infancy) and the eldest of seven boys, with six girls.

Early education at Holy Faith Convent, Glasnevin for five years he then went to Belvedere College SJ at the age of 12. He was then moved to Castleknock College.

by 1929 at San Ignacio, Sarrià, Barcelona, Spain (ARA) studying
by 1946 at St Xavier’s, Bombay (ARA) teaching
by 1954 at Rome, Italy (ROM) - writing
by 1963 at Rome, Italy (ROM) Vatican Radio

◆ Irish Province News

Irish Province News 21st Year No 1 1946

Fr. Thomas O'Donnell left Liverpool on the Mauretania for Bombay on Saturday, October 20th, He arrived in Bombay on November 3rd. He writes :
“In the science faculty here (St. Xavier's College) one of the many departments is devoted to cinematography and sound. It has its own private cinema-theatre. I am lecturing on Roman History to a B.A. honours group, two lectures a week. I am taking charge of the College sodality, and am already booked for two sermons, one on St. Francis Xavier in the College, and the other on St. John Berchmans in our church here”.

Irish Province News 21st Year No 2 1946

IN ALIIS PROVINCIIS DEGENTES :

India :
Fr. T. O'Donnell gave the Lenten Sermons in St. Peter's Church. Bandra, Bombay, on “Christ Crucified in the World To-day."

◆ The Belvederian, Dublin, 1984
Obituary
Father Tom O’Donnell SJ
Fr Tom O'Donnell SJ, whose voice we heard for many years from Radio Vatican, died on 30th March 1983. For two years on and off Tom had been unwell and had spent quite a while in hospital on two or three occasions. But, when on the last visit it was at length discovered he had a tumour on the liver and cancer in a lung, we knew that Tom's. time was limited, and thank God, we were right. For we feared he might have to suffer great pain before his death for a fairly long period. But, his time was indeed limited and he faded away to a quiet and painless death.

De mortuis nihil nisi bonum means that we should pass over in silence the faults and emphasise only the virtues of the dead; well for me, who knew Tom pretty intimately for 58 years, I am glad to be able to say with sincerity that his death was the moment of truth, the moment when Tom's great virtues caused his failings to disappear or rather appear as the petty faults what enhanced rather than diminished his really exceptional virtues.

The first of his virtues was his charity in word and deed. He spoke no uncharitable word. There was no bitterness in his make-up. He felt kindly to all his brethern, and was always ready to oblige. I would like to emphasise this last quality. He had it to a quite exceptional degree, ready to put himself to great trouble at any time to relieve someone of a burdensome task or procure something in town for : someone, the procuring of which involved strenuous leg work.

As a priest he taught for some years in Rathmines Technical School as well as sharing in the teaching of the Juniors in Rathfarnham. From there he was sent to teach at our High School in Bombay from where he had to return after two years with severe stomach ulcers, and enter St Vincent's hospital immediately to undergo a major operation, involving the loss of half his stomach. Following the sudden death of one of the Clongowes community, he was called upon to fill the vacancy for half a year. After this he went to Emo as minister for a year and thence to Milltown to profess Church History for eight years. If one were cynical, one could say that superiors were using his humility and sincere spirit of obedience to plug holes they found difficult to fill.

His next appointment was a novel one - for the majority of us, ancients - and indeed an exciting, if exacting task. ie, news editor and broadcaster in English at Vatican Radio, and finally beggar-in-chief in the USA and Australia to raise funds for a more powerful Vatican Radio. After fifteen years on this last task, his health again began to give trouble and he had to return home. After a year giving retreats in Manresa, he came to Ciongowes where he spent fifteen years doing once again a variety of tasks, none of great note till his death.

I said earlier on that Tom's faults - for he had a few - rather enhanced that detracted from the solid virtues of the man, He was somewhat vain - a fault innocent indeed but one that laid him open to much leg pulling by brethern, but he never resented or showed anger to the jokers and was all the more liked by them. Of pride, that really nasty vice, Tom bad not a particle. He had, I might say, a child-like reverence for those in authority in the Church and in the Society, a virtue so unIrish that it too gave many a good natured laugh to us, his friends, who were very Irish in this matter. Before finishing I must remind his friends and inform the rest that Tom was above all a man of deep faith and trust in God, and a fruit and proof of this was the great patience he showed in his many illnesses and operations, and never so much as in his last illness; and in each hospital he was respected and loved by his nurses for his patience, of course, but especially for his gratitude to them all for their services to him. Rest in peace.

◆ The Clongownian, 1983 & ◆ Irish Province News 58th Year No 3 1983
Obituary

Father Tom O’Donnell SJ

Fr Tom O'Donnell died on the 30th of March. For two years, on and off, he had been unwell and had spent quite an amount of time in hospital on two or three occasions, But, when on the last visit it was discovered that he had a tumour on the liver and cancer in a lung, we knew that Fr Tom's time was limited, mercifully-so as over a fairly long period we feared he might have to suffer great pain before his death. But his time was indeed limited and he faded away to a quiet and painless death.

“De mortibus nihil nisi bonum”, meaning that we should pass over in silence the faults and stress only the virtues of the dead. For me, as someone who knew Fr Tom pretty intimately over fifty-eight years, I am glad to be able to say with sincerity that his death was the moment of truth; the moment when his great virtues and qualities appeared.

The first of his virtues was his charity in word and deed. He spoke no uncharitable word. There was no bitterness in his make-up. He felt kindly to all his brethren and was always ready to oblige. He was obliging to a quite exceptional degree, ready to put himself to great trouble at any time to relieve some one of a burdensome task or procure 'some thing in Dublin for someone, the procuring of which involved a lot of leg work. Fr Tom was also an obedient man. If one scans briefly his career in the Jesuit Order, those of us who know what a trial it can be to have to change course even once, can realize what a humble and truly obedient soul Fr Tom was for he had to change direction often. As a priest he taught for some years in Rathmines technical school as well as sharing in the teaching of Jesuit students in Rathfarnham. From there he was sent to teach at our High School in Bombay from where he had to return after two years with severe stomach ulcers and enter Vincent's Hospital immediately to undergo a major operation, involving the loss of half his stomach. He came to Clongowes then where he spent the first half of the year as study prefect and the second half as prefect of studies in place of Fr Charles Barrett who had died suddenly at a cup match. From Clongowes he went to Emo as minister for a year and thence to Milltown to profess Church History for eight years. His next appointment was a novel and indeed an exciting, if exacting task. He was appointed news editor and broadcaster in English on Vatican radio and finally beggar-in-chief in the USA and Australia to raise funds for a more powerful Vatican radio transmitter. After 15 years at this last task, his health again began to give trouble and he had to return home. After a year giving retreats in Manresa House, in Dollymount, he came to Clongowes where he spent the next 15 years doing a variety of tasks, including editing the Clongownian.

Of Fr Tom's faults - for he had a few - it can be said that these rather enhanced than detracted from the solid virtues of the man. He was somewhat vain - a fault innocent indeed but one that laid him open to much leg pulling by his brethren. But he never resented or showed anger at the teasing and was consequently all the more liked. Of pride, that really nasty vice, Fr Tom had not a particle.

He had, I might say, a child-like reverence for those in authority in the Church and in the Society of Jesus - a virtue so unIrish that it too gave many a good natured laugh to his friends, who were very Irish in this matter.

Above all, Fr Tom was a man of deep faith and trust in God and a proof of this was the great patience he showed in his many illnesses and operations, and never so much as in his last illness where he displayed great patience and especially gratitude to all those who served him.

May he rest in peace.

Gerard O'Beirne SJ

Born: 04 September1729, Borja, Zaragoza, Spain
Entered: 30 March 1749, Seville Spain - Baeticae Province (BAE)
Ordained: 23 December 1755
Died: 20 January 1772, Bagnacavallo, Italy - Philippine Province (PHI)

Deported from the Philippines 12 May 1768

◆ Fr John MacErlean SJ :
1752 Left for Philippines and after completing studies went to work in Tubig and other places among the natives, especially the Tagulos.
1769 Expelled along with other Jesuits and arrived in Italy - worn out by hardships he had endured he died in 1772 at Bagnacavallo, Italy.

Born: 29 October 1706, Belcaire, Alets-les-Bains, Occitanie, France
Entered: 14 December 1753, Madrid, Spain - Toletanae Province (TOLE)
Ordained: - pre Entry
Final Vows: 02 December 1758
Died: 22 December 1773, Genoa, Italy - Toletanae Province (TOLE)

1757 Socius to the TOLE Novice Master

◆ Fr Francis Finegan SJ :
Son of Patrick (a colonel in the Spanish Army who was killed at the siege of Barcelona 1714, who called himself Lord of Pobblegalvan, and was professed cavalier of the Order of Calatrava) and Leonora née O’Keeffe both originally from Cork.
Its is possible that he was born in Cork and brought to France at an early age, and that the record in the Novice Entry Book records the family property rather than place of birth.
Already Ordained before Ent 14 December 1753 Madrid

1755-1758 After First Vows he was sent to act as Socius to the Novice Master at Madrid.
1758-1762 He was then sent as Procurator for TOLE at the Imperial College Madrid. He was eminently qualified for this position, as before entry he had studied civil law.
1762-1767 He as appointed as an Operarius at the Church in Madrid.
1767 He was exiled at the expulsion of the Society in Spain, and found refuge at Genoa, Italy, where he died 22 December 1773

Born: 23 May 1907, Bockagh, Ballaghadereen, County Roscommon
Entered: 14 November 1939, Tullabeg (HIB for Oregonensis Province - ORE)
Ordained: 01 April 1933, Madrid, Spain
Final Vows: 02 February 1950
Died: 16 June 1993, Spokane WA, USA - Oregonensis Province (ORE)

Parents were small farmers.

Youngest of three boys. Two sisters, one older and one younger both died.

Early education was at a local National school and then at the Christian Brothers in Ballaghadereen for two years. He then went to St Nathy’s College in Ballaghadereen for four years.

In 1927 he went to the Irish College in Salamanca and was ordained in Madrid on 01 April 1933.

He then went into the Cheyenne Diocese in Wyoming, USA, and worked there for six years.

Did novitiate in Ireland 1939-1941
by 1942 at Milltown (HIB) studying 1941-1943
by 1947 at Rathfarnham (HIB) making Tertianship

◆ Fr Francis Finegan : Admissions 1859-1948 - Alumnus of Irish College Salamanca

Born: 31 March 1923, Drumcondra, Dublin
Entered: 06 September 1941, St Mary's, Emo, County Laois
Ordained: 28 July 1955, Milltown Park , Dublin
Final Vows: 02 February 1959, Mungret College SJ, Limerick
Died: 19 April 2018, Cherryfield Lodge, Dublin

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

Brother of Colm O’Holohan - RIP 1998

Son of Patrick O’Holohan and Winifred Byrne. Father was a Civil Servant

Fourth of eight boys (1 deceased) with three sisters.

Early education was at a Convent school in Bray and then one in Dublin and then he went to Presentation College Bray (1928-1931). He then went to a Christian Brothers school in Dublin. He then went to to Belvedere College SJ (1934-1941)

by 1958 at Gandia, Valencia, Spain (TARR) making Tertianship
by 1994 at Orlando FL, USA (NOR) working
by 2001 at Simpsonville SC, USA (NOR) working
by 2004 at Lancaster SC, USA (NOR) working

Early education at Loreto Convent Bray, CBS St. Canice's NCR; Belvedere College SJ

1943-1946 Rathfarnham - Studying Arts at UCD
1946-1949 Tullabeg - Studying Philosophy
1949-1952 Belvedere College SJ - Regency : Teacher; Studying H Dip in Education at UCD (49-50)
1952-1956 Milltown Park - Studying Theology
1956-1957 St Mary’s, Emo - Assistant Socius; Bursar; Teacher; Confessor;
1957-1958 Gandia, Valencia, Spain - Tertianship in Palacio del Santo Duque
1958-1960 Mungret College SJ - Teacher
1960-1965 Belvedere College SJ - Teacher; Directs Conf VdP; Editor of “Belvederian”
1965-1966 Chivuna Mission, Zambia - Studying CiTonga
1966-1978 Chisekesi, Zambia - Teacher ; Spiritual Father; St John Berchmans Sodality; Editor “Canisian” at Canisius College, Chikuni
1969 Transcribed to Zambia Province [ZAM] (03/12/1969)
1978-1981 Mazabuka, Zambia - Teacher and Spiritual Father at St Edmund’s Secondary School
1981-1982 Sabbatical
1982-1986 Zomba, Malawi - Acting Rector; Professor of Moral Theology; Directs Pastoral Ministry at St Peter’s Major Seminary
1986-1987 Luwisha House, Lusaka, Zambia - Teacher at Juniorate; Writer, Director National Apostleship of Prayer, Edits Newsletter
1987-1988 Spokane, WA, USA - Pastor at The Ministry Institute
1988-1992 DeLand, FL, USA - Assistant Pastor at St Peter's Catholic Church
1992-2000 Orlando, FL, USA - Assistant Pastor at Holy Family Catholic Church
1992 Transcribed to Irish Province [HIB] (24/11/1992)
2000-2003 Simpsonville, SC, USA - Associate Pastor at St Mary Magdalene Catholic Church
2003-2009 Lancaster, SC, USA - Pastor at St Catherine Catholic Church
2007 Pastor at St Joseph Parish, Chester, SC; Pastor at St Michael’s, Great Falls, SC
2009-2018 Gardiner St - Writer; Chaplain St Monica’s; Locum in Mater Hospital; People’s Church in Clongowes
2014 Prays for the Church and the Society at Cherryfield Lodge

◆ Jesuits in Ireland : https://www.jesuit.ie/news/remembering-john-oholohan-sj/

Remembering John O’Holohan SJ
Fr John O’Holohan SJ died peacefully at Cherryfield Lodge, Dublin on 19 April 2018 aged 95 years. Prayers were said at Cherryfield Lodge on 22 April, and his funeral Mass took place at Milltown Park Chapel on 23 April, followed by burial at Glasnevin Cemetery, Dublin.
Born in 1923, John grew up in Drumcondra, Dublin and was educated at Belvedere College SJ in Dublin City. He entered the Jesuit novitiate at St Mary’s, Emo, County Laois in 1941. He studied arts at UCD and philosophy at Tullabeg, County Offaly. He did his regency as a teacher in Belvedere while also studying for the Higher Diploma in Education at UCD. He was ordained in 1955 after further studies in theology at Milltown Park, Dublin. John continued to teach in Jesuit schools in Ireland and did his tertianship in Spain.
In 1965, John went to the missions in Zambia. There, he learned the Chitonga language, taught in schools, and ministered as Spiritual Father among other roles. He was transcribed to the Zambia Province in 1969. He continued to mission in Zambia except for a period as a key formator in St Peter’s Major Seminary in Malawi from 1982-1986. He was the national director of the Apostleship of Prayer in Zambia from 1986- 1987.
In his later years, John worked in pastoral ministry in the United States from 1987-2009. First in Washington state as pastor, then in Florida as assistant pastor, and later as associate pastor and pastor in South Carolina. In the meantime, he was transcribed to the Irish Province again. He returned to Ireland as a member of the Gardiner Street Community in Dublin where he was a writer among other positions. Notably, John celebrated his 90th birthday in 2013, and he finished the day by watching reports of the election of Pope Francis.
He moved to Cherryfield Lodge nursing home in 2014 where his family visited him very often, and he was most appreciative of the care he received there. John died peacefully on the evening of 19 April in the loving care of the staff at Cherryfield. He is deeply regretted by his sisters Dympna Cunningham and Nesta Tuomey, his brother-in-law Larry, his nephews, nieces and extended family, his Jesuit Community and by many friends in the United States.
Ar dheis Dé go raibh a anam dílis.

The Early Years – in appreciation of my brother John Terry O’Holohan SJ by Nesta Tuomey
As I often told you your influence on me when I was growing up gave me my strong faith in Jesus Christ and your loving chats about God and the saints so interesting and inspiring, they led me to know and want to love Him from an early age. When you took my sister and myself on walks in the Botanic Garden I particularly remember your stories about Wopsy, the little angel, who was always getting into trouble but when he saw the error of his ways he was penitent and tried to do better. He was the role model for me when I was as young as five or six and I loved hearing about him and all the adventures he had. When you were appointed to Belvedere College you would often bring the boys’ essays home with you and allow us to read them, even, at times, to allot marks in order of excellence. All very exciting and heady stuff for ones as young as we were then. Of course, you would put your own marks on the actual copies but it taught us literary appreciation and perception. I remember being intrigued by the letters A.M.D.G. written at the top of each copybook page. When I asked, you explained what the letters stood for – Ad Majorem Dei Gloriam which was the Latin motto for the Society of Jesus founded by St. Ignatius of Loyola and meant ‘To the greater glory of God’. We enthusiastically imitated the Belvedere boys and put A.M.D.G. at the top of our exercise copies until the Sacred Heart nuns at our school in Leeson Street gently bid us to desist.
Undoubtedly, you passed on to us your own fervour and love of St. Ignatius and when you were ordained you chose to spend your Tertianship at Valencia in Spain, despite the rigorous regime this would entail. When you returned to Ireland after a year away, you could speak Spanish and loved to tell us of St. Ignatius and how he came from a very wealthy family and what a proud aristocratic man he was. How when his leg was severely injured by a cannon ball at the Battle of Pamplona he courageously endured the agony of having it broken again and set without benefit of anaesthetic, rather than endure the mortification of walking for the rest of his life with a limp. During his long convalescence, as his leg slowly healed, he underwent a religious conversion. The only books available to him were the lives of the saints but, before long, he found them very much to his taste, and was inspired by the courage and sacrifice of the men and women who showed their burning love in their unconditional service of God. Giving up his great wealth, he resolved to live a life of poverty and sacrifice, doing everything to the greater glory of God, later founding the Society of Jesus. I read the books you gave me including the Spiritual Exercises of St. Ignatius and learned discernment and how to make the right decisions but that was not until I had reached a more mature age.
Back in my childhood I very much liked hearing of St. Ignatius’s life and generosity and how when St. Francis Xavier was very strict on new novices and inclined to send them away from the seminary St. Ignatius always gave them a second chance and took them in again by the back door. That was the saint for me, I decided, he was just like Jesus Christ compassionate and ready to forgive and I found myself very much drawn to the order you had chosen to join. From what you told me I was aware that at the age of seven you knew that you wanted to become a priest and it was through your influence on your pupils at Belvedere that a great many joined the Jesuits and were ordained priests. I was no saint myself and in those early years when I used to complain about having to set the Sunday lunch table while my older sister sat listening to you, you told us the story of Mary and Martha, pointing out that in listening to Jesus and letting her sister cook and set tables ‘Mary had chosen the better part’, as indeed she had. But I could never really like Mary or Martha and would have much preferred to be sitting comfortably listening to your stories myself, particularly, when you had such a wonderful way of engaging our interest. You often told us the Bible was the most exciting book ever written, certainly it was the most blood thirsty too. The stories of David and Jonathan’s great friendship and Saul’s jealousy came alive when you told them, making me long to read them for myself.
You were always very generous with your time and I particularly loved the way you would keep front seats for us at the Belvedere College operas. How we loved Gilbert and Sullivan and came to know all the songs. I can still see you young and vigorous, your soutane flying out behind you, as you came smiling towards us. There were our ‘Lemmo’ parties when you financed a bottle of fizzy lemonade and the luxury of Mikado biscuits with jam and marshmallow topping. You would play cards with us, simple games of ‘Snap’ or ‘Beggar My Neighbour’ and there would be a sweet as the winner’s prize. My mother used to laugh and say you could see no wrong in us, I suspect she would have liked us to be more like model children but was forced to put up with the reality.
On looking back, it was on our walks as children and later when you came to spend your leave from Africa with myself, my husband and children, becoming their friend as you had become mine, that our friendship blossomed and grew. I am so thankful you entered into our lives from the beginning enriching them by your affectionate presence, always stirring us gently to an awareness of Jesus and telling us how important it was to put him first in our lives. Somehow you always saw the best in us no matter what and by your unstinting friendship and wise counselling helped us to become more worthy, less selfish, less self- orientated. Undoubtedly, you helped and guided so many others while abroad on the missions in Africa and during your time spent in America as a Jesuit priest. By your ministry you have touched so many lives. At 86 you returned home to Ireland, having been pastor to three parishes in South Carolina, where you had a driver who brought you to the distant towns to say the weekend masses. You took on so much having always expressed the desire to ‘work while there was work to be done’, always of the mind that you would go anywhere a priest was needed; in your eighties even offering your services on an American troop ship. When the officer with a smile in his voice asked, ‘Do you mind my asking, Father, how old you are?’ you told him your age, adding ‘Well, even if I can’t go on board I can set up a confessional on the dock,’ adding the sobering observation, ‘Many of those young soldiers will never come back from Afghanistan and it may be the only time they will have an opportunity to confess before death.’
With your passing, I feel as though I have lost my best friend but believe and take consolation from the fact you have gone to a better place and you are now with Jesus whom you served so faithfully and for so long. With all my love and thanks until we meet again.

◆ The Belvederian, Dublin, 1966

First Impressions of Zambia : Father John O’Holohan SJ (OB 1941)

Lusaka - The Capital
The darkness was falling as we landed at Lusaka airport. I was surprised at the modern and efficient aspect of the streets and traffic arrangements. The people were the main interest. There was great variety of colours, black, brown, and white. The bulk of business seemed to be run by Europeans and Indians. Lusaka has a population of 118,800 of whom 13,800 are non-Africans. It seemed to me like a large country town in Ireland, but it, is growing steadily in population and popularity. I stayed at the parish church of St Ignatius which was built by Father Dermot Murphy (OB 1933), now Father Minister in Canisius College. The PP is Father Denis O'Connell SJ, who taught as a scholastic in Belvedere from 1950 to 1953. On Sunday I said the 10.00 am Mass and preached at four Masses.

I left Lusaka next day with Father Arthur Clarke SJ, the Rector of Canisius College, to drive south to the Chikuni Mission Headquarters. As we drove on in the brilliant sunshine between acres and acres of bush country which covers so much of central Africa, and glimpsed the round huts of the Africans between the trees, I realised that I was now really in the heart of Africa. From the moment I stepped onto African soil I noticed a change of atmosphere, the tempo of life seemed slower, outside the city the clock went back hundreds of years. The heart-throb of Africa beat slowly and steadily like drums at evening.

Chivuna Mission Station
The main road south is a very good one most of the way. Sometimes it degenerates into a narrow strip of tarmac so that it is necessary to shift onto the clay surface when passing cars. This can be quite dangerous, clouds of dust rendering visibility almost nil. About 27 miles on we passed over the great Kafue river where I saw my first hippos, ten of them were wallowing in the warm water near the bridge. After 50 miles more we stopped at Mazabuka to call to see to ever cheerful Father Tom O'Meara, SJ from Mallow. Our next brief stop was at the bishop's house in Monze, 120 miles from Lusaka. There we turned off the main road to drive west over the dirt road to Chivuna 27 miles in the bush. As the swift Africa twilight merged into darkness we reached the mission station situated on a slight elvation. The Superior, Father Bernard Collins SJ, gave us a hearty welcome. He knows Belvedere well; he taught there both as scholastic and a priest. In fact he taught me Greek for the Intermediate Cert in 1939 . Now I was coming back to sit in a desk before him in Central Africa and study Citonga, one of the thirty different Bantu dialects in use in Zambia. Of all the languages I have studied there is only one which bore any resemblance to Tonga, and that Hebrew. Fortunately the letters used are the same as in English, but the whole structure and syntax of the language is different. Most languages vary their tenses and cases, modulating their terminations; Tonga do the reverse, it changes its prefixes and makes the noun, adjective and verb undergo complicated changes to preserve this kind of agreement. Some words evoke memories of English, either by chance or because they are from the English. Some examples interesting words are: mutwe - head, bong - brains, impongo - goat, taata - father; baama - mother, muntu - man, bantu - me The Ave Maria begins: “Wabonwa Mari ozwide luse, Mwami nkwali kuli nduwe ..

Each day we rose at 5.00 am - 5.30 to 7.00 was spent in prayers and celebrating Mass. Classes began at 8.00 and ended at 10.00 am The rest of the day was spent most in private study varied by sessions with a African tutor. The usual course is one year - I was trying to do it in three months - was very painful, and I felt a new sympathy for my pupils in Latin and Greek in Belvedere.

Life in the Bush
When I was told I was going to spend three months in the bush I was prepared for very primitive conditions. At Chivuna I found a well-built house with running water, gauze over the windows and electricity from 6.00 to 9.30 p.m. nightly. The last convenience was due to the presence of a large educational settlement beside us. The Irish Sisters of Charity run very efficiently a large secondary and primary school for girls. They had a machine generating electricity and we shared its light. Beside the convent there is a clinic run by the Sisters which rivals seriously the reputation of any local medicine-men. Zambia is ful of strange contrasts; it is straddling two worlds. In the cities you are in the twentieth century; in the bush you seem to be almost in the stone age. Only a hundred yards from my room there were people living in a manner that was ancient when Caesar invaded Britain. They live in round huts made of bricks, mud or straw. Their staple food is maize seasoned with meat, fish, vegetables, nuts, according as fortune favours them.

One day at the building site near us I saw a devoted wife bringing dinner to her husband at midday: she had two dishes perched on her head and when she presented them to him she did so on her bended knees. There is no doubt who is the official master in the home. In the African tradition the woman is held to be inferior to the man, and virtually his slave. All this is changing now with the rapid improvement of living conditions and education in Zambia. When a girl is through a secondary school she is able to secure personal independence. Boy or girl finishing secondary school has great opportunities for good positions in the country. Even if a boy fails his exams he can still get a job.

Many European teachers have come out to Zambia on a contract to teach for two years. They are doing great work. Many more are needed. Zambia is about nine times the size of Ireland, but its population is less than four million. It is a wealthy country and is spending great sums on education. For five years all education, books, etc, are free. The great need is for teachers, The Government is pouring twenty million pounds into new schools, hospitals and administration centres, and building contractors are so overloaded that they cannot begin to meet the demand for private housing. The new buildings in Chivuna are being built by the Irish firm of Sisk. Signs of progress are everywhere. Africans driving ox carts are passed in a cloud of dust by Africans speeding by in Chevrolets. Near prirnitive huts you see fine modern bungalows springing up. At night I heard the drums beating in the darkness and distance; near the parish church I saw workmen sitting around a fire with a transistor blaring out the top ten. People come to the clinic for treatment for all sorts of ailments; some still consult local quacks and are much influenced by them. Sometimes the sick person comes to the doctor to try to have the medicine-man's failure remedied. One day a youth of 19 came in to the clinic, “I am bewitched”, he said. The Sister laughed at his fears, took his temperature; he seemed in perfect health. He insisted he was going to die. His friends came in and added helpfully “Yes, he is going to die, he is bewitched”. True enough later the healthy young man died. His friends came and took the body away. It is very hard to explain such things.

I have made many forays into the bush in a Landrover to bring people to hospital, sometimes it has been at night alone with a rather formidable looking African complete with club, as a guide. Always I have found them gentle and courteous. Up to very recent times the Tonga people were shamefully neglected. They are fast becoming the complete controllers of their own destinies. They are fortunate in having such a remarkable man as President Kaunda as their leader. He is a man of Christian principles, moderate and idealistic. He welcomes help from Europeans; the white missionary is welcome and respected. There is a great chance for the Catholic Church here.

Born: 1594, Muskerry, County Cork
Entered: 17 March 1621, Portugal - Lusitaniae Province (LUS)
Ordained: 21 December 1619, Seville, Spain - pre Entry
Final vows: 16 August 1636
Died: 28 February 1656, Professed House, Lisbon, Portugal - - Lusitaniae Province (LUS)

Alias Cornelio de San Patricio

Had studied 3 years Theology at Seville before Ent
1625 At Irish College Lisbon, Prefect of Theologians and Philosophers
21628 Teaches Theology at College of St Miguel, Azores
1633-1636 A Master of Arts, now teaching Casus at Évora
1639 At Irish College Lisbon teaching Moral and Scholastic Theology
1642-1656 At Professed House Lisbon, Confessor, Concinator, Teaching Moral and Special Theology
Published “Disputatio de Regno Apologetica Hibernia”. This was republished by Trinity College to incite odium against Catholics and prevent their emancipation (Foley 476)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Writer; Professor of Theology at Évora and elsewhere; described as very brave and pious; was a great light in Moral Theology in Lisbon (“Annales” Franco). A celebrated man of his day.
He rendered great service during an earthquake and eruption in San Miguel, Angra, Azores
Harris “Writers of Ireland”, where he mentions that he published under the name Constantine Marullus “Disputatio apologetica et manifestiva de jure Regni Hibern : pro Catholicis Hibernis adversarus haereticos Anglos”, quarto, Frankfort, 1645. Book 1, p 121. Harris was bitter against him, and gravely asserts that Gregory XIII, who had then been dead and buried for fifty-seven years, granted a Bull in 1642 to Owen Roe
(cf Gilbert’s “History of Affairs in Ireland” part ii pp 668 and 739; Foley’s Collectanea - where he is called Constantine or Conon O’Mahony )

Fr Francis Finegan SJ :
Had studied and was Ordained at Irish College Seville 21 December 1619 before Ent 17 March 1621 Portugal (While he was still engaged in his studies he was expelled from the College but received back after he had expressed repentance for his fault) Then he Entered a year later in Portugal.
Once he Entered in Portugal he used the name “Cornelio de San Patricio”
After First Vows Sent as Prefect of Studies to Irish College Lisbon
1626 Sent to the Azores as Professor of Moral Theology at San Miguel, Angra, quickly establishing a high reputation throughout Portugal. During the 1630 earthquake at San Miguel, he showed resourcefulness and courage in bringing help and consolation to those rendered homeless by the disaster.
1633-1639 Sent to Évora to teach Moral Theology. He had graduated MA - but unclear if this was in Spain or Portugal.
1639-1642 Sent to Irish College Lisbon to teach Moral Theology
1642 Operarius at the Professed House in Lisbon, where he died 28 February 1656
His celebrated book “Disputatio Apologetica et Manifestativa de Iure Regni Hiberniae pro Catholicia Hibernis adversus Haereticos Anglos ” possibly makes him considered as the first Irish “separatist” of modern times. This book was circulated in Lisbon, but bears the name of a non existent publisher in Frankfurt. The book was denounced by João IV of Portugal, an ally of England. O’Mahony proposed that the solution to Irelands problems might be the election of a King of old Irish stock, and also urged war to the death of all English Protestants in the country. The thesis of the book was used by the Confederation of Kilkenny to attack the position of Eoin Ruadh. It was a century and a half later, with Wolfe Tone and the United Irishmen before this thesis was proposed again. O’Mahony’s book was reissued in Dublin in 1826 by those who wished to raise anger against the Catholic Church and the Emancipation movement.

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
O'Mahony, Conor
by Tadhg Ó hAnnracháin

O'Mahony, Conor (1594–1656), Jesuit academic and author, was a native of Muskerry, west Co. Cork. Little of his early life is known until his entrance into the Irish College at Seville, probably in 1614, where he studied philosophy and theology for three and four years respectively, ultimately graduating as master of arts and doctor of divinity. He was admitted to minor orders on 7 June 1618 and was ordained a priest on 21 December 1619. The following year he was almost expelled from the college for unspecified misdemeanours. In 1621 he entered the novitiate of the Society of Jesus in Lisbon and took the name ‘Cornelius a Sancto Patricio’. In and around 1626 he went to the college of San Miguel in the Azores, where he was to spend seven years as professor of moral theology. He is also recorded as having performed great service to the victims of an earthquake and eruption at Ponta Delgada in 1630. O'Mahony held the chair of moral theology at the university of Evora (1633–5), and in 1636, the year of his final profession as a Jesuit, was transferred to Lisbon, where he became professor of dogmatic theology for five years.

The experience of living in Portugal during the Braganza revolt against the Spanish Habsburgs and, almost certainly, personal acquaintance with several of the Jesuit scholars who provided intellectual justification for the Braganza position, were of critical importance in conditioning his own reaction to rebellion in Ireland and the formation of the Confederate Catholic Association in 1642. In 1645 he published in Lisbon the text on which his historical reputation rests, the Disputatio apologetica de iure regni Hiberniae pro catholicis Hibernis adversus haereticos Anglos, a two-part work consisting of a ‘disputatio’ and an ‘exhortatio’.

O'Mahony's purpose was to demonstrate that the ‘Hiberni’, a generic term which he used to denote all the catholics of the island, had the right to reject the authority of the monarchs of England over Ireland. In the ‘disputatio’ he first rehearsed a series of arguments which might be advanced to legitimise English authority, and then proceeded to attack them. His arguments were intensely legalistic and the historical underpinning was somewhat weak. The second part of the ‘disputatio’ was relatively stronger. It adapted the work of Bellarmine, Suarez, and Molina to build a case that, even if English monarchs had once legitimately ruled over Ireland, the Irish retained the right to eliminate their authority because of the lapse into heresy of Charles I and his two predecessors. The ‘exhortatio’ that followed, drawing heavily on biblical example, urged the Irish people to choose a new catholic and native monarch and to eliminate all the remaining heretics in the island.

Although emotional resonances with O'Mahony's book can be detected in some manuscript material produced after the rebellion of 1641, it received almost no public support among the audience for which it was avowedly written, the Confederate Catholics of Ireland. The book ran counter to the dominant current in Irish catholic political ideology, which stressed the legitimacy of Stuart rule. In 1645, the year of its publication, even the clerical convocation, the most militant group within the association, dismissed out of hand the idea that Charles was not the confederates’ legitimate king. Radical catholics within the association opted to refer to the confederate oath of association to justify their objectives, rather than to O'Mahony's dangerously divisive argumentation. Moreover, the frank approbation in the ‘exhortatio’ for the killing of 150,000 protestants since the initial rebellion was particularly unwelcome to the great mass of the Confederate Catholic leadership, who wished to avoid any link to the alleged massacres of 1641. The confederate executive ordered that copies of the book should be burned by the common hangman, and evidence has survived that the city of Galway independently expressed its abhorrence for the book and its author. Peter Walsh (qv) is also said to have preached nine sermons against the book in Kilkenny.

Although it attracted little support in Ireland, O'Mahony's text did contribute to the divisions that racked the confederate association in the later years of the decade. It was feared in some quarters that his book was intended to provide the theoretical underpinning to an attempt by Owen Roe O'Neill (qv) to wrest the sovereignty of Ireland from the Stuart monarchy. O'Mahony's work also increased the difficulties of the papal nuncio Rinuccini (qv), who was suspected of plotting to establish papal suzerainty over Ireland and who was accused in Rome by Sir Kenelm Digby of tolerating the Disputatio apologetica. Rinuccini may also have refused to hand John Bane, a parish priest in Athlone, over to secular justice after he was discovered with a copy of the book in his possession. For his part the papal nuncio related some of the hysteria evoked by the text to the fears of secular landowners that O'Mahony's arguments might be used to delegitimise their continued possession of former monastic property. The divisive effect of the book seems to have been heightened by the general lack of knowledge concerning the true identity of its author. This may well have been a conscious decision on the part of O'Mahony, as the title page of the book gave a bogus place of publication. Alternatively, the reference to Frankfurt as the place of publication in the title imprint may have been a device to escape the attentions of the Portuguese censor.

As it transpired, the efforts of the English ambassador, Sir Henry Compton, resulted in two separate condemnations of the text in Portugal on 6 April and 5 December 1647, although no action seems to have been taken against O'Mahony. In the post-confederate period the Irish Jesuit did reveal himself as the text's author to Patrick Plunkett (qv), bishop of Ardagh. Having been in good health, he died suddenly 28 February 1656 at the Jesuit House in Lisbon.

After his decease, copies of the Disputatio were never common: the authors of the Commentarius Rinuccinianus, for instance, had never seen the text but it did enter into later Irish protestant mythology. In 1689 Richard Cox (qv) described it as ‘a most treasonable and scandalous book’ and observed that it was not publicly condemned by the congregation of catholic clergy in Dublin in 1666. A small number of copies of the work were reprinted, apparently in 1826, probably as part of the campaign against catholic emancipation.

Peter Walsh, The history and vindication of the loyal formulary of Irish remonstrance (1674); Edward Borlase, The history of the Irish rebellion (1680); Richard Cox, Hibernia Anglicana: or the history of Ireland from the conquest thereof by the English to the present time (1689); G. Aiazzi, Nunziatura in Irlanda di Monsignor Gio. Baptista Rinuccini arcivescovo di Fermo negli anni 1645 à 1649 (1844); Records of the English province of the Society of Jesus, vii, pt ii (1883); Stanislaus Kavanagh (ed.), Commentarius Rinuccianus, de sedis apostolicae legatione ad foederatos Hiberniae catholicos per annos 1645–9 (6 vols, 1932–49); J. P. Conlon, ‘Some notes on the Disputatio apologetica’, Bibliog. Soc. Ire., vi, no. 5 (1955), 66–77; P. Ó Fionnagáin, ‘Conor O'Mahony, S.J. (1594–1656): separatist’, O'Mahony Journal, xvi (1993), 3–15; Tadhg Ó hAnnracháin, ‘ “Though hereticks and politicians should misinterpret their goode zeal”: political ideology and catholicism in early modern Ireland’, Jane Ohlmeyer (ed.), Political thought in seventeenth-century Ireland: kingdom or colony (2000), 155–75

◆ James B Stephenson SJ Menologies 1973
Father Cornelius O’Mahony SJ 1594-1656
Constantine O’Mahony was born at Muskerry County Cork and became a Jesuit in 1621. When his formation was complete, he professed Philosophy at Lisbon.

In 1645 he published his “Disputatio Apologetica et Manifestiva de Iure Regni Hiberniae pro Catolicis Hibernis Adversus Hereticos Angles”. It was published under the pen name Constantine Marillus. The thesis of the book was that the supreme authority of a nation lies in the representatives of the people, the teaching of St Robert Bellarmine and Suarez. The book gave great offence to the Supreme Council at Kilkenny, and had the distinction of being publicly burnt in the market place of the same town. It was reprinted in Dublin in 1827, 100 copies. The book is singled out for special mention and attack by Hector McPherson in his book called “England’s Fight with the Papacy” in the chapter entitled “The Jesuits in History”. McPherson says that O’Mahony was regarded as “a great light in moral Theology in Lisbon, according to Roman Catholic circles”. Harris in his “Writers of Ireland (p121) describes O’Mahony as “a Jesuit of most virulent temper”. However, we are warned by Oliver and his colleagues, that Harris’ opinion of the author and his work must be received with caution – “much is heavily grounded on hearsay evidence”.

Fr O’Mahony was often called Cornelius a Santo Patricio. He was alive in 1650 at Lisbon, though very old

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
MAHONY, CONSTANTINE, born at Muskerry, in the County of Cork,and often called “Cornelius a Sancto Patritio” Harris, p. 121, Book I, of the writers of Ireland, describes him as “a Jesuit of a most virulent temper”, and says that he published a book under the feigned name of Constantine Marullus, entitled, “Disputatio Apologetica et Manifestiva de Jure Regni Hiberniae pro Catolicis Hibernis adversus Haereticos Anglos”, 4to. Frankfort, 1645. Harris’s character of the work and of its author must be read with caution : much is evidently grounded on the hearsay of enemies. One assertion, that Pope Gregory XIII, had granted to Owen Rowe O’Neil a Bull in 1642, “whereby all the actors in the bloody massacre of the foregoing year are blessed”, is the compound of the vilest absurdity and most atrocious falsehood. That good old Pope had been honestly dead and buried 57 years before the appearance of this Irish Bull. F. Mahony was still living in 1650, at Lisbon, but far advanced in years.

Born: 11 July 1707, San Sebastián, Spain
Entered: 23 May 1723, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: 30 November 1732, Valladolid, Spain
Final Vows: 06 January 1741, Bergara
Died: 24 March 1772, Castel San Giovanni, Piacenza, Italy - Castellanae Province (CAST)

Younger brother of Dominic RIP 1772

◆ Fr Francis Finegan SJ :
Son of John and Julia née Cruise (de la Cruz) brother of Dominic
After First Vows he studied Philosophy at Palencia and Theology at St Ambrose, Valladolid where he was Ordained 30 November 1732
1737-1740 After Tertianship he held a Chair of Philosophy at Bilbao and later at Orduña.
1744-1750 He held a Chair of Philosophy at Santander.
1750 He lost his memory completely and had to be cared for in the community, yet notwithstanding this infirmity he accompanied the exile of his Spanish brethren in 1767
He died at Castel San Giovanni 24 March 1772
The superior of the Irish Mission, Ignatius Kelly, asked the General to have the Meagher brothers assigned to the Irish Mission but Spanish Superiors determined to hold on to these brilliant brothers

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

Older brother of Daniel RIP 1772

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

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

Older brother of William Nelson O’Neill RIP 1770

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

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

◆ In Chronological Catalogue Sheet

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

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

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

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

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

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

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

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

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

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

Born: 02 July 1594, Meanus, County Kerry
Entered: 26 December 1622, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: c 1622, Salamanca, Spain - pre Entry
Final Vows: 05 August 1639
Died; 22 February 1684, Royal College, Salamanca, Spain - Castellanae Province (CAST)

Son of Arnissius O’Sullivan and Cecilia Carty

1625 Minister of Irish College Salamanca Age 33 - 1626 given as in Spain
1628 at Oviedo College, Minister Age 32. Has talent and mature judgement
1633 Came to Mission was Rector of Compostella
1637 ROM Catalogue “because he has always been alone, Informationes cannot be had
1649 At Waterford (55 after name)
1655-1684 Irish College of Salamnca. Confessor, was Superior of the College (1669-1675). Is very proficient in letters. Age 61 Soc 37
Is this the one of whom and English spy wrote “There is one Sir Teage O’Sullyvan...an earnest preacher of Popery...in Waterford” and “James Sherlock doth reteyne in his house one Doctor Teige O’Swillivan, a Jesuyt Semynary” (Kilkenny Arch Journal Vol I Part I pp82-83

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
He was of the O’Sullivan Mór or the O’Sullivabn Beare Clan. He was a cousin of Count (Conde de) Berehaven
Studied Theology for four years in the Society, and knew Irish, English, Spanish and Latin
Was Rector at Compostella
1633 Sent to Irish Mission and became a Superior of Limerick Residence for five years (1646).
Mercure Verdier in his 1649 Report to the General on the Irish Mission found Thady at Waterford aged c 55, and reports him as eminent for virtue. learning and nobility. He possessed talents for business and public oratory, was a descendant of the ancient Irish, had few equals and ought to be promoted to the office of Superior of the Irish Mission”. (cf Oliver, Stonyhurst MSS)

◆ Fr Francis Finegan SJ :
Son of Dermot and Cecilia née McCarthy
Had studied at Santiago and Salamanca where he was Ordained 1622 before Ent 26 December 1622 CAST
After First Vows he was sent for further studies to Santiago
1629 Rector of Irish College Santiago
1633 Sent to Ireland and initially was in Kerry, but was later sent to Limerick where he became Superior.
He was at Waterford when Mercure Versier came on his Visitation 1748-1749. In Verdier’s Report to the General he praised Thady's gifts of character and intellectual ability. He considered him well fitted to be Superior of the Mission.
At the Cromwellian conquest he went to England and worked among the Irish there. He was arrested and sentenced to death but his sentence was commuted to one of deportation.
He found refuge in CAST and spent many years as an Operarius at the Church attached to the Royal College Salamanca, where he died 22 February 1684.
After the Restoration the Irish Mission Superior tried to have him sent back.
He was a scion of the House of Bearhaven and the Earl of Bearhaven before his death appointed his Jesuit cousin executor of his will.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
O’SULLIVAN, THADAEUS, Pere Verdier, so often mentioned, found this Professed Father at Waterford, and states that he was about 55 years of age. that he was eminent for virtue, learning, and nobility; that he possessed talents for business and Pulpit Oratory : that he was a descendant of the ancient Irish; that he had few equals; and that he ought to be promoted to the rank of Superior of his brethren, or Consultor of the Mission.

Born: 13 December 1892, Santa Maria del Camí, Mallorca, Spain
Entered: 01 February 1915, Gandia, Valencia, Spain - Aragonite Province (ARA)
Professed: 15 August 1916
Died: 21 August 1945, Barcelona, Catalonia, Spain - Aragonite Province (ARA)

by 1925 came to Riverview, Sydney, Australia (HIB) working

Born: 26 November 1878, Puebla, Mexico
Entered: 07 September 1897, Loyola Spain - Castellanae Province (CAST for MEX)
Ordained: 30 July 1911, Milltown Park, Dublin
Final vows: 25 February 1916
Died: 05 April 1953, Residencia de la Votiva, Mexico City, Mexico - Mexicana Province (MEX)

by 1912 came to Tullabeg (HIB) making Tertianship

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280 :
He Entered the Society 1897 at Loyola Spain for the Province of Mexico.
After First Vows he studied Rhetoric at Burgos and then Philosophy at Oña, Spain.
1904-1906 He was sent to Mexico for regency at Mascarones College and Guadalajara College
1906-1911 He returned to Oña and Hastings, England for Theology
1911-1912 He made Tertianship at St Stanislaus College Tullabeg, Ireland
1913-1915 He was sent home to Mexico and Mascarones College, Mexico City, and he also worked around the city.
1916-1924 He was sent to teach Theology in Montreal, Canada
1925-1931 He came to Australia and Corpus Christi College, Werribee to teach Theology. He was lent to Australia to give some strength to the Diocesan Seminary when it was in its infant stages. He was a man of keen intellect and considerable learning, and was a good Professor. He could be a little oversensitive and downcast when things did not go as he wished. He asked on a number of occasions to leave Corpus Christi, but was, with difficulty, persuaded to stay. He was also highly valued as a retreat giver, especially to Priests.
1931-1932 He was engaged in pastoral work in Toronto, Canada
1932-1941 He returned to Mexico as a Chaplain to English speaking Americans and doing pastoral work
1941 He was Superior at the Enrico Martinez Residence, and held the same office at Residencia de la Votiva in Mexico City from 1952

His contemporaries believed him to be a great Jesuit., very intelligent, a good and generous friend with a large heart. he had a strong character and somewhat austere appearance. He made a good impression on all he met.

◆ Irish Province News
Irish Province News 6th Year No 3 1931
Werribee :
Fr. de la Peza has been recalled to Montreal. When the hour of his departure arrived a very large contingent of the students gathered on the railway platform. With them were all the available Fathers of Corpus Christi and representatives of other houses. Fr. de la Peza was evidently moved at the kindness shown to him. A rousing three cheers accompanied the moving off of the train.
At Sydney there were other demonstrations of farewell, particularly an entertainment given by the Rector of Riverview, in which the Apostolic Delegate and other representative clerics took part, and in which complimentary speeches were made referring to the departing Father's success as a preacher, professor, and giver of clerical retreats.

Died: 15 February 1744, Seville, Spain - Baeticae Province (BAE)

◆ Old/18 has “Pihardo” (2nd founder of Irish College Seville) RIP 15 February 1744 Seville (BAE)

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

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

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

Died: 15 May 1714, Santiago de Compostella, Spain - Castellanae Province (CAST)

◆ In Old/15 (1)

Born: 10 September 1724, El Puerto de Santa Maria, Cadiz, Spain
Entered: 07 September 1741, Watten, Belgium - Angliae Province (ANG)
Ordained: 1748
Final Vows: 02 February 1759
Died: 25 August 1802, Chiesa del Gesù, Rome, Italy - Romanae Province (ROM)

1772 ROM Catalogue At English College Rome Spiritual Father of Church, Repetitor, Consultor

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Born El Puerto de Santa Maria, Cadiz, Spain of Irish parents
Probably a kinsman of Nicholas Porter, merchant and Mayor of Waterford in 1689.
1754 Missioner at the College of the Holy Apostles, Suffolk
1763 Spiritual Father at English College Rome briefly and then Valladolid (ANG Catalogue 1763)
1767 Banished with his brethren from Spain 14/ April 1767
1771 At English College Rome as Spiritual Father
Minister at Ghent; Prefect at St Omer

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
PORTER, NICHOLAS, born at Porto S. Maria, near Cadix, the 10th of September, 1724. His Father was English : his Mother was Spanish. In 1741, he entered the Novitiate, and 18 years later became a Professed Father. For a short time he lived in the English College at Rome; thence departing for Spain, was involved in the storm that burst on his brethren, the 4th of April, 1767, and was banished from that kingdom. Previous to the general suppression of the Order, this good-natured little man settled himself in Rome, and for a short time was Spiritual Father in the English College there, but subsequently accepted the situation of Tutor to the sons of Mr. Denham, the Banker in Strada Rosella. When that Banker failed, F. Porter retired to St Carlo : and strange to say, got himself initiated in the Third Order of St. Francis. Soon after this, he quitted Rome for Naples, and attached himself to the Family of Palomba, wealthy Merchants in that City. In 1797, he returned to Rome, and was admitted into the Giesu, where he was a fixture until his pious death, on the 25th of August, 1802, set. 78.

Born: 16 April 1732, County Waterford
Entered: 08 September 1750, Madrid, Spain - Toletanae Province (TOLE)
Ordained: c1759, Alcalá, Spain
Final Vows: 02 February 1768
Died: 22 February 1795, St, Patrick's, Waterford

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1783 Succeeded Father St Leger as PP of St Patrick’s Waterford
1793 Fathers Power, O’Halloran, O’Callaghan, Mulcaille and Betagh (the five survivors) met and agreed to confide the funds to Father O’Callaghan to be kept for the Restored Society.

◆ Fr Francis Finegan SJ :
Son of Nicholas and Helena née Keating
Studied at Irish College Salamanca from 07 August 1748 for two years before Ent 08 September 1750 Madrid. He originally expressed his desire to join the Society and his Rector at Salamanca John O'Brien gave him a letter of introduction to the Provincial of Toledo : “He is 18 years of age, of good health, great ability, of a peaceful disposition and well inclined, of good appearance and with none of those impediments mentioned in our constitutions. He is of good parentage, upright and Catholic. He has a first cousin of his name, a merchant of Seville, who has offered to defray the expense of his entering”.
After First Vows he was sent to Alcalá for studies and was Ordained there c 1759
1759-1762 He was then sent to teach Humanities at Villarejo
1762 Sent to Ireland and the Waterford Residence. At the Suppression he was incardinated at Waterford, and continued to minister at St Patrick’s. He succeeded Fr St Leger as PP in 1783 and died there 22/02/1795

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

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

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

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

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

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

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

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

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

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
POWER, PAUL. All that I can glean of this Father is, that he was appointed joint executor with F. Callaghan to Rev. John Fullam’s will. It is painful to the compiler of these notes to be able to offer so little information, but he hopes to sharpen the industry and zeal of others. His object is merely to gather up the fragments that remain, that nothing be lost.

Born: 1609, Clonmel, County Tipperary
Entered: 1625, - Castellanae Province (CAST)
Ordained: c 1636
Died: 28 October 1637, Monterey, Spain - Castellanae Province (CAST)

1636 At Salamanca College Age 27 Soc 12. Studying Philosophy and Theology and teaching Grammar. Good talent.

◆ Fr Francis Finegan SJ :
Nothing is known of his career except that in the CAST Catalogue 1635 he was now a priest at Royal College Salamanca having completed his studies and taught in CAST Colleges since his Noviceship. He was, in the estimation of his Superiors, a fit person for future government in the Irish Colleges. He died at Monterey College 28 October 1637.

Born: 1606, Ratoath, County Meath
Entered: 14 April 1628, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: 1633/4, Salamanca, Spain
Final vows: 02 July 1642
Died: 11 August 1651, Irish College, Salamanca, Spain - Castellanae Province (CAST)

Alias Read

1626 At Salamanca College Age 26 Soc 5
1639 At León College CAST
1642 At Salamaanca Lector Controversiarum. Excellent talent. Capable of teaching even the higher subjects, especially the moral and speculative. Would ve a good Superior and very good Operarius.
1645 At Compostella, Prof of 4 Vows. Teaching Grammar and Controversias. Missionibus cavavit!
1649 Rector of Irish College Samalmanca - he had been Minister and Professor of Scripture
His commentary on Maccabbees is quoted in Camb Eversus Chap XIII p122. The first book is available, the 2nd unpublished and available at Salamanca.

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Writer; Rector of Salamanca; A good Greek and Hebrew scholar; Professor of Scripture and Controversies at Salamanca (cf Southwell’s “Bibl. Scriptores SJ and de Backer “Biblioth. des Écrivains SJ” and Foley’s Collectanea)
Rector of Salamanca 1648 till his death
Short account of him in Irish Ecclesiastical Record September 1874

◆ Fr Francis Finegan SJ :
Son of Peter and Alison née Beardia (Ward or Peart)
He had already commenced studies at Irish College Salamanca before Ent 14 April 1628 Villagarcía
1630-1634 After First Vows he was sent for studies to the Royal College Salamanca and was Ordained there 1633/34
1634-1641 For the next few years he taught Humanities at Compostela and León, where he was also Minister.
1641-1644 Appointed to the Chair of Controversial Theology at Salamanca. In the CAST CAT of the that time he was described as able to be applied to teaching any branch of Theology.
1644-1647 Sent to Compostela as a member of the Mission staff
1647 Rector of Irish College Salamanca, and he died in office 11August 1651
He was a writer on Sacred Scripture and Controversial Theology. He published one volume (the second was not completed before his death) on the Book of Macchabees in the preface of which he records the death of his mother in the Calvinist massacre at Dunshaughlin 11 June 1642

◆ James B Stephenson SJ Menologies 1973
Father Peter Reddan SJ 1606-1651
Peter Reddan (Reade) was a native of Meath who entered the Society in 1628 in Spain.

He was Rector of the Irish College Salamanca 1649-1651. As Professor of Scripture and controversy there, he was universally acknowledged by the learned world as an outstanding Greek and Hebrew scholar.

He was also a noted writer. His works include a commentary on the Book of Maccabees, the first volume of which was published in folio at Lyons in 1651, a copy of which can be seen at Trinity College Dublin today. The second volume was in the library at Salamanca, and is now in Maynooth.

Fr Reddan died in 1651.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
REDAN, PETER, a native of Meath, joined the Society at Salamanca, in 1628. For several years he was Rector of the Irish College in that City, where he died on the 1st of August, 1651, aet. 44, leaving behind him the reputation of a good Religious, and an excellent Greek and Hebrew Scholar. The first volume of his Commentary on the Books of the Maccabees was published in folio at Lyons, in the year 1651. The second volume, ready for the press, was in the College library at Salamanca, when Father N. Southwell edited the Bibhotheca Scriptorum, S. J. in 1676.

Born: 1630, Cashel, County Tipperary
Entered: 10 July 1650, English College, Valladolid, Spain - Castellanae Province (CAST)
Final Vows: 02 February 1665
Died: 18 November 1673, Arévalo College, Ourense, Spain - Castellanae Province (CAST)

1651 A Coadjutor Novice at Valladolid
1660 At Ourense CAST
1665 “Rian” lay brother at Turiensis College
1672 At Ourense College
A James Rian was in BAE in 1655, but the Catalogue writer does not know in which College

◆ Fr Francis Finegan SJ :
After First Vows he was succesively at Logroño and Villagarcía
1660 Sent to Ourense College where he died 18 November 1673

Born: 1571, Kilfenora, County Clare
Entered: 1601, Lisbon, Portugal - Lusitaniae Province (LUS)
Ordained: pre Entry
Final vows: 06 January 1629
Died: 06 June 1629, Galway Residence - Lusitaniae Province (LUS)

Alias Carrick

Studied 2 years Arts before entry
1603 In Philosophy at Coimbra (LUS)
1606 Hearing Confessions and helping Fr White at Madrid
1611 Minister at Professed House in Villaviciosa, Asturias, Spain, The Minister at Irish College, Lisbon, Age 43 Soc 10 has studied Philosophy and Theology
1614 Has been Rector at Irish College Lisbon for 5 years and still there in 1622 (Rector 9 years)
1617 In Portugal Age 49 Soc 19
1626 In Portugal

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Called “Tuamensis and Toumensis”
Praised by Father Fitzsimon as a benefactor of Irish education; Was of Thomond or Tuam Diocese
1617 In Portugal (IER August 1874)
Drew’s “Fasti SJ” records a death of a man of this name in Cadurci (Cahors), France 1633. He is described as most devout to the Blessed Eucharist, and when a youth, being reduced to death’s door by a dangerous sickness, he earnestly desired to receive Holy Communion, not so much by way of viaticum as of medicine, and, having partaken of the heavenly Food, he was instantly restored to health, to the amazement of the medical men. He was so inflamed with the love of God, that, when speaking of the Divine things, sparks were seen issuing from his mouth, inflaming the hearts of his auditors with the same affection.

◆ Fr Francis Finegan SJ :
Had studied Humanities and Philosophy at Irish College Lisbon and was already Ordained before Ent 1601 Lisbon.
After First Vows he completed his studies at Coimbra.
1604-1606 Confessor at Irish College Lisbon
1606-1609 Minister at Vila Viçosa
1609-1620 Rector Irish College Lisbon
1620-1626 Procurator Irish College Lisbon
1629 Sent to Ireland in the Summer and to the Connaught Residence until he died June 1629

◆ James B Stephenson SJ Menologies 1973
Father Cornelius Roche SJ 1575-1633
Cornelius Roche was born in Tuam in 1575. He entered the Society in 1596 and was in Portugal in 1617, where his name was written as De Rocha. It is recorded in the “Fasti Breviores” that he died at Carduci in (Cahors) France in 1633. He was most devout to the Blessed Sacrament.

When a youth being reduced to death’s door by sickness, he earnestly desire to receive Holy Communion, not so much by way of viaticum but as medicine, and having received, he was instantly restored to health, to the amazement of the doctors.

The “Fasti Breviores” says of him “He was so inflamed with the love of God that when speaking of heavenly things, sparks were seen issuing from his mouth”.

His name also appears in the Irish version as Cornelius Carrig.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
CARRICK, CORNELIUS. I meet him at Madrid in August, 1607. He is mentioned with honor in F. Fitzsimmon’s Treatise on the Mass, 1611

ROCHE, CORNELIUS. All that I ferret out, is his existence in the early part of the 17th century in Spain.

Born: County Wexford
Entered: c 1703, Salamanca, Spain - Castellanae Province (CAST)
Ordained:
Died: 26 November 1739, Monterey, Spain - Castellanae Province (CAST)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1726-1729 Superior of Irish Mission
1730 Rector of Poitiers

Writes from Waterford 08 January 1734 and 25 May 1739

A Book of the old Waterford Library SJ read “Ign Roche SJ” 1739

Born: 1592, Ireland
Entered: 1619, Seville, Spain - Baeticae Province (BAE)
Ordained: Seville, Spain - pre Entry
Died: 10 April 1624, Cadiz, Spain - Baeticae Province (BAE)

1622 At Seville studying Theology Age 30 Soc 3

◆ Fr Francis Finegan SJ :
Had studied at the Irish College Seville and was Ordained there before Ent 1619 Seville
1621-1622 After First Vows he was sent to San Hermengildo at Seville to continue studies
1622-1623 Sent as Spiritual Father to Irish College Seville. He was already suffering from Consumption, and so given permission by Fr General to return to Ireland in October 1623
1623 For the next few months he waited for a ship to Ireland but when at last he was on board, the ship was forced back by a storm and he died shortly afterwards at Cadiz, 10 April 1624
His obituary notice which is extant mentions his exemplary life both as a student at the Irish College and as a Jesuit. He had shown outstanding ability in his studies and was mature in all the virtues.

Alias de la Rocha

Died Cordoba, Spain - Baeticae Province (BAE)

Entered: Toletanae Province (TOLE)
Died: Caravaca de la Cruz, Spain - Toletanae Province (TOLE)

Born: 1606, County Wexford
Entered: 02 February 1634, Seville, Spain - Baeticae Province (BAE)
Ordained: - pre Entry
Died: 19 December 1649, Wexford Residence

1636 At Irish College Seville - presides over disputaciones of the students
1637-1639 At Irish College Seville Consultor, Admonitor, Spiritual Father, Prefect and Superintendent of the Theologians and Philosophers

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1634 In BAE (Irish Ecclesiastical Record)
1636 At Seville, February, was Prefect of Conference and Confessor
1638 Came to Irish Mission from Spain and stationed at Wexford
A joint letter from him and Oliver Eustace in favour of Dr French is at Trinity College.

◆ Fr Francis Finegan SJ :
Was probably already a priest when he went to Irish College Seville 15 August 1630. He was a very brilliant student and in 1632 and 1633 was chosen to represent the College in the public disputations conducted in the city at the College of San Hermengildo. According to the Diario of the College, he had finished his studies with credit before Ent 02 February 1634 Seville
1636-1637 After First Vows he returned to Irish College Seville as Spiritual Father and Prefect of the public Oratory
1637 Given permission to be sent to Ireland and Wexford, for which he had volunteered where he spent all of his working life in Ireland, teaching Humanities and as Operarius
His date of death 19 December 1649 is somewhat dubious, as he is not mentioned in the Visitor Mercure Verdier’s exhaustive Catalogue of the Mission dated 24 June 1649

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

Left Society of Jesus: 26 October 1884

Educated at St Kieran’s College, Kilkenny

1878-1880: Milltown Park, Dublin, Novitiate
1880-1881: St Stanislaus College, Tullabeg, Regency
1881-1883: Clongowes Wood College SJ, Regency
1883-1884: Oña Spain (ARA) studying Philosophy

Born: 02 December 1904, Brisbane, Australia
Entered: 05 April 1923, Loyola Greenwich, Australia (HIB)
Ordained 24 August 1938, Leuven, Belgium
Final vows: 02 February 1942
Died: 26 September 1992, St Joseph, Hawthorn, Melbourne, Australia - Australiae Province (ASL)

Transcribed HIB to ASL : 05 April 1931

by 1930 at Granada, Spain (BAE) studying

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Austin Ryan was educated at St Joseph's College, Sydney, and entered the Society in Sydney, 5 April 1923. His Jesuit training was wholly overseas, including philosophy in Spain. He gained a BA in classics from the University of Ireland, and a Licentiate in theology from Louvain. He was ordained, 24 August 1938, and later professed of the four vows. He retained his ability to read Spanish for the rest of his life. His story about scholastics having to don swim wear under the shower and being provided with a spoon to tuck in their shirts while dressing amused more modern scholastics.
After a few years of teaching at Riverview, 1941-42, Ryan was appointed professor of church history and oriental questions at the theologate, Canisius College, Pymble, 1943-46. He returned to Riverview teaching classics from 1947-52, followed by a year of pastoral ministry at St Ignatius' Church, Richmond. He spent some years between 1954-59 teaching experimental psychology to the scholastics at Loyola College, Watsonia, and was the prefect of studies and minister of juniors. He also edited the province periodicals “Hazaribagh” and “Province News”.
From 1960-69 Ryan was a brilliant and inspiring teacher of Latin, Greek, Italian and Hebrew at Corpus Christi College, Werribee, and was a wise and understanding spiritual father to the students. His integrity and unfeigned sincerity won him the respect of his students.
His next appointment was teaching Latin and Greek to the novices at Loyola College, Watsonia, 1970-72. He was far from happy here, and even talked about leaving the Society. One of the Fathers, believing that he was being helpful, continually reminded Ryan of his rubrical failures at Mass. From 1976-81 he returned to Riverview teaching Latin, Greek, French and German. This also was not a success, he was still very unhappy.
Apart from short postings at Campion College, Kew, and the provincial residence, from 1982-92, he remained at Campion College praying for the Society and tutoring in Greek, Latin, Italian and German.
Ryan was a truly international Jesuit, a gifted linguist and scholar, and a fine raconteur. He was lively at recreation with an inexhaustible fund of anecdotes. He worked hard all his life, and was always an available confessor. He suffered depression especially when he felt he could not cope with his work. The province was indebted to him for recording the 'curriculum vitae' of many deceased Jesuits.

Note from Frank Dennett Entry
He enjoyed the work as a Province Archivist, as it gave scope to his historical scholarship and precision. With the assistance of Austin Ryan he compiled a short biography of every Jesuit who had lived and worked in Australia.

Born: 19 February 1894, Castleconnell, County Limerick
Entered: 07 September 1911, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1926, Milltown Park, Dublin
Final Vows: 02 February 1968, St Ignatius, Leeson Street, Dublin
Died: 17 December 1973, St Ignatius, Leeson Street, Dublin

Editor of An Timire, 1929-30.

Eldest of two sons and has three sisters.

Educated at a local National School until the age of 12. He then had an accident which effectively interrupted his education for two years with a leg problem. Having recovered he then went to Crescent College SJ

Studied for MA at UCD

by 1920 at Drongen, Belgium (BELG) studying
by 1921 at Valkenburg, Netherlands (GER) studying
by 1922 at Sacred Heart Bonn, Germany (GER I) studying
by 1924 at Oña, Burgos, Castile y León, Spain (CAST) studying
by 1930 at Münster, Germany (GER I) making Tertianship

◆ Irish Province News

Irish Province News 16th Year No 1 1941

Leeson St :
Fr. John Ryan has been nominated by the Government a Trustee of the National Library and a member of the Governing Board of Celtic Studies in the new Institute for Advanced
Studies.

Irish Province News 40th Year No 2 1965

Rev. Professor John Ryan, S.J., M.A., D.Litt.

Rev Professor John Ryan, S.J., had his secondary education at the Crescent College, Limerick, and thence entered the Jesuit Order. His Arts course in University College led to the B.A. degree with the highest Honours in Celtic Studies, 1917, the Travelling Studentship, 1918, and the M.A. degree, 1919. There after he spent a good many years abroad, acquiring incidentally, a remarkable equipment in modern languages; his philosophical studies were made at Louvain and Valkenburg, his theological partly at Oña, Burgos. The postponed Travelling Studentship years were spent at Bonn, 1921-23, where the illustrious Thurneysen found in him a pupil to whom, he declared, he had little new to offer. In 1931 Fr. Ryan presented his magnus opus, the volume on Irish Monasticism, for the D.Litt. degree, and became Lecturer in Early Irish History in the college. In 1942 he succeeded Professor Eoin MacNeill in the Chair of Early (including Medieval) Irish History, from which he retired in July 1964.
Among Fr. Ryan's many books and articles may be mentioned The Cain Adomnain (in Studies in Early Irish Law, 1936), The Battle of Clontarf (J.R.S.A.I., 1938), The Abbatial Succession at Clonmacnoise (in Feil-Sgribhinn Eoin Mhic Neill, which was edited by Fr. Ryan, 1940). Many other articles will be collected in a volume to mark the occasion of Fr. Ryan's retirement.
Fr. Ryan's knowledge of early Ireland can only be described as prodigious, his rich and exact information on one aspect being always available to illustrate another. As one of his colleagues puts it, "In answer to a question about an event in a particular century, the whole Ireland of the time would come to life-the political boundaries, the movement of peoples, the interplay of dynasties, the relation of Church and State, the tapestry of genealogies, and as well, for full measure, the impact of the outside world." A wonderful teacher, his rich and humane learning has been available to any enquirer just as readily as to his own students. To travel with him in any part of Ireland is, I am told and can readily believe, a fascinating experience. His familiarity with the genealogies in the Book of Ballymote is not greater than his acquaintance with the names over the shops in the modern towns and villages, and he would delight his travelling companion in tracing the links between the two.
Though Fr. Ryan's classes were never large, and though he was not much involved in the busy concerns of the college, we think of him as a great college man. Perhaps it is because his devotion to the Ireland of the past, which for him survives in the Ireland of the present, gives him a special attachment to the college and sense of its true function. His colleagues hope for a long continuation of his health and his studies, his friendly society and quiet enthusiasm.

Irish Province News 49th Year No 1 1974

35 Lower Leeson Street
The death of Fr John Ryan on Monday, December 17th, was a source of much grief to all at Leeson St. He was an exemplary religious and a great community man. We shall miss him. This issue carried an obituary. The Papal Nuncio presided at the Concelebrated Requiem Mass at Gardiner St. and messages of sympathy were received from the Archbishop of Dublin, the Archbishop of Cashel, Mgr Hamell of Birr, the President of UCD on behalf of the University and from many others too numerous to be mentioned here.

Obituary :

Fr John Ryan (1894-1973)

By the death of Fr John Ryan, the Province has lost one of its most distinguished and well-loved members. Fr Ryan had such a full life that it is difficult in a short space to do justice to it. However, for a start, the mere outline of his career will give some idea of the extent and high standard of his many activities.
He was born at Derreen, Castleconnell, Co. Limerick in 1894, was educated at the Crescent College, and entered the novitiate in 1911. He was one of the first band of Juniors in Rathfarnham in 1913, and was directed to take up Celtic studies in University College, Dublin. It is generally acknowledged that the selection of young men for special studies is not an easy matter, since so many extraneous factors may later frustrate the original plan. However, in the case of Fr Ryan, everything concurred to confirm the far seeing decision of his superiors. He proved himself to be a student of outstanding ability and unflagging industry, took his BA with high honours in 1917, the travelling studentship in 1918 and MA in 1919. He was fortunate in having as his professor such an eminent scholar as Eoin MacNeill, and this early association laid the foundations of a lifelong friendship. Fr Ryan had the happiness, a quarter of a century later, of being invited to edit the volume Féilsgríbhinn Eoin Mhic Néill, presented to his old professor on his retirement.
He then completed his philosophy at Louvain and Valkenburg, and took up his postponed studentship in 1921-23, when he resumed his Celtic studies at the university of Bonn, under the renowned Swiss scholar Rudolf Thurneysen. Here again a close friendship sprang up between professor and student. On the death of Thurneysen in 1940, Fr Ryan paid a worthy tribute to him in the pages of Studies, and recalled the happy hours he had spent in the Professor’s house, and how “when the coffee-cups had been cleared away, the talk would begin in earnest”. In 1923 Fr Ryan went to Oña, Burgos, for theology, and was ordained in 1926 at Milltown Park, After some more studies in Germany and Dublin, he was, in 1930, appointed lecturer in Early Irish History at University College, Dublin. He joined the Leeson St community, living at first in University Hall, where he was a popular figure among the students. A year later, he published his most important book, Irish Monasticism: Origins and Development, and was awarded the D Litt In 1942 he succeeded Eoin MacNeill in the chair of Early (including Medieval) Irish History, which he held until his retirement in 1964, when he was appointed Professor Emeritus.
For some years after his retirement, he led a comparatively active life, producing articles of a high standard from time to time. Later, his sight became impaired and his general health declined. He was, however, mentally alert and in his usual good spirits up to the day of his death, On December 17th he had a severe stroke. He rallied for a while and was anointed, but shortly afterwards became unconscious and died peacefully that evening.
As has been said, this bare outline alone reveals the quality of Fr Ryan's professional career. But to fully appreciate its greatness, it must be recorded that every stage of it was packed with activity. To begin with, from the start and to the end, he devoted himself most conscientiously to his main work, the teaching of his classes. His lectures were prepared with the utmost care, in fact, if they had a defect, it was that of being too meticulous. He was deeply interested in his students and most self-sacrificing in the help he gave them. In addition, he fulfilled with energy that other function of a professor, the promotion of his subject by research and writing. One sometimes heard the regret voiced that Fr Ryan had not written more. There was a grain of truth in this complaint, but only a grain. Fr Ryan began his career as a writer with his Irish Monasticism a large book which is still today a standard work. It has recently been twice republished, by the Irish University Press and by Cornell University, Ithaca, New York. He never again produced a full sized book. One can only guess at the reason for this. It may have been that his conscientious desire for complete accuracy of scholarship caused him to restrict himself to work in more limited areas, where he could be satisfied that he had mastered his subject completely. But in these lesser fields he was a prolific writer. I have before me a list-probably not exhaustive - of some sixty of his published articles, most of which are lengthy and scholarly monographs on every phase of Irish history. These appeared not only in Irish learned journals, Studies, The Journal of the Royal Society of Antiquaries of Ireland, The Journal of the Cork Historical and Archaeological Society, The North Munster Antiquarian Journal, Repertorium Novum, The Irish Ecclesiastical Record, but also in publications outside of Ireland, Religionswissen schaftliches Wörterbuch, Lexikon für Theologie und Kirche, Encyclopedia Britannica, New Catholic Encyclopedia, Acta Congressus Historiae Slavicae Salisburgensis, Annen Viking Kongree, Bergen; Die Religionen der Erde (ed. Cardinal König), Le Miracle Irelandais (ed. Daniel Rops), Actes du Congrés Internationale de Luxeuil. It was a source of satisfaction to Fr John that he had recently, in spite of failing health, been able to complete a valuable work, a history of the monastery of Clonmacnois, its bishops and abbots. This has been gladly accepted for publication by Bórd Fáilte, the Irish Tourist Board, and should appear shortly.
Apart from his routine lecturing, Fr Ryan was constantly invited to address learned societies on historical topics. Special mention must be made of the series of lectures on Irish Ecclesiastical History which, thanks to the generosity of the late Most Rev Dr John Charles McQuaid, he delivered yearly at the Gregorian University, Rome, between 1951 and 1961. Fr Ryan was at various times president of the Royal Society of Antiquaries of Ireland, president of the North Munster Archaeological Society, a member of the Royal Irish Academy, of the Board of Celtic Studies in the Dublin Institute for Advanced Studies and of the Council of Trustees of the National Library. On several occasions he was invited by Radio Eireann to participate in the annual Thomas Davis memorial lectures on Irish history.
There was one department of his academic work that was particularly dear to Fr Ryan, which, indeed, could be described as being a personal hobby as well as a professional discipline. This was the history of Irish families. Allusion to this special interest was aptly made by Dr Michael Tierney in the presidential report of University College, 1963-64, in a tribute to Fr Ryan who had just retired : “To travel with him in any part of Ireland is, I am told, and can readily believe, a fascinating experience. His familiarity with the genealogies in the Book of Ballymote is not greater than his acquaintance with the names over the shops in the modern towns and villages, and he would delight his travelling companion in tracing the links between the two”. The report goes on to say: “We think of him as a great College man. Perhaps it is because his devotion to the Ireland of the past, which for him survives in the Ireland of the present, gives him a special attachment to the College and sense of its true function!”
Fr Ryan's interests were not confined to the academic world. His family had for generations been connected with the land, and he was keenly alive to the many problems which confront the farming community today. It was fitting that one of his great friendships - and he had many - was with another great Limerick man, Fr John Hayes founder of Muintir na Tíre. On the death of Fr Hayes in 1957, Fr Ryan paid to him in the pages of Studies a most moving tribute beginning aptly with a line from Goldsmith : “A man he was to all the country dear”.
What has been said so far concerns Fr John Ryan mainly as a scholar and teacher. But the picture would be incomplete were nothing to be said about him as a priest. He was a man of deep and solid piety, and strong loyalty to the Church, the Holy See and the Society. Though his natural bent of mind was conservative, he kept himself fully informed on modern problems, both religious and secular. His advice was constantly sought by clergy, religious and laity from all over the country. He would go to endless trouble to obtain the information sought by his correspondents, or to help them by his personal advice or the use of his influence on their behalf. In his younger days, he found time amidst all his other occupations to give a great many retreats both to priests and nuns, and even when he had to desist from this work, numerous religious communities continued to call on him as spiritual counsellor.
His religious brothers will remember him as a splendid community man, whose naturally unassuming character had not been in the least altered by his academic successes. He had the great gift of being genuinely interested in the work of others, and it was noticeable that when one discussed any topic with him, not only were his own views highly stimulating, but he seemed to make one's own views take on an added value.
Fr Ryan always gave the impression of being a happy man. Like all of us, he had his trials, disappointments, bereavements, ill-health at times, but to the end of his life he preserved a certain good humoured serenity, He had quite strong, sometimes almost impassioned views on various subjects, but he was devoid of all bitterness, and one felt that he preferred to agree with others rather than to differ from them. This happiness of mind sprang, no doubt, largely from his qualities of humility and selflessness, but also from the consciousness of the very full and satisfying life granted to him, spent according to the motto of the ancient writers with whom he was so familiar, dochum glóire Dé agus onóra na h-Éireann.

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: 30 September 1878, South Melbourne, Australia
Entered: 25 April 1895, Loyola Greenwich, Australia (HIB)
Ordained: 28 July 1912, Milltown Park, Dublin
Final vows: 02 February 1915
Died: 11 December 1949, Xavier College, Kew, Melbourne, Australia - Australia Province (ASL)

Transcribed HIB to ASL : 05 April 1931

by 1907 at Stonyhurst England (ANG) studying
by 1913 at Innsbruck Austria (ASR-HUN) studying
by 1914 in Florence, Italy (ROM) making Tertianship

◆ David Strong SJ “The Australian Dictionary of Jesuit Biography 1848-2015”, 2nd Edition, Halstead Press, Ultimo NSW, Australia, 2017 - ISBN : 9781925043280
Wilfred Ryan was educated at St Patrick's College, and Xavier College, Kew, before entering the Society at Loyola College, Greenwich 25 April 1895. After his juniorate there, he taught at St Aloysius' College, Bourke Street, 1901-06, before philosophy studies at Stonyhurst, 1906-09. Theology followed immediately at Milltown Park, Dublin, and at Innsbruck, 1909-13.Tertianship in Florence followed.
During his studies he continued to pursue his special interest in geology, studying in Germany, Spain, and Italy For his discoveries, especially a fossil hitherto undiscovered in Europe near the Dargle, he was admitted, upon the recommendation of professors of Cambridge, to a fellowship of the Geological Society.
Ryan returned to Australia and Riverview in 1914, where he taught, directed the choir and orchestra, and was, at various times, assistant director of the observatory, and lecturer in
philosophy at St John's College, University of Sydney.
From 1919-30 Ryan was a tutor in philosophy, geology and sociology, as well as minister and dean at Newman College, University of Melbourne. He was awarded an MA and a Dip Ed from the university. Ryan became a haven of hope for the many young men returning from their disillusioning experiences of the First World War. He had a great capacity for friendship, and the students enjoyed his bright and cheery personality He could understand their difficulties, and was approachable as an equal. Never for a moment did Ryan ever give the impression that he gloried in his learning or holiness, His modesty was obvious. He, with Jeremiah Murphy and Dominic Kelly, set the tone for Newman College of the future.
Then he became involved in parish ministry, 1930-48, at Norwood, and was superior and parish priest, 1940-48. He also lectured in philosophy at the University of Adelaide.
Ryan's final missioning was to Xavier College in 1948, where he was spiritual father until his death. He enjoyed these years, as he was much at home among the young. He was a very gentle, courteous, land, and learned priest, everyone's friend, and died suddenly when on a Sunday parish supply.

Note from Edward Pigot Entry
His extremely high standards of scientific accuracy and integrity made it difficult for him to find an assistant he could work with, or who could work with him. George Downey, Robert McCarthy, and Wilfred Ryan, all failed to satisfy. However, when he met the young scholastic Daniel O'Connell he found a man after his own heart. When he found death approaching he was afraid, not of death, but because O’Connell was still only a theologian and not ready to take over the observatory. Happily, the Irish province was willing to release his other great friend, William O'Leary to fill the gap.

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

Superior of Mission 13 October 1663

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

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

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

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

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

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

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962

Andrew Sall (1663-1666)

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

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

◆ James B Stephenson SJ Menologies 1973

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

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

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

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

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

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

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

Born: 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: 08 September 1516, Toledo, Spain
Entered: 15 August 1534, Paris France
Ordained: October/November 1537, Venice, Italy
Final Vows: 22 April 1541, Rome, Italy
Died: 13 May 1585, Naples, Italy - Neapolitaniae Province (NAP)

◆ The English Jesuits 1550-1650 Thomas M McCoog SJ : Catholic Record Society 1994
With Paschase Bröet and Francisco Zapata, Salmerón stopped in unspecified English ports on their trip to Ireland via Scotland 1541.

Born: 01 July 1700, A Coruña, Spain
Entered: 07 September 1718, Villagarcía, Galicia, Spain - Castellanae province (CAST)
Ordained: 21/09/1726, Valladolid, Spain
Final Vows: 02 February 1736
Died: 30 January 1754, Ávila, Spain - Castellanae province (CAST)

◆ Fr Francis Finegan Sj :
Son of Irish parents Philip and Margaret née Estafort or Stafford - he chose like many Irishmen in Spain, to use his mother's maiden surname
He had already begun Philosophy studies before Ent 07 September 1718 Villagarcía
1720-1723 After First Vows he studied Philosophy at Palencia
1723-1727 He was then sent for Theology at Valladolid where he was Ordained 1726/27
1727-1731 After completing Tertianship he taught Humanities at Monforte and León
1731-1734 He held a Chair of Philosophy at Segovia
1734-1742 He then spent some years as Missioner or Operarius at Villagarcía, Medina del Campo, San Sebastián, Pamplona and Avilá.
1742-1748 Sent to hold a Chair of Moral Theology at Ávila. He was forced by ill-health to retire from teaching but was a consultor of the College until his death there 30 Janaury 1754
He was regarded by contemporaries in Ireland as an Irish man and Irish Mission Superiors Ignatius Kelly and Thomas Hennessy, both tried to have him transferred to the Irish Mission

Born: 17 August 1844, Naples, Italy
Entered: 26 September 1859, Naples Italy (NAP)

Left Society of Jesus: 1870

1859-1860: Naples Italy (NAP), Novitiate
1860-1861: St Stanislaus College, Tullabeg, County Offaly (HIB), Novitiate
1861-1864: Aix-les-Bains, Auvergne-Rhône-Alpes, France (LUGD), Rhetoric, Philosophy from 1863
1864-1866: Deusto College, Bilbao, Spain (ARA), Philosophy
1866-1867: Novitiate, Balaguer, Catalonia, Spain (ARA), Regency
1867-1868: Seminary, Canary Islands, Spain (ARA) Regency
1868-1870: St Joseph’s College, Avignon, France (LUGD), Regency

Born: 06 December 1705, County Kilkenny
Entered: 29 May 1724, Seville, Spain - Baetica Province (BAE)
Ordained: 20 March 1732, Granada, Spain
Died: post 1767, Hospital de los Venerables, Plaza Venerables, Casco Antiguo, Seville, Spain
Official Catalogus Defuncti MISSING

◆ In Chronological Catalogue Sheet as Ent 24/05/1724

◆ Old/15 (1) has “Scott” Ent 24/05/1724 RIP after1732

◆ CATSJ I-Y has “Scott”; DOB 06/12/1705 Irish; Ent 24/05/1724;
1732 In BAE
1764 At Seville
1767 At Seville BAE in bad health

Believed to be hospitalised with a mental health issue

◆ MacErlean Cat Miss HIB SJ 1670-1770
1726 BAE Cat
Collegium Carmona
“Nicolaus Scot”
Born 06/12/1707 Kilkenny
Entered 29/05/1724
Studying Rhetoric

1730 BAE Cat
Collegium Granada
“Nicolaus Scott”
Born 06/12/1707 Kilkenny
Entered 29/05/1724
Studying Theology 2

1734 BAE Cat
Collegium Vrsaonense (?)
“Nicolaus Scott”
Born 06/12/1707 Kilkenny
Entered 29/05/1724
Studying Philosophy & Theology 7; Teaching Grammar

1737 BAE Cat
Professed House Seville
“Nicolaus Scott”
Born 06/12/1707 Kilkenny
Entered 29/05/1724
Studying Philosophy 3, Theology 4; Teaching Grammar

1740 BAE Cat
Professed House Seville
“Nicolaus Scot”
Born 06/12/1707 Kilkenny
Entered 29/05/1724
Studying Philosophy 3, Theology 4; Teaching Grammar

1743 BAE Cat
Professed House Seville
“Nicolaus Scot”
Born 06/12/1707 Kilkenny
Entered 29/05/1724
Studying Philosophy 3, Theology 4; Teaching Grammar
Sufferning from broken mind

1746 BAE Cat
Professed House Seville
“Nicolaus Scot”
Born 06/12/1705 Kilkenny
Entered 29/05/1724
Studying Philosophy 3, Theology 4; Teaching Grammar

1749 BAE Cat
Professed House Seville
“Nicolaus Scott”
Born 06/12/1706 Kilkenny
Entered 29/05/1724
Studying Philosophy 3, Theology 4; Teaching Grammar

1754 BAE Cat
Professed House Seville
“Nicolaus Scott”
Born 06/12/1706 Kilkenny
Entered 29/05/1724
Studying Philosophy 3, Theology 4; Teaching Grammar; Ill with mental health

1757 BAE Cat
Professed House Seville
“Nicolaus Scott”
Born 08/12/1707 Kilkenny
Entered 29/05/1724
Studying Philosophy 3, Theology 4; Teaching Grammar; Ill with mental health

1764 BAE Cat
Professed House Seville
“Nicolaus Scott”
Born 06/12/1705 Kilkenny
Entered 24/05/1724
Studying Philosophy 3, Theology 4; Teaching Grammar

◆ Francis Finegan SJ Biographical Dictionary 1598-1773

He was born in Kilkenny, December 6, 1707, and entered the Society at Seville on May 29, 1724.

After his first religious profession he was sent to Granada, where he read Philosophy and Theology consecutively, and was ordained Priest on March 20, 1732. He remained an extra year in Granada to make his Tertianship.

At this time the Superior of the irish Mission had requested the General to have him sent back to ireland. Father Soct, however, went instead to teach Humanities at one of the Colleges of his Province, but at the end of two years, became mentally afflicted. He was cared for at the Seville Residence until the expulsion of the Society from Spain in 1767. He was not, apparently, included in the expulsion order, and provision was made for his continued care at the Hospital of St Mark.

In those troubled times for the Society, the date of his death was nor recorded.

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

Final Vows made at Clonmel to Fr Thos A Hennessy

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

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

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

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

Alias Nathaniel Hart

Superior of the Mission, 09 February 1658-1663

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

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

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

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

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

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

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

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

In correspondence he went by the pseudonym Nathanial Hart.

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

He passed to his reward on July 27th 1671.

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

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

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

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

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

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

Born: Waterford City, County Waterford
Entered: 1619, Salamanca, Spain
Ordained:

Left Society of Jesus: 1621

◆ In Chronological Catalogue Sheet as “Patrick Sherolus” Ent c1619 and Old/15 (1)

◆ Old/16 has : “Patrick Sherolus”; DOB Waterford; Ent 1619 Salamanca

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
DOB Waterford; Ent 1619 Salamanca

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

Alias Sherlog

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

◆ MacErlean Cat Miss HIB SJ 1670-1770
Loose Note :
John St Leger
Those marked with * were working in Dublin when on 07 February 1774 they subscribed their submission to the Brief of Suppression
John Ward was unavoidably absent and subscribed later
Michael Fitzgerald, John St Leger and Paul Power were stationed at Waterford
Nicholas Barron and Joseph Morony were stationed at Cork
Edward Keating was then PP in Wexford

Took the Oath of Allegiance 13 December 1775

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

Born: 1599, County Kilkenny
Entered: 08 October 1621, Tournai, Belgium - Belgicae Province (BELG)
Ordained: 20 March 1627, Cambrai, France
Final vows: 15 August 1635
Died: 09 June 1665, Irish College, Santiago de Compostella, Spain - Castellanae Province (CAST)

Alias Salinger
Superior of Mission 29 June 1652-December 1652 and 16 July 1661-09 June 1665

Mother was Margaret Duingyn (Duigin?)
Studied Humanities at home and at Antwerp, Philosophy at Douai, was MA
1625 in 1st year Theology at Douai
1637 ROM Catalogue Good in all, fit to teach Humanities
1649 In Kilkenny (50 after his name)
1650 Catalogue DOB 1697. A Confessor and Director of Sodality BVM. Prefect of Residence many years and Consultor of Mission. Age 53, Superior of Kilkenny Residence and of Seminary at Compostella for 6 years
1654 Exiled from Clonmel
1655 Rector of Irish Seminary St Iago CAST
1658 At Compostella Age 57 Soc 36. A Superior at various times in Ireland. Rector and Provincial in Ireland. Rector Irish College. Taught Grammar.

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Studied Humanities, two years Philosophy and four years Theology in Sicily before Ent. Knew French, English, Irish and Latin.
Taught Humanities for many years; Was Confessor and Director of BVM Sodality; Superior of Residences and Consultor of Irish Mission for many years.
1650 Superior at Kilkenny College, and then moved to Galway when Kilkenny was captured.
1651 He was obliged to flee Ireland, escaped to Spain and succeeded John Lombard as Rector at Compostella, and he died there 09 June 1665 aged 66
He wrote the life of Archbishop of Cashel, Thomas Walsh. 4to Antwerp 1655 (Oliver, Stonyhurst MSS)
Writer; Prisoner; Exiled with great cruelty; Professor of Humanities; Rector of Compostella Residence; Superior of the Irish Mission; Of great gentleness and prudence; Educated in Sicily and Belgium (cf Foley’s Collectanea)

◆ Fr Francis Finegan :
Son of Thomas and Margaret née Duigan
Early education was at Antwerp. He also graduated MA and D Phil at Douai before Ent 08 October 1621 Tournai
1623-1627 After First Vows he was sent a year of Regency at Douai and then stayed there for Theology, and was Ordained at Cambrai 20 March 1627
1628 Sent to Ireland and Kilkenny, and was later Superior at the Kilkenny Residence, and then Rector of the College. He identified himself with the small group of Ormondist partisans in the Kilkenny community whose approval of the Supreme Council's defiance of Rinuccini was reported to Rome and caused the General to send Mercure Verdier on Visitation to the Irish Mission.
1652 Superior of the Mission on 29 June 1652, but six months later was deported to Spain. He arrived in San Sebastián and was then sent to the Irish College Santiago, where he continued as Superior of the Irish Mission until 27 June 1654.
1654-1661 Rector of Irish College Santiago an Office he held for seven years
1661 Reappointed Superior of the Irish Mission 16 July 1661 but ill health prevented him from returning to Ireland. This meant there were two Superiors of the Irish Mission - William in Spain, and Richard Shelton in Ireland. He died at Santiago 09 June 1665

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
St Leger, William
by Terry Clavin

St Leger, William (1599–1665), Jesuit, was born in Co. Kilkenny in September 1599, the son of Thomas St Leger and his wife Margaret Duignan. He left Ireland to study classics at Antwerp and philosophy at Douai and graduated MA and D.Phil. On 8 October 1621 he entered the Society of Jesus at Tournai. Ordained a priest at Cambrai on 20 March 1627, he was professed of the four vows of his order on 15 August 1635. In 1628 he had returned to Ireland, where he taught at Kilkenny city. Following the 1641 rebellion and the establishment in 1642 of the Catholic Confederation of Ireland, St Leger was prominent as a supporter of an alliance with the protestant royalists led by James Butler (qv), earl of Ormond. Nonetheless, in 1646 St Leger supported the decision by GianBattista Rinuccini (qv), papal nuncio to Ireland, to excommunicate those who adhered to the peace between the supreme council of the confederation and Ormond.

However, when Rinuccini excommunicated the supporters of the supreme council's cessation with the protestant forces in Munster in the summer of 1648, St Leger strongly opposed him. Rinuccini was particularly bitter over the refusal of St Leger, and the Jesuit order in general, to back him in 1648. After the Cromwellian conquest of Ireland (1649–52), St Leger was appointed superior of the Irish Jesuits on 29 June 1652, but he was obliged to flee to Spain in January 1653 after the authorities banished all catholic clergy from Ireland upon pain of death. He settled in Spain, where he became rector of the Irish college at Compostela. In 1655 he published a life of Thomas Walsh (qv), archbishop of Cashel during the confederate period. This work was criticised by Rinuccini's supporters for failing to mention the controversies of 1648 and St Leger's own role in them. In 1661 he was re-appointed head of the Jesuit mission in Ireland but ill health prevented him from returning home to assume this position. He died 9 June 1665 at Compostela.

Comment. Rinucc., vi, 188; Edmund Hogan, Chronological catalogue of the Irish members of the Society of Jesus (n.d.), 30; The whole works of Sir James Ware concerning Ireland, ed. and trans. W. Harris (1764), ii, 144; Gilbert, Contemp. hist., i, 277; Gilbert, Ir. confed., vi, 69, 277, 314; Michael J. Hynes, The mission of Rinuccini (1932), 131, 265; ODNB

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962
William St Leger (1652-1654)
William St Leger, son of Thomas St Leger, or Salinger, and Margaret Duigin, was born in the county of Kilkenny in September, 1599. He went to Belgium in 1617; studied rhetoric at Antwerp and philosophy at Douay, where he gained the degrees of Licentiate and Master of Arts and Doctor of Philosophy. He entered the Novitiate of the Society at Tournay on 8th October, 1621. After teaching grammar a year at Douay, he studied theology there for four years, and was ordained on 20th March, 1627, at Cambray. He returned to Ireland in 1628, and was usually stationed at Kilkenny, where he made his solemn profession of four vows on 5th August, 1639. He was Superior of the Kilkenny Residence and Director of the Sodality of the Blessed Virgin for many years. Then he became Rector of the College at Kilkenny, Consultor of the Mssion, and, finally, on 29th June, 1652, Superior of the Mission. When on 6th January, 1653, an edict banishing all priests from Ireland within ten days was published, Fr St Leger was lying ill in a friend's house at Kilkenny, but his weakness won him no respite. He had to be carried on a stretcher for twenty Irish miles to a seaport, where he was put on board a ship bound for San Sebastian, where he arrived before 26th April, 1653. After some time he took up his residence at the Irish College of Santiago. He continued Superior of the Mission, though resident in Spain, until 27th June, 1654, when he became Rector of the Irish College of Santiago, a position he held for the next seven years.

William St Leger (1661-1663)
Fr William St Leger (for whom vide supra 1652-54) was appointed Superior of the Irish Mission on 16th July, 1661, but was prevented by ill-health from returning, so that for the next two years there were two Superiors of the Irish Mission, one in Spain, Fr William St Leger, and one in Ireland, Fr Richard Shelton. Fr St Leger died at the Irish College of Santiago on 9th June, 1665. He was an accomplished Latinist, and to his pen we are indebted for many treatises which throw light on the state of the Catholic religion in general, and on the history of the activities of the Society of Jesus in Ireland in particular, from the earliest times down to the year 1662.

◆ James B Stephenson SJ Menologies 1973
Father William St Leger 1599-1665
William St Leger was born in Kilkenny in 1599.

Having joined the Society at Tournai he returned to Ireland after his ordination in 1628. He was a fluent speaker of English, Latin and Irish and taught classics for many years. He became Superior of the Kilkenny Residence, Director of the Sodality, Consultor of the Mission, and finally Superior in 1652. His zeal for souls made him a special object of hatred for the Puritans.

When an edict was published in 1653 banishing all priests from Ireland within ten days. Fr William was lying ill at a friends house, He was transported on a stretcher to the nearest seaport and put on a ship bound for San Sebastian. He made port in April, having been at sea since January. He took up residence at the Irish College Santiago, where he became Rector for seven years.

In 1661 he was again appointed Superior of the Irish Mission, but through ill health never returned to Ireland. For two years there were two Superiors, Fr St Leger in Spain and Fr Richard Shelton in Ireland. The difficulty was resolved by Fr St Leger’s death at Santiago on June 9th 1665.

We are indebted to him for many treatises on the State of the Catholic Religion and of the Society of Jesus in Ireland at that period. He is also the author of a life of Thomas Walsh, Archbishop of Cashel who died in Compostella.

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
ST. LEGER, WILLIAM. The 1st time that I meet with him is in a letter written by him from his native place, Kilkenny, on the 3rd of January, 1646-7, wherein he speaks in the highest terms of the merits of Peter Francis Scarampi, the Oratorian, and Envoy of the Holy See to the Irish Nation. Pere Verdier found him two years later superior of the College at Kilkenny. When that City was taken, he removed to Galway. In 1651, the success of the Puritan faction compelled him to seek safety in flight. Retiring to Compostella, he ended his days in peace, on the 9th of June, 1665, aet. 66. We have from his pen the Life of Thomas Walsh, Archbishop of Caascll, 4to. Antwerp, 1655, who died at Compostella.

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

1732 Rector of Salamanca

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

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

Born: 27 January 1663, A Coruña, Spain
Entered: 28 March 1680, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: c 1686, Valladolid, Spain
Died: 10 August 1695, Irish College, Santiago de Compostela, Spain - Castellanae Province (CAST)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
(cf Father Morris’s Louvain Transcripts “Catal. Defunctorum”)

◆ Fr Francis Finegan SJ :
Son of Philip and Catalina
After First Vows he was sent for studies to Valladolid and was Ordained there c 1686
After his formation was complete he taught Humanities for a while at La Coruña, and later sent to teach Philosophy at Logroño
1692 He was sent to teach Philosophy at Irish College Santiago, where he died 10 August 1695

His “carta necrologica” mentioned his zeal for the preservation of the Faith in Northern Europe, and the example of sincere piety which so impressed the students from Ireland

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

Brother of William - RIP 1663

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

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

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

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

Born: County Waterford
Entered: 23 April 1601, Salamanca, Spain

Left Society of Jesus: c 1604

◆ Calendar of MacErlean Transcipts Addenda Irishmen who entered Rome and Spain 1561-1772 (Finegan)
James Fuerte (Ford?) native of Waterford
Son of John Fuerte and Cecilia Walsh
23 April 1601 Entered CAST

◆ Father Francis Finegan Notes
Strong (in Spain Fuerte)

DOB Waterford; Ent 23/04/1601 Salamanca; First Vows 25/04/1603

Son of James and Cecilia née Walsh

He may have been a student at Salamanca before Ent 23/04/1601 Salamanca, wjhere he also made First Vows 25/04/1603

Nothing further known

Born: 30 September 1634,County Meath / County Dublin
Entered: 15 August 1652, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: 1659, Salamanca, Spain
Final Vows: 15 August 1669
Died: 07 October 1683, Talavera de la Reina, Castile-La Mancha, Spain - Toletanae Province (TOLE)

1655 At Compostella Age 22 Soc 3. Studying 3rd year Philosophy.
1660 At Pamplona College as Minister. Good talent and judgement
1665-1672 At Oviedo CAST teaching Grammar and Minister
1675 Not in Catalogue
Taught Philosophy and Theology at Ávila (no dates)

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1674 Procurator of Irish Mission, Madrid
Names in a letter of Christopher Mendoza, Madrid dated c 1675 -He was procurator at Madrid (A Copy at the Archives de l’État, Brussels, is given in “Collectio Cardwelli” Vol iii Oliver, Stonyhurst MSS)
Accused by Titus Oates and mentioned in the false narrative (cf : “Records SJ” Vol v, pp 97 seq)
Mentioned occasionally in the “Note and Letter-book” of Father John Warner, ANG Provincial, and now in the Cambridge Public Library.
His letters are in Salamanca

◆ Fr Francis Finegan SJ :
1654-1659 After First Vows he was sent for studies first to Compostella and then Salamanca where he was Ordained 1659
1659-1664 Sent as Minister and teaching Humanities at Pamplona and then Oviedo
1665-1669 Rector Irish College Santiago. He was known also to conduct parish missions from there.
1669-1672 Taught Moral Theology at Oviedo and later at Avilá.
1672-1682 General appoints him as Rector at Irish College Seville, at the request of the students, but he pleaded his indifferent health against acceptance of the post. Instead, on the representations of the Superior of the Irish Mission, Jerome was appointed Procurator of the mission and of the Irish Colleges (Santiago, Salamanca, and Seville) at Madrid, and against the opposition of the Provincial of TOLE
1682 Out of the blue he was commanded by a Royal Decree to leave Spain forthwith. The charges against him cannot now be specified but it can be surmised that the sum of his offence had something to do with his success in winning financial help for the Mission and Colleges to the (alleged) detriment of the Spanish Jesuits establishments. Protests and memorials from the Irish in Spain failed to move the King. The General pronounced him innocent of the charges and arranged for him to settle in the province of Portugal. He died on his way there at Talavera 07 October 1683

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

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

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

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

◆ James B Stephenson SJ Menologies 1973

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
TYRY, or TERRY, FRANCIS, Father (Irish), (miscallcd Tyrer by Oliver). According to an Irish Catalogue for 1650, in the Roman Archives, he was a native of Cork ; born 1607. He studied bumani ties, and two years philosophy, and four years theology at Avignon, before entering the Society, which he did at Tournay, September 30, 1633. He knew Irish, English, French, and Latin, and joined the Irish Mission in 1640. He taught bumanities for five years, was preacher and confessor for eight ycars, Superior of a Resi dence for two years, and a missioner in 1650. (Catalogue, as above.) He became Superior of the Waterford Residence, and in 1649 was a missioner at Cork Père Verdier, the Visitor, describes him as an eminent preacher, very prudent and learned, and zealous in maintaining religious discipline. He was alive in Ireland, June 15, 1659. (Oliver, from Stonyhurst MISS.) In 1666 he was living at Cork, engaged in inissionary duties, preach ing, &c. (Irish Catalogue for 1666, in Archives, Rome.) (1)

(1) There is a family here (Gibraltar] of Irish descent, of the name of Terry; different members of it emigrated to Spain from about the date of the non-fulfilment of the Treaty of Limerick by the iniquitous Government of William Ill., to almout the middle of the last century. One of this family, Irish born, came as Minister to London from the Spanish Court, alsout the latter end of the reign of Philip V. (the first Bourbon monarch of Spain). lle was then known as the Marquis de la Cunada. Or this family two were Fathers of the Society of Jesus, and one died during the siege of Linierick. From the same father as this Priest descend my friends whose pedigree I have been allowed to examine; it is a translation of the original English obtained from the Heiakl's Otlice, Iublin, which the member of the family who emigrated to Spain towards between 1755 to 1765 brought with him to Malaga. Its genuineness is beyond dispute..., This lansily was connected with the Villiers family of the famous Duke of Buckinghamı) through Sarah Villiers, sister of the Duke, who married into the Sarsfiekl (the French-Irish Brigade Earl of Lucan), and had large estates near L'ork, some of which now belong to the Stacpole family. In 1505-11-19 and 1525 Willian), Edward, Patrick, David, and William Terry respectively were Governors of Cork, 1514 and 1529 Edmund and Patrick Terry were chief magistrates of Cork. In 1538-40-51-54-74-86-88 and 1591 Williain, Kichard, Dominic, Richard, William, Stephen, Edmund, and Davidl Terry were respectively Sheriffs of Cork. In 1604-8-12-14-17 20 and 1625 Edmund, David, Dominic, Davidl, Patrick, William, and David respectively filled the office of Mayor of Cork, William, the Sheriff in 1554, was descencled from Richari de Terry, who lemp. Henry II. married Elizabeth, sister to the Earl of Desmond. This William Terry was one of the twenty-four nobles and notables who, on July 18, 1574. signal a leclaration against Queen Elizabeth to sustain the Catholic religion, plexiging themselves, in spite of risk and forfeiture, to carry out their engavement. Dominic Terry clieci in desence of Limerick, against the rebei Parliament. He had a hrother (not named in the genealogical table) a Priest S.J., who suffered for the faith along with Galfrido Galway (Godfrey Galway), a Catholic gentleman. This Father appears also to have Ireen at the time on King Charles I. side in Limerick. 'All its mem bers have suffered much for the faith and for the Stuarts. There are now in Spain two branches of this family lest, one represented by the Marquis de la Cunacia, who signs his nane Tirry, instead of Terry, and another, a wealthy banker in Cadiz." (Communicalel by Louis Power, Esq., Gibraltar.)

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

September 30

Father Francis Tyrry, or Terry, was a brother of Dominic, Viscoimt Limerick, whose descendant is the Spanish Marquis de la Cunada. He was born in Cork in 1607, made his studies at Avignon, and then entered the Society at Tournay on the 30th of September, 1633. Three years after this, he was Prefect of Conference and Confessor ot the College of Seville.
He was an accomplished scholar and taught classics for five years. He was next sent to the Irish Mission, where he filled the post of preacher and confessor for eight years, became Superior of the Waterford Residence, and in 1649 a missioner in Cork, where he was also Superior. The Visitor of that district describes him as an eminent preacher, very prudent and learned, and exceedingly zealous in maintaining religious discipline. In June, 1659, his name still occurs in the Irish Catalogue as performing the duties of missioner in Ireland, but it is left unrecorded after the year 1666.

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

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

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

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

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

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

Alias Nevill

Grandnephew of John Ussher - RIP 1698

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

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

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

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

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

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

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

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

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

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

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

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

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

Born: 1711, Ireland
Entered: 1730, Seville, Spain

Left Society of Jesus: 23 July 1731,

◆ Francis Finegan Sj Notes
DOB 1711 Ireland; Ent Seville; LEFT 23/07/1731

Born: 1599, Fethard, County Tipperary
Entered: 1624/5, Tarragona, Spain - Aragonae Province (ARA)
Ordained: Salamanca - pre Entry
Died: 30 July 1630, College of Perpignan, France - Aragonae Province (ARA)

◆ Fr Francis Finegan SJ :
Son of Peter and Cecilia née Everard
Had previously studied and was Ordained at Irish College Salamanca before Ent 1624/25 Tarragona
One of the very few Irishmen to join in ARA
1626-1627 After First Vows he was sent to Zaragoza for a year studying Theology
1627-1628 He was sent as Operarius at the Church of the Professed House in Valencia. He was anxious at this time to return to Ireland and the General was sympathetic to his request. But his health was deteriorating.
1628 Sent to Perpignan as Minister, but died of consumption there two years later 31 July 1630

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

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

Alias Gaudinus

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

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

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

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

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

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

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

◆ James B Stephenson SJ Menologies 1973

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

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

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

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

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

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

Alias Gaudin

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

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

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

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

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

◆ James B Stephenson SJ Menologies 1973

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

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

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

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

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

Alias Godinez

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

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

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

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

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

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

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

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

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

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

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

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

◆ James B Stephenson SJ Menologies 1973

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

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

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

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

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

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

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

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

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

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

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

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

Alias Wale

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

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

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

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

Born: 1605, County Waterford
Entered: 1625, Villagarcía, Galicia, Spain - Castellanae Province (CAST)
Ordained: c 1633, Valladolid, Spain
Died: 26 August 1640, León, Spain (in transit to Ireland) - Castellanae Province (CAST)

1628 At Compostella Age 22 Soc 3. Best talent, read a distinguished course in Logic
1633 At Salamanca 3 year Theology Age 26 Soc 8
1639 At Irish College Salamanca Age 32 Soc 15. Lectures in Controversies - appears to have succeeded Fr Sherlock in this chair. Very proficient with a talent for Preaching.

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
1634 In CAST (Irish Ecclesiastical Record August 1874)
1639 Professor of Controversies at Salamanca, succeeding Paul Sherlock

◆ Fr Francis Finegan SJ :
1627-1633 After First Vows he was sent for Philosophy to Compostella and then for Theology to St Ambrose, Valladolid where he was Ordained c 1633
1633-1640 After studies he taught Humanities at Medina del Campo and was then sent to Irish College Salamanca to hold a Chair in Controversial Theology. He was regarded as a scholar of excellent ability.
1640 He was sent to Ireland, but died at León in the journey 26 August 1640

Born: 1582/3, County Waterford
Entered: 1628, - Castellanae Province, Spain (CAST)
Died: 06 March 1636, Huesca, Aragon, Spain - - Castellanae Province, Spain (CAST)

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

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

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

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

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

Born: Kenure, Lusk, County Dublin
Entered: 1686,
Ordained: ???
Died: 1703, Bilbao, Spain
Official Catalogus Defuncti MISSING

◆ In Chronological Catalogue Sheet as Ent 1686

◆ Old/15 has “(2) James Walsh” Ent 1686

◆ Old/16 has : “P James Walsh (2)”; DOB Lusk Dublin; Ent 1686; RIP 1703 Bilbao

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

DOB Lusk; Ent 1686; RIP 1703 Bilbao (IER)

His two brothers were PPs at Swords and Lusk.

1686 At Compostella (cf note p 104, in “Life of St Patrick”, and Oliver, Stonyhurst MSS)
1689-1693 Rector at Salamanca
1693-1703 Superior at Bilbao

Hare in his “Life of St Patrick” says they were of the now extinct family of Kenure, near Lusk (p 67 of Battersby’s “Jesuits”)

Letters of his are at Salamanca, date 1693.

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
WALSHE, JAMES, Father (No. 2), (Irish); born at Kenure, near Lusk, county Dublin ; entered the Society 1686. (Hogan's list.) Was living at Compostella in 1686. (See note, p. 104, Life of St. Patrick, Dublin, 1747. Oliver, as above.) In 1689 he was Rector of Salamanca, and in 1693 Superior of the Residence in Bilbao, where he died in 1703. (Irish Ecclesiastical Record.)

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

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

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

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

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

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

◆ Henry Foley - Records of the English province of The Society of Jesus Vol VII
WALSHE, RICHARD FITZROBERT, Father (Irish); born in Waterford 1582; entered the Society 1598, and was a Professed Father. (Hogan's list.) He was son of Robert Walshe; joined the Society at St. James', Galicia ; was in the Province of Castile in 1617, and becanie a distinguished preacher. (Irish Ecclesiastical Record, August, 1874) He is honourably mentioned in a letter of Father James Comerford, dated Madrid, September 21, 1607. (Oliver, from $tonyhurst MSS.) Father St. Leger says that he was celebrated as a preacher in Spain and in Ireland. He was brother of Dr. Thomas Walshe, Archbishop of Cashel, born during the time that his parents were imprisoned out of hatred for the faith. (Communicated by Father Hogan.) He died before 1617. (Hogan's list.)

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

Father Richard Walshe was born in W'aterford, in the year 1582, at the time when his parents were confined in prison out of hatred against the Faith. He was the elder brother of Dr. Walshe, Archbishop of Cashel, and nephew to the Bishop of Ossory. He entered the Society in 1598, at St. James's, in Galicia, and in due time was made a professed Father. In 1617 he was employed in the Province of Castile, and taught philosophy at Salamanca. He was a man of oreat abilities, was highly celebrated throughout Spain, and as he was at the same time a man of erudition, his services as a Professor were eagerly sought for by different communities, the College at Valladolid being amongst the number. He was at one time appointed to go to Rome, but the Spanish Fathers, fearing that if he went he would not be allowed to return, succeeded in getting the order rescinded. He shone chiefly as a preacher both in Spain and in Ireland. Early in 1642 he is mentioned as being at Waterford in a declining and hopeless state of health, and he died there .soon after the 24th of April, in the .same year.

Born: County Waterford
Entered: 1700, Spain
Died: post 1709
Official Catalogus Defuncti MISSING

◆ In Chronological Catalogue Sheet as Ent c1700

◆ Old/15 (1) has “Walsh” Ent 1700

◆ Old/16 has : “Aloysius Walshe”; DOB Waterford; Ent 1700 Spain; RIP post 1709

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
Walshe alias De Valois

DOB probably Waterford; Ent c 1700 Spain; RIP post 1709

1709 In Spain (IER Vol x p 254)

Born: 1583, Waterford City, County Waterford
Entered: 01 October 1606, Madrid, Spain
Died: July 1607, Madrid, Spain
Official Catalogus Defuncti MISSING

◆ Francis Finegan SJ Biographical Dictionary 1598-1773

He was the son of James Walshe and Catherine Wise, and he was born in Waterford in 1583, and entered te Irish College, Salamanca, on October 16, 1604. Two years later, October 1606, he was admitted, on the recommendation of Father Richhard Conway, to the Novitiate of the Toledo Province at Madrid.

Before the First year of his Noviceship was complete he fell over and died. July 1607

An annotation by Father Conway says of him:- finem vitae fecit cum opinione singularis idolis et virtutis.

Born: 1593, Ballymacaward, County Donegal
Entered: 14 April 1615, Spain
Died: 08 November 1635, Leuven, Belgium

Left Society of Jesus: 1616

◆ Calendar of MacErlean Transcipts Addenda Irishmen who entered Rome and Spain 1561-1772 (Finegan)
Hugh Ward of Valimalpeart (according to MacErlean, Vaile mic an Bhaird - Ballymacward)
Son of Eugene Ward and Mary Clery; Salamanca
15 April 1615 Entered CAST

◆ Francis Finegan Sj Notes
DOB 1593 Tiriga?; Ent 15/04/1615 CAST?; LEFT c 1616

Son of Eugene and Marie née Clery

He began his Priestly studies at Salamanca 12/01/1612 before Ent 15/04/1615 CAST? and LEFT during the Noviceship

*Note re. Ward's address. Beside the'Tiriga' mentioned by Hugh himself (Archiv.Hob.ll, P.29) there is 'Letir' mentioned by his brother Ferdinand (=Fergal) (ibid. p.31)
In the Novices Entry Book, Hugh thus described himself: 'natural de palaquarta, al. Valimalpeart, obispado Rapotense, hijo de Eugenio de la Guardia y Maria de Cleri'. In the fore- going Hugh seems to have been putting a Spanish look on Ballymacward County Galway

◆ https://www.dib.ie/biography/mac-bhaird-aodh-buidhe-ward-hugh-vardaeus-hugo-a4989

Mac an Bhaird, Aodh Buidhe (Ward, Hugh; Vardaeus, Hugo)
Contributed by
Morley, Vincent

Mac an Bhaird, Aodh Buidhe (Ward, Hugh; Vardaeus, Hugo) (c.1593–1635), hagiographer, was born in the barony of Tirhugh, Co. Donegal, probably at Ballymacaward, a townland that was named after his family. The Mac an Bhaird family belonged to the hereditary learned caste of Gaelic society and its members served as poets to the O'Kellys of Uí Mhaine, the O'Reillys of Bréifne, and the O'Donnells of Tír Chonaill. Aodh Buidhe Mac an Bhaird was the son of Eoghan Mac an Bhaird and his wife Máire Ní Chléirigh, and it has been suggested that Aodh's father may have been the Eoghan Ruadh Mac an Bhaird (qv) who accompanied Ruaidhrí O'Donnell (Ó Domhnaill) (qv), earl of Tyrconnell, into exile in 1607. In keeping with his family's learned status, Mac an Bhaird received a good education, studying for six years in Connacht under a variety of masters, the most important of whom he named as Oliver Hussy, Henry Hart, Tadhg Ó hUiginn, and Aonghus Mac Con Midhe – a mixture of Old English and Old Irish names suggesting that his studies ranged more broadly than the traditional bardic curriculum. In January 1612 he entered the Irish Franciscan college at Salamanca, a step in which he was followed by a younger brother, Fearghal, in 1615.

In 1622 Mac an Bhaird was appointed lecturer in philosophy at the Irish college of St Anthony in Louvain. He was in Paris in 1623 and there met another Irish Franciscan, Fr Patrick Fleming (qv), whom he enthused with the idea of collecting material on the lives of Irish saints, a project that was prompted in part by a desire to counter Thomas Dempster's Menologium Scotticum (1619) which had claimed many of the early Irish saints for Scotland. While in France, Mac an Bhaird visited libraries at Nantes, Harfleur, and Rouen as well as Paris, and Patrick Fleming provided him with reports of manuscripts that he found in French, Italian, and German monasteries while travelling to and from Rome. Having being appointed guardian at Louvain, Mac an Bhaird despatched a lay Franciscan brother, Micheál Ó Cléirigh (qv), to Ireland in 1626 to collect hagiographical material from Irish manuscripts. The continental scholars with whom Mac an Bhaird corresponded included the Benedictine Benedict Lessing and the eminent Jesuit historian John van Bolland. He served as guardian of St Anthony's in 1626–9 and was appointed lecturer in theology in 1629. These and other duties delayed work on the lives of the saints, and by 1630 he was already in poor health. He died at Louvain on 8 November 1635, before any of the primary sources that he had collected or his own writings could be published.

Within a year, however, Micheál Ó Cléirigh completed his manuscript Annála ríoghachta Éireann (the so-called ‘Annals of the Four Masters’) at the Franciscan convent in Donegal. Two hagiographical works by John Colgan (qv), Acta sanctorum Hiberniae and Triadis thaumaturgae acta, which were substantially based on sources collected by Mac an Bhaird, appeared at Louvain in 1645 and 1647 respectively. In 1662 Sancti Rumoldi martyris . . . acta, Mac an Bhaird's own Life of St Rumold, the patron of the Belgian metropolitan see of Mechelen, who was believed to have been Irish, was published at Louvain.

Sources
[Edmund Hogan], ‘Irish historical studies in the seventeenth century’, IER, 1st ser., vii (1870–71), 56–77, 193–216; M. J. O'Doherty, ‘Students of the Irish college Salamanca’ (1595–1619), Archiv. Hib., ii (1913), 29, 31; Paul Walsh, Irish men of learning (1947), 151–9; Cuthbert McGrath, ‘Eoghan Ruadh mac Uilliam Óig Mhic an Bhaird’, S. O'Brien (ed.), Measgra i gCuimhne Mhichíl Uí Chléirigh (1944), 108–16; Brendan Jennings (ed.), Wadding papers 1614–38 (1953), 189, 386–6, 414; id. (ed.), Louvain papers 1606–1827 (1968), 70–71, 78–9, 88, 102–3, 118; Tomás Ó Cléirigh, Aodh Mac Aingil agus an Scoil Nua-Ghaeilge i Lobháin (1985), 1–6; Pádraig Breatnach, ‘An Irish Bollandus: Fr Hugh Ward and the Louvain hagiographical enterprise’, Éigse, xxi (1999), 1–30

Forename: Aodh, Buidhe
Surname: Mac an Bhaird
Gender: Male
Career: History, Archaeology and Antiquarianism
Religion: Catholic
Born 1593 in Co. Donegal
Died 8 November 1635 in Belgium

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

Superior of Mission 1760-1773

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

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

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

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

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

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

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962

John Ward (1760-1774)

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

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

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

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

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

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

◆ MacErlean Cat Miss HIB SJ 1670-1770
Loose Note : John Ward Mission Superior
Those marked with were working in Dublin when on 07 February 1774 they subscribed their submission to the Brief of Suppression
John Ward was unavoidably absent and subscribed later
Michael Fitzgerald, John St Leger and Paul Power were stationed at Waterford
Nicholas Barron and Joseph Morony were stationed at Cork
Edward Keating was then PP in Wexford

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