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            109 Name results for Massachusetts

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            IE IJA ADMN/20/466 · Person · 28 November 1917-19 December 2012

            Born: 28 November 1917, Raught, Glanworth, County Cork
            Entered: 07 September 1936, St Mary's, Emo, County Laois
            Died 19 December 2012, St Francis Rehabilitation and Nursing Center, Plantation Street, Worcester, MA, USA

            Left Society of Jesus: 20 June 1938

            Eldest of a family of five, three boys and two girls.

            Early education at Glanworth NS and then at the Christian Brothers in Fermoy.

            https://www.legacy.com/us/obituaries/legacyremembers/rev-william-gallagher-obituary?id=13135729

            Rev. William J. Gallagher
            1917 - 2012

            FUNERAL HOME
            Callahan Fay Caswell Funeral Home
            61 Myrtle St

            Worcester, Massachusetts

            Rev. William Gallagher Obituary

            WORCESTER-
            Father William J. Gallagher, 95, the oldest priest in the Worcester Diocese, died Wednesday, December 19 at the St. Francis Rehabilitation and Nursing Center.
            He was born on Nov. 28, 1917 in Glanworth, County Cork, Ireland, the son of John and Hannah (O'Neill) Gallagher. Father Gallagher graduated from Christian Brothers Secondary School, Fermoy, Cork, and St. Mary's College. He did his seminary studies in France during World War II and several times had to change seminaries as the Nazis expanded their occupation of France. Eventually studying in Toulouse behind enemy lines, Fr. Gallagher assisted the French Underground in smuggling escaped Allied prisoners to Spain.
            Father Gallagher was ordained a priest in the Diocese of Angers, France where he taught at three colleges and served as a chaplain for U.S. Army troops stationed in Chinon, Ingrandes and Saumur.
            He accepted an invitation from Bishop John J. Wright to come to the Worcester Diocese in 1956. He was assigned in January 1957, to St. Bernard Parish, in Worcester as assistant pastor. Subsequently he served as assistant pastor at St. Aloysius Parish in Rochdale, Our Lady Immaculate Parish in Athol, St. Augustine Parish in Millville, and Notre Dame Parish and St. Christopher Parish, both in Worcester.
            He was named pastor of St. Vincent de Paul Parish in Baldwinville on Oct. 3, 1974. He helped bring the Marian Movement of Priests to the Worcester area in 1976. He remained active in retirement helping with retreats and celebrating Masses, including pro-life Masses at St. John's Church and St. Paul Cathedral, and First Friday Masses in the Problem Pregnancy chapel.

            A Funeral Mass of will be held Saturday, December 22, at 11:00 AM in the Cathedral of Saint Paul, 15 Chatham Street, Worcester. Burial will follow in Gethsemane Cemetery, Athol. Visiting Hours will be held Friday, December 21 from 5:00 to 7:00 PM in the Cathedral with a Vigil Service to be held at 7:00 PM. In lieu of flowers, memorial donations may be made to the, Diocesean Priest Retirement Fund, 49 Elm Street, Worcester, 01609. Arrangements are under the care of Callahan and Fay Brothers Funeral Home, 61 Myrtle Street.

            IE IJA ADMN/7/267 · Person · 28 June 1956-26 September 2017

            Born: 28 June 1956, Rimpa Skyline, Karachi, Pakistan
            Entered: 23 September 1976, Manresa House, Dollymount, Dublin (HIB for GER S)
            Ordained: 16 August 1991, Calgary, Alberta, Canada (Basilian Fathers)
            Died: 26 September 2017, Anglin House, Cardinal Flahiff Basilian Centre, St Joseph Street, Toronto, ONT, Canada

            Left Society of Jesus: 26 October 1982

            Father was of Goan origin settled in Karachi. Father (Archibald) died not long before entry. Mother was Ophelia (Xavier) - lecturer in Persian and Ecnomics at Karachi University, and Economic advisor on Pakistan to the UN. She came from Hyderabad, India. One younger brother (Melvin). Family were friends of the Bhutto family.

            Educated at St Paul’s Catholic High School, Maliz Road, Karachi and Karachi University

            Baptised at St Francis, Karachi, 22/07/1956
            Confirmed at St Jude’s, Karachi by Dr Geisoe OFM of Karachi, 20/01/1963

            1976-1978: Manresa House, Dollymount, Novitiate
            1978-1979: Clongowes Wood College SJ, studying at ST Patrick’s College Maynooth
            1979-1982: John Sullivan House, Monkstown, studying Arts at UCD
            Leave of Absence granted 26 October 1982

            On leaving departed immediately for Calgary, Canada. There he did a Masters in Education at Calgary University. Address at that time, Pennoworth Road, Calgary, Alberta, Canada.

            Address 2000: University of St Michael’s College, South Mary Street, Toronto, ONT, Canada

            https://www.legacy.com/ca/obituaries/thestar/name/mario-d-souza-obituary?id=42130687

            REV. Mario O. D'SOUZA C.S.B.

            Mario D'SOUZA Obituary

            Mario D'SOUZA Obituary
            D'SOUZA C.S.B., REV. Mario O. Mercifully from cancer at home in Anglin House with his fellow Basilian Fathers on Tuesday, September 26, 2017. He was predeceased by his parents Archibald D'Souza and Ophelia Xavier and his only brother Melvyn. He is survived by his sister-in-law Cynthia D'Souza and her daughters Michelle and Melanie. Fr. Mario was born in Karachi, Pakistan on June 28, 1956. Shortly after immigrating to Canada, he joined the Basilian Fathers and four years later made his first profession in 1988. He then earned a PhD in the Philosophy of Education while pursuing his theological studies in Toronto. He was ordained to the Priesthood on August 16, 1991 in Calgary where his family lived. Fr. Mario taught in universities in Edmonton and Windsor but mostly at the University of St. Michael's College in the University of Toronto. He served as a member of the Basilian General Council from 2002 to 2006. Fr. D'Souza dedicated his priestly life to the scholarship of Catholic education in the Basilian tradition. His academic publications were many and distinguished but he knew their greatest value was in how they illuminated his ministry as a Teacher. Visitation will be held on Friday, September 29th from 6:30 p.m. with a wake service at 7:30 p.m. in the Chapel of the Cardinal Flahiff Basilian Center, 95 St. Joseph St., Toronto. Visitation will also be held on Saturday, September 30, 2017 at St. Basil's Church, 50 St. Joseph Street from 9:30 a.m. until a Funeral Mass there at 10:30 a.m. Interment will follow at Holy Cross Cemetery, Thornhill, ON.

            https://ccsta.ca/a-tribute-to-fr-mario-dsouza/

            A Tribute to Fr. Mario D’Souza

            CCSTA is saddened to hear of the passing a great promoter and leader of Catholic education, Fr. Mario D’Souza.

            A member of the Faculty of Theology at the University of Toronto, Fr. D’Souza made a wide and deep contribution to Catholic education, in particular to its philosophical underpinnings in contemporary culture.

            Fr. D’Souza was born in Karachi, Pakistan, in 1956, and moved to Canada as a young adult. He was ordained to the priesthood in 1991, celebrating his 25th anniversary of ordination last year. He began teaching at St. Michael’s Faculty of Theology in 1991, and, other than his time at Assumption (Jan., 2005-Aug., 2006), the Faculty remained his home until his death. He held the Basilian Fathers Chair in Religion and Education, and was named a Fellow of St. Michael’s College in October of 2014. He served as Dean of the Faculty of Theology from 2009 to 2014.

            He died peacefully at the Cardinal Flahiff Basilian Centre on Sept. 26 after a brief illness.

            The University of St. Michael’s College paid tribute to Fr. D’Souza after his passing.

            He brought to the classroom a rich academic history of his own, having received degrees from Boston College, the University of St. Michael’s College, the University of Toronto, the University of Calgary, and University College, Dublin,” the university wrote. “Loved by his colleagues, his friends, and, most importantly, his students, Fr. Mario will be deeply missed.”

            Just last year, Fr. D’Souza released his latest book, A Catholic Philosophy of Education. The Church and Two Philosophers (McGill-Queen’s University Press. 2016).

            The two philosophers Fr. D’Souza draws on are the neo-Thomist Jacques Maritain and the Jesuit Bernard Lonergan, while “The Church” refers to the various documents on education issued by Rome in a time range of prior to, during and following Vatican Council II.

            Fr. D’Souza writes: “My interest has been to explore the universal themes and challenges of a Catholic philosophy of education: human flourishing and the subject as developing in relation to the good, as Lonergan sees it; the role of Catholic education in the heuristic discovery of the common good, as Maritain envisioned; and how the tremendous advances in working for human unity, liberation, and freedom are also beset with dangers leading to the diminishment of the student as a person, as laid out in the Church’s educational documents” (218).

            Dr. Bonaventure Fagan of Newfoundland outlines how Fr. D’Souza’s book was on his Catholic education summer reading list.

            “The result is a work that is bound to stir within the reader a deeper appreciation of the underlying roots and essence of Catholic education, the contemporary challenges it faces, and a holistic vision of how our youth can best serve our Creator and the diverse human community,” says Dr. Fagan. “A Catholic Philosophy of Education… gives us an insight into Fr. D’Souza’s broad contribution to Catholic education. In the classroom and in his many scholarly articles, he reflected on and argued for a more precise understanding of what constitutes Catholic education in the contemporary world. He respected those who articulated a contrary position. In Toronto and elsewhere teachers who studied with him must have marvelled at his wisdom – he pointed out how much he learned from them, for education, he said, is never a solitary exploration. In short, Mario D’Souza will be sorely missed by the university community, by the Catholic education community, and most dearly by his Basilian community.”

            A funeral mass was held for Dr. D’Souza on Sept. 30, 2017.

            https://stmikes.utoronto.ca/news/usmc-mourns-the-passing-of-fr-mario-dsouza-csb

            USMC Mourns the Passing of Fr. Mario D’Souza, CSB

            It is with great sadness but in the abiding hope of the Resurrection that we announce the death of Fr. Mario D’Souza, CSB. Fr. D’Souza, former Dean of the Faculty of Theology, former President and Vice Chancellor of Assumption University, Windsor, and a world leader in the field of religious education, died peacefully at the Cardinal Flahiff Basilian Centre on Tuesday evening, Sept. 26 after a brief illness.

            Fr. D’Souza was born in Karachi, Pakistan, in 1956, and moved to Canada as a young adult. He was ordained to the priesthood in 1991, celebrating his 25th anniversary of ordination last year. He began teaching at St. Michael’s Faculty of Theology in 1991, and, other than his time at Assumption (Jan., 2005-Aug., 2006), the Faculty remained his home until his death. He held the Basilian Fathers Chair in Religion and Education, and was named a Fellow of St. Michael’s College in October of 2014. He served as Dean of the Faculty of Theology from 2009 to 2014.

            He brought to the classroom a rich academic history of his own, having received degrees from Boston College, the University of St. Michael’s College, the University of Toronto, the University of Calgary, and University College, Dublin.

            A passionate educator and prolific researcher, Fr. D’Souza produced many works over the course of his career, his most recent being Catholic Philosophy of Education: The Church and Two Philosophers, published in October, 2016 by McGill-Queen’s University Press.

            Earlier this year, the process had begun to consider Fr. D’Souza for full professorship.

            Loved by his colleagues, his friends, and, most importantly, his students, Fr. Mario will be deeply missed.

            https://www.oise.utoronto.ca/alumni-friends/in-memoriam/09-26-17-fr-mario-dsouza-associate-professor

            Fr. Mario D'Souza, Associate Professor

            September 26, 2017
            It is with great sadness that we announce the death of Fr. Mario D’Souza, CSB. Fr. D’Souza, former Dean of the Faculty of Theology, former President and Vice Chancellor of Assumption University, Windsor, and a world leader in the field of religious education, died peacefully at the Cardinal Flahiff Basilian Centre on Tuesday evening, Sept. 26 after a brief illness.

            Fr. D'Souza began teaching at the St. Michael’s Faculty of Theology in 1991, and, other than his time at Assumption (Jan., 2005-Aug., 2006), the Faculty remained his home until his death. He held the Basilian Fathers Chair in Religion and Education, and was named a Fellow of St. Michael’s College in October of 2014. He served as Dean of the Faculty of Theology from 2009 to 2014.

            He brought to the classroom a rich academic history of his own, having received degrees from Boston College, the University of St. Michael’s College, the University of Toronto, the University of Calgary, and University College, Dublin.

            Loved by his colleagues, his friends, and, most importantly, his students, Fr. Mario will be deeply missed.

            IE IJA ADMN/7/268 · Person · 14 May 1942-12 December, 2010

            Born: 14 May 1942, Bunnacurry, Achill, County Mayo
            Entered: 07 September 1959, St Mary's, Emo, County Laois
            Ordained: 23 June 1972, Milltown Park, Dublin
            Final Vows: 25 April 1985, Iona, Portadown, County Down
            Died: 12 December, 2010, Christ the King Church in Pleasant Hill, CA, USA (Oakland Diocese)

            Left Society of Jesus: 23 November 1999

            Born in Dublin but from Achill.

            Father, Daniel (Donald), was manager of an Unemployment Exchange. and mother, Mary Josephine (Connors) was a National Teacher.

            Eldest of three boys with one sister.

            Educated at a school attached to a Franciscan Monastery in Achill for seven yeaars he then went to Mungret College SJ for five years.

            Baptised at St Andrew’s, Westland Row, 20/05/1942
            Confirmed at Church of Mary Immaculate, Achill, County Mayo, by Dr Walsh of Tuam, 30/04/1952

            1959-1961: St Mary's, Emo, Novitiate
            1961-1964: Rathfarnham Castle, Juniorate, UCD (BA)
            1964-1966 at Chantilly France (GAL S) studying Philosophy
            1966-1967: Milltown Park, Philosophy
            1967-1969: Mungret College SJ, Regency
            1969-1973: Milltown Park, Theology
            1973-1974: Cambridge MA, USA (NEB) preparing PhD in Theology
            1974-1977: Berkeley CA, USA (CAL) preparing PhD in Theology (residing at Gibbs Hall, Ridge Road, Berkeley CA., then Hilgard Avenue, Berkeley CA.
            1997-1981: Milltown Park, Lecturing at ISE and preparing PhD in Theology
            1981-1981: Oakland CA, USA (CAL) making Tertianship (Feb 81 to July 81)
            1981-1982: Tabor House, Spiritual Exercises and Lecturing at ISE
            1982-1989: Iona Portadown, Lecturing at ISE; Spiritual Exercises; Reconciliation Ministry
            1989-1991: Arrupe, Ballymun, Spiritual Exercises and assisting in Tabor House
            1991-1992: Campion House, Hatch Street,, Spiritual Exercises and assisting in Tabor House
            1992-1995: Joan of Arc, San Ramon CA, USA (CAL) working
            1995-1998: Holy Spirit, Fremont Boulevard, Fremont CA, USA (CAL) working
            1998-1999: St Monica’s, Camino Pablo, Moraga CA, USA (CAL) working

            After leaving Society he was incardinated into the Oakland, California, USA, Diocese (23/11/1999)

            Address 2000: St Monica’s Catholic Church, Camino Pablo, Moraga, CA, USA

            https://www.irishtimes.com/life-and-style/people/teacher-of-ecumenics-and-pastoral-worker-in-north-1.588845

            Teacher of ecumenics and pastoral worker in North

            FR DECLAN Deane, who has died aged 68, was best known in Ireland for his work as a teacher at the Irish Schol of Ecumenics

            FR DECLAN DEANE:FR DECLAN Deane, who has died aged 68, was best known in Ireland for his work as a teacher at the Irish School of Ecumenics and his pastoral work with the Jesuit community in Portadown, near the Garvaghy Road.

            Director of the school’s Northern Ireland programme, he believed that as far as a church followed the example of Jesus, it was a distinctly Christian church. It was Christian when it refused to acquiesce in the boundaries imposed by a politically segregated society but took a lead in breaking through them.

            In 1983, he urged Catholic clergy and people to take the lead in crossing the boundaries as they had greater freedom to do so.

            A strong critic of paramilitary violence and its apologists, he nevertheless signed a letter of protest against strip-searching in Northern Ireland’s prisons. Likewise, he was, in 1988, a signatory to a letter deploring the British government’s decision to conceal the findings of a report into the killings of six unarmed men in 1982.

            His talents were multiple and often unexpected – a national champion at Scrabble, a passionate observer of horse racing and a prodigious memory for cards – so much so that he was banned from some tables in Las Vagas.

            Declan Deane was born in Dublin in 1942 but grew up on Achill Island and was educated at Mungret College, Limerick. He began his two-year novitiate in 1959. He then went to UCD after which he studied philosophy at Chantilly near Paris and theology at Milltown Park, Dubin, where he was ordained in 1972.

            After ordination he became one of the first students at the recently-established School of Ecumenics, and graduated in 1973 with the Hull University postgraduate degree of B.Phil. He pursued doctoral studies in Cambridge, Massachusetts, and Berkeley, California.

            During this time he developed a special interest in the ecumenical theology of the French Jesuit theologian, Henri de Lubac (later to be made a cardinal), with particular reference to his understanding of Buddhism.

            In 1980 he was appointed lecturer in continuing education at the School of Ecumenics and for most of the 1980s taught in the school’s certificate course of the then New University of Ulster.

            He lived as a member of the Jesuit community in the Garvaghy estate in Portadown. Very popular as a teacher and as a priest, he enjoyed the friendship of Catholics and Protestants, nationalists and unionists.

            In 1989 he moved to Dublin where he did youth retreat work.However, in search of more theological freedom than he felt in Ireland (he was always a strong advocate of women priests), he moved to California in 1992. Later he formally left the Jesuits to become a diocesan priest in the diocese of Oakland, California.

            He enjoyed pastoral work and was popular with all his parishioners. He is remembered for his dry sense of humour, thought-provoking homilies and easy-going manner. He was most recently attached to Christ the King Church, Pleasant Hill, California.

            Address 2000: St Monica’s Catholic Church, Camino Pablo, Moraga, CA, USA

            https://gladysganiel.com/irish-catholic-church/in-memory-of-fr-declan-deane/

            In Memory of Fr Declan Deane

            Fr Declan Deane, a former lecturer and student at the Irish School of Ecumenics, passed away this week of cancer. Fr Deane was serving at Christ the King Church in Pleasant Hill, California.

            A native of Dublin, he grew up on Achill Island and was ordained a Jesuit in 1972. He was one of the first students to enrol on the Irish School of Ecumenics’ programme in Dublin. During the 1980s he lived as a Jesuit in Portadown and taught on the Irish School of Ecumenics’ Adult Education course in Northern Ireland.

            Fr Deane immigrated to the US in 1992 and worked in five parishes before his death. A memorial on the Christ the King webpage describes him this way:

            Despite his struggle with esophageal cancer, despite his being first on chemo and then a seven month hospice patient, Declan steadily did more and more rather than less and less. He continued to take his turn at weekly confessions; he returned to weekday masses especially with our school children, including the classroom preparation that went with that. Just a few short days before his death, he preached at all six weekend masses, concelebrated three and was outside greeting and visiting with parishioners for all the masses. To that he added the Monday morning mass and two days with visits to school and classrooms. To those who advised him to slow down and do less, his response was , “that is the way I want to be remembered” and “when I promise I’m going to do something and be somewhere, I always do it”.

            I never met Fr Deane. But I can appreciate the energy and dedication that he must have exhibited in helping to get the ISE’s Northern Irish work off the ground. He is remembered fondly by many colleagues and former students.

            https://jesuit.ie/news/parting-from-declan-2/ December 21, 2010

            Parting from Declan

            Declan Deane, who died in California on 12 December, had been an Irish Jesuit for over thirty years, before joining the diocese of Oakland. He is remembered with deep affection and regard by many friends, especially in N.Ireland, where he worked with the Irish School of Ecumenics. His talents were multiple, often unexpected: a national champion at Scrabble, a passionate observer of horses, a prodigious memory for cards at the gaming tables of Las Vegas, such that the bankers had him banned. But above all he was a priest, who during his struggle with esophageal cancer took on more and more ministry. A few days before his death he preached at all six weekend Masses, concelebrated three, heard confessions and greeted the parishioners at the door. His funeral was a huge and emotional occasion, as Donal Godfrey SJ reports:

            Last Thursday I represented the Society at the Mass of Christian burial for Declan Deane. The Church of Christ the King in Pleasant Hill, where Declan had most recently served, was packed with two bishops, priests, and so many friends from the parishes where Declan had served. The homilist, Fr. Gerrry Moran in the Oakland Diocese and like Declan from Achill island, spoke of the life of Declan in very moving terms. We heard how at first Declan had objected to working with Gerry as pastor but eventually they became close friends. The homily was interrupted with applause on a number of occasions. The Bishop Emeritus, John Cummins, spoke of the wonderful Jesuit formation Declan had received, quoted Pedro Arrupe in connecting Declan’s strong social conscience and his gift of bringing contemporary theology alive to a wider audience. Declan’s brother John came from Ireland and told us how he had sent a card to Declan with a Christmas poem written especially for him that he discovered unopened in his room. John ended his words with the poem. Afterwards the parish held a wonderful reception and then we went to the Holy Angels Cemetery where Declan had told the pastor that he was very happy to be buried next to Frank Houdek, SJ, the man who had “saved him” when he went into recovery as an alchololic. On another note -we have been having wave after wave of rain storms, however for Declan’s funeral it was a sunny mild day. Declan must have arranged that for us as he always loved the sun! Ar dheis De go rabh a ainm dhilis.

            https://www.legacy.com/us/obituaries/eastbaytimes/name/declan-deane-obituary?id=32867038 Published by Inside Bay Area on Dec. 15, 2010.

            Declan Deane Obituary

            Father Declan A. Deane May 14, 1942 ~ Dec. 12, 2010 Pleasant Hill, CA Declan was born in Dublin, Ireland and grew up on Achill Island on the west coast of Ireland. He was ordained as a priest into the Jesuit Order in Dublin in 1972. In his early years of priesthood he devoted his time to issues of faith and justice, including working for peace with Protestants and Catholics during the troubles in Northern Ireland. He also ministered to those in prisons and to those with AIDS. Called to parish ministry, he immigrated to the US and settled in the Diocese of Oakland. His first assignment began in 1992. He served as Associate Pastor in five parishes; St. Joan of Arc, Holy Spirit, St. Monica, All Saints, and most recently Christ the King. He quickly endeared himself to his parishioners and became a much loved, admired and respected priest in every community. People enjoyed his dry sense of humor, the thought-pro-voking depth of his homilies and his easygoing approachable manner. Being a good friend and inclusive to all was important to Declan. When not engaged in ministry Declan made sure to enjoy life. He was a scrabble champ in Ireland, Northern Ireland and England, an avid sports fan and very fond of the horses. He took one day at a time. He is survived by his sister Patricia; brothers John (Ursula) and Raymond (Renate); and nieces and cousins. There will be a parish Mass on Wednesday, December 15 at 11:00am followed by viewing and visitation from 12:00 noon to 7:30pm; Vigil Service at 7:30pm. The Funeral Mass will be at 10:30am on Thursday, December 16, with interment at Queen of Heaven Cemetery at 1:30pm. All services will be at Christ the King Catholic Church, 199 Brandon Road, Pleasant Hill. CA.

            Interfuse No 144 : Spring 2011

            Obituary

            Declan Deane (1942-2010) : former Jesuit

            Declan Deane, who has died in California, had been an Irish Jesuit for over thirty years before joining the diocese of Oakland. He is remembered with deep affection and regard by many friends. One measure of this affection; during his final sickness he received 28,000 emails and other messages of support from those who had known and loved him. His talents were multiple, often unexpected: a national champion at Scrabble, a passionate observer of horses, a prodigious memory for cards at the gaming tables of Las Vegas, such that the bankers had him banned. But above all he was a priest, who during his struggle with oesophageal cancer took on more and more ministry. A few days before his death he preached at all six weekend Masses, concelebrated three, heard confessions and greeted the parishioners at the door.

            Born in Achill and schooled in Mungret College, where he was elected Head of School in his final year, Declan Deane entered the Jesuits in 1959. He earned a BA in UCD studied philosophy at Chantilly near Paris, and theology at Milltown Park, Dublin where he was ordained priest in 1972. After ordination he did a B.Phil. at the Irish School of Ecumenics (ISE) and doctoral studies in Cambridge, USA, and in Berkeley, California. In these years he developed a special interest in the ecumenical theology of the French Jesuit theologian, Henri de Lubac with particular reference to his understanding of Buddhism. Sadly he never finished his doctoral dissertation, largely because of the disease of alcoholism with which he eventually came to terms.

            In Ireland at least Declan was probably best known for his teaching work in the Irish School of Ecumenics (ISE) and his pastoral work in the Jesuit community in Portadown, near the controversial Garvaghy Road. He lived there for most of the 80's, longer than anywhere else, and greatly endeared himself to his students and to the local people, Protestant and Catholic, Nationalist and Unionist. The troubles were then far from over. Despite the troubles, perhaps because of them, he became popular as a teacher and as a priest.

            Hoping however for more theological freedom than he felt he enjoyed in Ireland (he was always a strong advocate of women priests) he moved in 1992 to California for parish work. Later in the decade he formally left the Jesuits to join the diocese of Oakland, California. Happily however he always remained in the best of relations with his former Jesuit colleagues and with his lay friends, some of whom flew over to say goodbye to him before he died. We now deeply mourn his early, but sadly not unexpected, death from cancer on 12 December 2010.

            His funeral was a huge and emotional occasion, as Donal Godfrey reports: “Last Thursday I represented the Society at the Mass of Christian burial for Declan Deane. The Church of Christ the King in Pleasant Hill, where Declan had most recently served, was packed with two bishops, priests, and so many friends from the parishes where Declan had served. The homilist, Fr. Gerry Moran in the Oakland Diocese and like Declan from Achill island, spoke of the life of Declan in very moving terms. We heard how at first Declan had objected to working with Gerry as pastor but eventually they became close friends. The homily was interrupted with applause on a number of occasions. The Bishop Emeritus, John Cummins, spoke of the wonderful Jesuit formation Declan had received, and quoted Pedro Arrupe in connecting Declan's strong social conscience and his gift of bringing contemporary theology alive to a wider audience. Declan's brother John came from Ireland and told us how he had sent a card to Declan with a Christmas poem written especially for him that he discovered unopened in his room. John ended his words with the poem. Afterwards the parish held a wonderful reception and then we went to the Holy Angels Cemetery where Declan had told the pastor that he was very happy to be buried next to Frank Houdek, SJ, the man who had ‘saved him’ when he went into recovery as an alchololic. On another note - we have been having wave after wave of rain storms, however for Declan's funeral it was a sunny mild day. Declan must have arranged that for us as he always loved the sun! Ár dheis De go rabh a ainm dhilis”.

            Robin Boyd of the ISE wrote about Declan:
            Declan Deane was a remarkable man, and a dear colleague and friend. He and I shared a birthday – he was exactly twenty years younger than me - and on one memorable occasion we were able to celebrate it together, at an ecumenical clergy conference at Corrymeeala when we shared - and even cut together - a specially made birthday cake.

            He took up his duties in charge of the ISE's Northern Ireland programme in 1981, and it was mainly in the North that we saw each other. It was always a delight to visit that small Jesuit community at Iona, a council house in Portadown, with its memories of Paddy Doyle, Brian Lennon, and a host of unexpected visiting trail-blazers from all the Irish Church traditions. For Declan had friends everywhere. I remember one occasion when he came with me to the General Assembly of the Presbyterian Church. And as we milled around in the clergy-crowded corridor there were delighted and unexpected meetings with Declan's friends among the thronging ministers and elders: I remember especially his happy reunion with Ruth Patterson (the first woman to be ordained as a minister of Word and sacrament in the Irish Presbyterian Church), and Bert Tosh (now senior producer of religious programmes in the BBC, Northern Ireland). Warm, modest to the point of shyness, amusing, and devastatingly honest, he firmly established the ISE's Northern programme in its three main bases of Belfast, Derry and Benburb, making friends wherever he went.

            We had many adventures together. One dark night, driving North through Omagh and Strabane, Declan said, “There's a convent I know near here. Let's call on the sisters”. Despite my protest that it was too late, we arrived at the convent and rang the bell. We rang again, and there was no reply. I said, “You see what I mean!” and we drove on. Next day, at our conference, we met one of the sisters, and apologized for ringing their door bell so late. “Och, we were all watching the football” was the answer; Declan knew them better than I did.

            On one occasion we did a fund-raising tour in Germany together, staying with German friends of mine in Remscheid, where he quickly made himself at home. The “Tour de France” happened to be going on, and we discovered that Declan was a devotee of the “maillot jaune”. He was also, as befitted a member of a distinguished literary family, a devotee of letters - and numbers. This devotion took a peculiar form: he was fascinated by German car numbers, and quickly worked out their literary and numerical basis, so that before long he could identify the place of origin of every car in the land. “Why?" I asked. “Well, I look forward to the day when I'm at home in Achill, and I see a German car with the family sitting having a picnic, and I'll go up to them and say, “How is everybody in Remscheid today?” We enjoyed that game, and I still do. But I knew better than ever to challenge Declan to a game of Scrabble. His skill there was legendary. In the interests of the ISE we travelled from bishop to bishop, from praese to praeses, from Seminary to Theologische Hochschule, and had a happy reunion in Frankfurt with Fr Gerry O'Hanlon SJ, who was then working on his thesis on Karl Barth. I don't recollect how successful that journey was financially: but it certainly was a trip to remember with great pleasure.

            Memorable too were the one or two occasions when my wife Frances and I stayed with Declan in the Jesuit flat normally occupied by Fr Henry Grant in the Newtownbreda area of Belfast. It was full of Henry's tapes of classical music, which delighted Frances. And it was also full of good talk. Declan shared with us his problems: the alcoholism which he had so steadfastly battled and overcome; theology - for he was no stranger to the doubt which is the only real basis of faith; celibacy, women's ministry, relations between the churches. Those were evenings to recall with joy. For Declan was a man who brought warmth and joy to those he met. It was a privilege to have him as a friend, and now to know that he has entered into the joy of his Lord.

            IE IJA ADMN/7/293 · Person · 27 March 1963-04 October 2022

            Born: 27 March 1963, Bridge Street, Ballylongford, County Kerry
            Entered: 26 September 1985, Manresa House, Dollymount, Dublin
            Died: 04h October 2022, Clonard Village, Wexford Town, County Wexford

            Left Society of Jesus: 1998

            Educated at Clongowes Wood College SJ

            Regency at Belvedere College SJ

            by 1993 at Cambridge MA, USA (NEN) studying

            Address 2000: Farmhill Road, Goatstown, Dublin City

            https://rip.ie/death-notice/david-osullivan-wexford-wexford-town-491641

            The death has occurred of

            David O'Sullivan
            Clonard Village, Wexford Town, Wexford / Ballylongford, Kerry
            David passed away peacefully at home, after a long illness borne with dignity and bravery in the loving care of his family and the Wexford Palliative Care Team. Beloved and devoted husband of Anne and loving father to Catherine and son-in-law to May, special brother to Tice, Mary-Rose and Paul, and beloved of brother-in-law of Steve, Niamh and Nancy, Billy, Caitriona and John. Beloved uncle to Hannah, Sarah, Evanne, Emelyn, Andrew, Cian, Tara, Barry, David, Eimer, Claire, Ciara, Henry, Hugh & Guy. Deeply regretted by his colleagues and pupils at Presentation Secondary School Wexford and his wider family circle and many friends.

            Ar dheis Dé go raibh a anam dílis.

            Reposing at Macken's Funeral Home, Distillery Road, Wexford (Y35 T1K2), on Thursday (6th October) from 4pm leaving for the church at 6:30pm. Requiem Mass on Friday (7th October) in The Church of the Annunciation, Clonard, Wexford (Y35 YV0F) at 10am, with burial afterwards in Enniscorthy cemetery.

            Date Published:
            Tuesday 4th October 2022

            Date of Death:
            Tuesday 4th October 2022

            IE IJA ADMN/7/358 · Person · 13 December 1865-

            Born: 13 December 1865, Kilfinane, County Limerick
            Entered: 10 November 1887, Frederick, MD, USA (MARNEB)
            Ordained: 28 June 1900

            Left Society of Jesus: 1904

            Educated Mungret College SJ 1892-1887

            1887-1889: Frederick, MD, USA (MARNEB), Novitiate
            1889-1890: St Joseph’s College SJ, 18th and Stiles Streets, Philadelphia PA, USA, Regency
            1890-1891: Holy Cross College, Worcester MA, USA, Regency
            1891-1894: Woodstock College, Woodstock MD, USA, Philosophy
            1894-1897: Holy Cross College, Worcester MA, USA, Regency
            1897-1901: Woodstock College, Woodstock MD, USA, Theology
            1901-1903: Xavier College SJ, 16th Street, New York NY, USA, Teaching
            1903-1904: Drongen, Belgiium (BELG), Tertianship

            IE IJA ADMN/7/407 · Person · 21 March 1862-

            Born: 21 March 1862, Killowen, Rostrevor, County Down
            Entered: 22 September 1890, Frederick, MD, USA - Marylandiae-Neo Eboracensis Province (MARNEB)

            Left Society of Jesus: 1903

            Educated Mungret College SJ 1883-1889

            1890-1892: Frederick, MD, USA (MARNEB), Novitiate
            1892-1893: Frederick, MD, USA, Rhetoric
            1893-1894: Georgetown College, Georgetown, Washington DC, USA, Philosophy
            1894-1896: Woodstock College, Woodstock MD, USA, Philosophy
            1896-1899: Boston College, Harrison Avenue, Boiston MA, USA, Regency
            1899-1900: St John’s College, Fordham, Bronx NY, USA, Regency
            1900-1903: Xavier College, West 16th Street, New York NY, USA, Regency

            IE IJA ADMN/7/441 · Person · 19 January 1872-

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

            Left Society of Jesus: 1913

            Educated at Mungret College SJ

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

            ◆ The Mungret Annual, 1905

            Our Past

            Father Matthew McCabe SJ

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

            IE IJA ADMN/7/487 · Person · 21 April 1845-

            Born: 21 April 1845, Drumfad, County Tyrone
            Entered: 06 August 1865, Milltown Park, Dublin
            Ordained: 1879

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

            Transcribed HIB to Marylandiae Province, 1869

            “Patrick Quin”

            Educated at Mount Mellary

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

            IE IJA ADMN/7/495 · Person · 25 March 1842-

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

            Left Society of Jesus: 1892

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

            Educated at All Hallows

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

            IE IJA J/1035 · Person · 20 March 1813-06 January 1890

            Born: 20 March 1813, Latnakelly, Clontibret, County Monaghan
            Entered: 05 September 1836, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1847
            Died: 06 January 1890, Woodstock College, Woodstock MD, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1836-1838: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1838-1847: Georgetown College, Georgetown, Washington DC, USA, working
            1847-1848: Boston Mission, Boston MA, USA, working
            1848-1850: Georgetown College, Georgetown, Washington DC, USA, working
            1850-1852: Holy Cross College, Worcester MA, USA, Cook
            1852-1860: St Joseph’s Church, Barre Street, Baltimore MD, USA, working and Cook
            1860-1861: Boston College, Boston MA, USA, working
            1861-1871: The Basilica of Saint Mary, Royal Street, Alexandria VA, USA,, Cook
            1871-1880: Loyola College Maryland, North Charles Street, Baltimore MD, USA, working and Cook
            1880-1890: Woodstock College, Woodstock MD, USA, working

            ◆ Woodstock Letters SJ : Vol 19, Number 1

            Obituary

            “Brother Patrick Cassidy” p107

            Br. Patrick Cassidy was born in the County Monaghan, Ireland, on March 20th, 1813. A t the age of sixteen he came to America in quest of a sphere more congenial for the expansion of his native energies and the freedom of shaping his future in accordance with the talents that nature had bestowed upon him. Once assured of this freedom and confiding in his own powers, he had no misgivings of his success in overtaking a fortune. But a kind Providence, into whose arms he had cast himself with all the ardor of his Irish faith, had a future and a fortune in store for him surpassing all his boyish dreams. It had been the parting wish of his simple and loving mother that her boy should explore the regions of the New World and send her an account of its wonders. With this end in view Br Cassidy, after some years spent in New York City, set out on his mission of love. He wandered southward as far as Richmond, Va. One day while gazing down upon the city from one of the hills that overlook the town, his fancy rested on an elegant mansion prominent in the picture. Even while he gazed, a cloud of smoke followed by flames and flying embers burst forth from the building. These soon spread to a neighboring mansion, and in an incredibly short time two of Richmond's statliest dwellings were a mass of crumbling and charred ruins. Brought thus face to face with the instability of material splendor his mind was impressed deeply with the futility of laying up earthly treasures and the danger of allowing his heart to go out to them. Haunted by this thought, though almost unconscious of its guidance, he wandered back to New York with a vague resolve of burying himself in the solitude of some private family, where he might find leisure to attend to the all important subject of his salvation. In New York he communicated his intention to Bishop Dubois, while confessing to that saintly prelate. The bishop, recognizing at once a divine call to something more sublime, directed him to Georgetown College as the place best suited to realize his aspirations.

            Armed with a letter from Bishop Dubois he again set his face toward the South. Arrived at Georgetown he spent some years as a postulant, making himself in the meantime very useful as assistant gardener. On Sept. 8th, 1836, he was admitted into the Society, and was sent to Frederick, where he made one year's noviceship under Fr Francis Dzierozynski. What solid foundations he there laid of the virtues of humility, obedience, and self-abasement, his after life in the Society gave evidence. Sent back to Georgetown he was put in charge of the boys refectory and filled that office till he took his religious vows the following year. During the next years up to 1848 he was employed successively as gardener, assistant baker and infirmarian, as sacristan and vine-dresser, in all of which duties he ever showed that scrupulous care and diligence which were so noticeable in his later years at Woodstock. In 1847 he was chosen to accompany Fr McElroy to Boston when the latter opened our first residence there, but returned at the end of a year to Georgetown as cook. In 1851 and 1852 we find him as cook in the College of the Holy Cross, Worcester, whence he was sent to St Joseph's Church, Baltimore, then under the care of Fr W F Clark. It would seem that he made himself almost indispensable in this new sphere, where he remained eight years.

            It was here too that he came into unsought-for prominence among the enemies of the Church. Know-nothingism was then rampant in the land. Before his entrance into the Society he had witnessed in Boston the fanaticism which ended in the Charlestown conflagration, and which burned a stain into the escutcheon of Massachusetts that the succeeding years have failed to efface. Here in Baltimore while out on business for Fr Clark one election day, his modest and religious mien, no doubt, marked him as the natural enemy of American ruffianism. At all events, he was violently handled and knocked down in the street by the fanatics.

            Returning in 1861 to Boston, he was employed in the new scholasticate. From Boston he in 1862 to Alexandria, Va, and remained there throughout the civil war and for some years after it. His graphic and accurate reminiscences of those turbulent years were a substantial proof of the keen powers of observation as well as the truly wonderful memory with which he was gifted. Not an incident that came under his observation during those distant years ever seemed to fade or grow dim up to the day of his death. From 1872 to 1881 he was engaged as buyer at Loyola College, Baltimore, whence he came to Woodstock in the latter year.

            Though he came to Woodstock ostensibly to die, the works he wrought during the years he was among us fully attest the amount of vitality he still retained, and if these works are any index of what he accomplished in the youth and bloom of manhood, his labors in the Society may be safely set down as prodigious. The rapid growth and perfect finish of all his undertakings were a source of constant remark among the scholastics. And the roads that grew out of his patient toil around Woodstock might do honor to the Caesars. Quiet, persevering toil, religious silence, and perfect recollection at all times, seemed to be his characteristics. At recreation he was ever genial and sunny. His long life in the Society, joined to his accurate and retentive memory of men and things whilst making his conversations always entertaining and instructive, gave to his utterances a historic value which makes us regret .that they were not more extensively utilized.

            In the autumn of 1888 he was attacked by a severe cold which brought him to the verge of death. His strong constitution, however, got the mastery, and he regained apparently during the following year his former health. Still, age was silently but surely undermining his frame. An attack of rheumatism at the beginning of the New Year still further weakened him. On the night of January the 4th he fell over a chair in his own room, which shock induced paralysis. He sank rapidly during the following days. Having received all the rites of the Church he became unconscious, and on the evening of the Epiphany, after an illness of less than forty-eight hours, he breathed forth his pure soul into the hands of his Creator. RIP

            IE IJA J/1037 · Person · 10 July 1823-12 March 1900

            Born: 10 July 1823, Dingle, County Kerry
            Entered: 07 April 1846, Novitiate, East 2nd Street, Frederick MD, USAA - Marylandiae Province (MAR)
            Final Vows: 08 December 1857
            Died: 12 March 1900, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1846-1848: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1848-1852: Georgetown College, Georgetown, Washington DC, USA, working
            1852-1856: Conewago Mission, Conewago, New Oxford, PA, USA, working and Cook
            1856-1858: St Joseph’s, Willing’s Alley, Philadelphia PA, USA, Cook
            1858-1859: Holy Cross College, Worcester MA, USA, Cook
            1859-1860: St Francis Xavier Residence, Bohemia Manor Farm MD, USA, working
            1860-1862: Boston College, Boston MA, USA, Assistant Cook and working
            1862-1868: Newtown Residence, Leonardstown MD, USA, working
            1868-1876: Woodstock College, Woodstock MD, USA, working
            1876-1889: Whitemarsh Residence, Collington MD, USA, Cook (MARNEB from 1879)
            1889-1898: Woodstock College, Woodstock MD, USA, working
            1898-1900: Novitiate, East 2nd Street, Frederick MD, USA, working

            IE IJA J/1042 · Person · 07 June 1968-19 May 2015

            Born: 07 June 1968, Wong Tai Sin, New Kowloon, Hong Kong
            Entered: 08 January 1993, Singapore (CHN)
            Ordained: 26 August 2006, Cathedral of the Immaculate Conception, Caine Road, Hong Kong
            Died: 19 May 2015, Marquette University, Wisconsin Avenue, Milwaukee WI, USA - Sinensis Province (CHN)

            by 2013 came to Manresa (HIB) making Tertianship
            by 2014 at Leeson St (HIB) teaching ISE

            ◆ Hong Kong Catholic Archives :
            Society of Jesus diaconate ordination

            Lúcás Chan Yiu-sing, a scholastic of the Society of Jesus, will be ordained as a deacon on the 31 July 2005 by Bishop Joseph Zen Ze-kiun.

            Lúcás comes from a Catholic family in Wong Tai Sin and, as a child, was a parishioner of St. Vincent de Paul’s parish. He received his primary education at a nearby Franciscan school and completed his secondary education and matriculation at Ying Wa College. At the same time, he joined the Legion of Mary and was an active member until he joined the Society of Jesus.

            Upon completing his tertiary education, Lucas started his teaching career, first as a student teacher at St. Paul’s Co-ed Secondary School, then as a full-time mathematics teacher at Wah Yan College, Kowloon.

            He began seriously discerning his Jesuit vocation after participating in a three-week-long Jesuit South East Asia & Oceania Secondary Schools Administrators’ Programme, held in Manila in the summer of 1991. He was much impressed by the lifestyle and example of the Jesuits and other religious. After another one-and-a-half years of teaching, Lúcás applied to and was accepted into the Jesuit novitiate in Singapore.

            Upon finishing two years of noviceship, he began philosophy training at the Holy Spirit Seminary College in Aberdeen. Two years later, he was sent to England to pursue a masters’ degree in educational management. In 1999,he went on mission to Cambodia and Macau for ‘regency’ where he was involved in both educational and social apostolates. In May 2002, he was assigned to Jesuit-run Ateneo de Manila University in The Philippines to do theology and a masters’ in pastoral ministry.

            After diaconate ordination, Lúcás will leave for Boston, in the United States, to begin a licentiate programme (STL) in moral theology.

            The Chinese Province of the Society of Jesus cordially invites you to join our liturgical celebration at 3.30pm at St. Ignatius Chapel, Wah Yan College, Kowloon.
            Sunday Examiner Hong Kong - 24 July 2005

            Two to be ordained to the priesthood

            Reverend Peter Lo Pak-wing and Reverend Lúcás Chan Yiu-sing, will be ordained priests on August 26 at the Cathe­dral of Immaculate Conception by Bishop Joseph Zen Ze-kiun.

            Lúcás Chan Yiu Sing, 38, was born to a Catholic family and was a parishioner of St. Vincent’s church, Wong Tai Sin, where he was a member of Legion of Mary until he joined the the Society of Jesus (Jesuits). After completing his tertiary education, worked, first as a student teacher at St. Paul’s Co-ed Secondary School, then as a full-time mathematics teacher at Wah Yan College, Kowloon.

            He joined the Jesuits towards the end of 1992 and entered the novitiate in Singapore. After two years, he returned to Hong Kong and studied philosophy at the Holy Spirit Seminary College. From 1997 to 1999 he pursued a masters degree in education management in the United Kingdom before being sent on mission to Cambodia and Macau. He was then assigned to the Jesuit-run Ateneo de Manila University in The Philippines, where he studied theology and obtained a master’s degree in pastoral work management.

            Following his diaconate ordination, Reverend Chan took up a licentiate programme (STL) in Moral Theology and Scripture in Boston, the United States of America. Over the past year, he has been involved in academic research on HIV/AIDS and was on the planning committee of The First International Cross-cultural Conference for Catholic Theological Ethicists, held in Padua, Italy last July.

            Following his ordination to the priesthood, he will continue his studies in Boston and work at a children hospital. He will celebrate his first Mass at St. Ignatius Chapel at 9.00am on August 27.

            ◆ Hong Kong Catholic Archives

            Hong Kong-born Jesuit builder of bridges crosses to the eternal

            Hong Kong born Jesuit Father Lúcás Chan Yiu-sing died unexpectedly on 19 May 2015 after collapsing at Marquette Hall, Marquette University, Milwaukee, Wisconsin, the United States of America (US), where he had been an assistant professor of theology, He was 46-year-old.

            Born on 7 June 1968, Father Chan was born to a Catholic family and was a parishioner of St. Vincent’s Parish, Wong Tai Sin, where he was a member of Legion of Mary. He joined the Society of Jesus in 1993 at the Loyola House Novitiate in Singapore and was ordained a priest on 26 August 2006 at the Cathedral of the Immaculate Conception. Caine Road, Hong Kong (Sunday Examiner, 20 August 2006 and 3 September 2006).

            The Jesuit publication, America, reported on 22 May that Father Chan received his PhD in theological ethics at Boston College in 2010. He also received of post-doctoral fellowships from Yale and Georgetown universities and was a member of the Catholic Theological Society of America as well as the Society of Christian Ethics.

            Father Chan served as a consultant to the Bioethics Committees of two Catholic Hospitals in Boston, and as Asian Regional Director of Catholic Theological Ethics in the World Church.

            Prior to joining the Marquette faculty he held academic appointments at Trinity College and the Jesuit European Tertianship Programme in Dublin, Ireland; the Jesuit School of Theology in Berkeley at Santa Clara University, California; and at The Chinese University of Hong Kong .

            In his homily during the funeral Mass in Milwaukee, Father Stephen Tong, Jesuit superior for Hong Kong and director of the Xavier Retreat House, Cheung Chau, called him a bridge builder. He noted that in his two books - The Ten Commandments and the Beatitudes: Biblical Studies and Ethics for Real Life and Biblical Ethics in the Twenty-first Century: Developments, Emerging Consensus, and Future Directions - Father Chan spoke of building bridges.

            “Lucas Chan wrote about building bridges because he was a bridge builder,” said Father Tong. “The man whose spiritual and intellectual formation, began in Hong Kong and ended in Milwaukee, had built bridges as he moved to England, Singapore, Cambodia, Macau, the Philippines, the US, Ireland, as well as Italy and Germany.”

            Father Tong noted that he built other bridges, “He wrote and spoke around the world on the bridge between Christian and Confucian ethics. He and I, for instance, wrote an essay on it for the Jesuit, Macau-based Chinese Cross Currents. He constructed this bridge out of the virtues and he knew how important these bridges were… He also built bridges between the Old and New Testaments, by teaching us that the 10 Commandments and the eight Beatitudes are the two moral pillars of our religious tradition.”

            He said, “Most of all he built bridges among us. In this congregation today, there are his Irish friends, his Cantonese friends, his Boston friends, his California friends and, most importantly, his new found Milwaukee friends. He has friends everywhere…” He went on to say, “Because of his bridge building among us, we are not isolated but connected. Many of you know me through Lucas, as I know you. He ushered us across bridges to meet one another…”

            Father Tong concluded, saying, “Now as before, he goes before us again, building bridges for us. He has not left us, he never will, he is just ahead of us, building bridges.”

            May he rest in peace.
            Sunday Examiner Hong Kong - 21 June 2015

            ◆ Jesuits in Ireland

            https://www.jesuit.ie/news/warm-tributes-paid-to-lucas-chan-sj-rip/

            Warm tributes paid to Lúcás Chan SJ, RIP
            Warm tributes have been paid by noted academics and theologians from Ireland and around the world to Fr. Lúcás Chan SJ (46), a Hong Kong native and Jesuit of the Chinese Province who died suddenly on Tuesday 19 May after collapsing at Marquette University, Wisconsin, USA, where he was Assistant Professor of Theology. Prior to joining the faculty of Marquette in 2014 Lúcás spent a number of years in Dublin. He was the Michael Hurley SJ, Postdoctoral Fellow for 2013-14 at the Irish School of Ecumenics at Trinity College, and during that time he lived with the Jesuit Community in Leeson Street in the city-centre. He also lived in Dublin from 2012-13 while completing his Jesuit tertianship in Manresa.

            Lúcás is fondly remembered in the Leeson Street Community. Superior Brian Grogan SJ paid this tribute:- “Lúcás was a delightful man and a good community member. A beam of sunshine on dark days, he never seemed to lose his inner happiness, and radiated good humour. Kind and considerate, he looked out for the older members of the community in unobtrusive ways. Since leaving us, he continued to correspond with me and ask for details of the brethren. I think of him as a prodigious worker, rising at an ungodly hour, to pray, have breakfast and get to work. He would cycle to Trinity College where he lectured in the Irish School of Ecumenics. He was highly conscientious with students, taking hours over marking scripts and giving helpful feedback. Saturdays and Sundays found him in his office. His was a 24/7 pace: I often tried to get him to slow down, take time out, etc. But he couldn’t stop. And of course he was a rising star in the academic world. His writings form a rich legacy. Yet he could find time to become more proficient in Irish (Gaelic), and we had good fun in helping him to master it. We were quietly proud that a native of Hong Kong esteemed our native tongue so much! We have a well-known phrase in Irish: Ní bheidh a leitheidí arís ann. ‘His like will not be found again’. He was, perhaps more obviously than most of us, unique!”

            Linda Hogan, the vice provost and chief academic officer for Trinity College, said it was a “tremendous privilege” to have known and worked with Lucas. She said that while he was only beginning to gain recognition in his area of work, “it was already overdue since his publications were significant and profound.” Marquette University President Michael R. Lovell described Lúcás as being “dedicated his life to serving God and being a man for others around the world.” Robert Masson, the department chair in theology at the university, said the community were “still reeling” from his death.”We anticipated that he would be a leading voice in the next generation of moral theologians and we were delighted to have him join our faculty”, he said. Fr. Jim Keenan SJ of Boston College who worked with him as part of a global network of moral theologians known as ‘Catholic Theological Ethics in the World Church’ (CTEWC) explained how Lúcás was in deep gratitude for the work he was involved with, “more than anything he was very happy that he could be a part of something that meant the world to him and to others and he was excited by the way this work brought him into connection with others in his parishes, his classrooms, his conferences or his friends and family.” Fr Jimmy Hurley SJ has now returned to Ireland from Hong Kong where he was missioned for many years and where he met Lúcás for the first time. At a special event in Trinity College to mark the life of Lúcás and his work, he paid warm tribute to him as a friend, Jesuit brother and academic.

            A pioneer in the field of theological ethics, Lúcás focused his work in the still-emerging area of biblical ethics left a strong imprint in the field. The young theologian was to the fore in the academic effort to translate biblical teachings to the moral lives of ordinary Christians. At the time of his death he was editing a text that brought together 24 biblical scholars and ethicists from 17 countries and planning a conference in Bangalore, India, for July that is to see dozens of prominent academics across Asia gather to discuss doing theology in a cross-cultural and interfaith context. Lúcás was a high school teacher before studying for bachelor’s degrees in philosophy and management, and later a master’s degree in international management. After completing a Bachelor of Sacred Theology at the Ateneo de Manila University in the Philippines he earned his licentiate in theology at the Weston Jesuit School of Theology in Cambridge, Massachusetts, and completed a Ph.D. in theological ethics at Boston College. He was a recipient of post-doctoral fellowships from Yale and Georgetown universities and held other appointments at the Jesuit School of Theology, Berkeley; Santa Clara University; and the Chinese University of Hong Kong. Outside of his work in theology, Lúcás had an avid interest in photography, and he regularly captured images from the many theological meetings that he was part of around the globe. He spoke fluent Cantonese, English and Khmer, the official language of Cambodia. He is survived by his parents, brother, sister and niece and nephew. Ar dheis Dé go raibh a ainm dílis.

            Niall Markey is a former Irish Jesuit novice and former teacher at Belvedere College SJ. He first met Lúcás in the Jesuit Novitiate in Birmingham and that was the beginning of a lasting friendship that transcended geographical borders. On returning from his funeral last week, Niall wrote this moving tribute to his dear friend.

            “I am neither a scholar nor a writer. But what you read here is a very humble tribute to my late, great and dear friend, Fr. Lúcás (Yiu Sing Luke) Chan, SJ, who died May 19, 2015.
            Believe or not, I learned of Lúcás’ death through a posting on Facebook. I will never forget the sense of shock as my heart sank into despair and disbelief. Lúcás and I were born in the same year with our birthdays only five days apart. He was the youngest. In the early days of our friendship, Lúcás told me that we would always be brothers, no matter where we went or however our lives turned out. That was true. When he told you something, he meant it.

            I first met Lúcás at the Jesuit Novitiate in Birmingham, England, in September 1996. On the day he joined the community, he sought me out after supper that evening, and introduced himself as Lúcás, an “Irish/Chinese” Scholastic from Hong Kong. In the course of our conversation, he talked very affectionately about Fr. James Hurley and the other Irish Jesuits who were residing in Hong Kong at that time. As he spoke, it was very evident that he loved them dearly and attributed his Jesuit life to them. Later on that evening as I ascended the stairs to my room on the top floor, I noticed a black and white Irish Road sign on the wall outside my room. The sign read; “Ireland” with the pointer pointing towards my door and beyond. I felt quite elated in thinking that someone was trying to make me feel at home. Turned out, it was Lúcás and he was my new next door neighbor! Within a very short space of time we became good friends and I began to feel a sense of mutuality between us.

            In the year that followed, new novices arrived at Manresa House. One in particular was a Scotsman named Mark. Within a short space of time, Mark and I became good friends, through Lúcás. As our friendships grew, Lúcás christened us “The Trinity”. Throughout the years we managed to stay in touch with each other, but not collectively. Lúcás was very instrumental in maintaining contact. Eventually in September, 2012, Lúcás managed to reunite all three of us in Dublin for what he called “The Reunification of the Trinity”.

            In late 2001, I left the Society and relocated to New York. About a year after that I received an email from Lúcás informing me that he would be taking up a residency at Boston College. This is where he began his studies in Moral Theology. Over the years of his time in Boston, we stayed in touch. He came on visits. Sometimes for a couple of hours, other times he came for a few days. Nonetheless, they were precious. Last year, on my birthday I received a phone call from Lúcás informing me that he was at Kennedy Airport awaiting a connecting flight to San Francisco. His flight was waylaid and he wondered if I could join him for lunch in the airport. That was one of the greatest birthday surprises I ever received. It done my heart the world of good to see him.

            The last time I saw Lúcás was December 30, of last year. I loved our meetings. This time we met up at the beautiful Church of St Ignatius Loyola on Park Avenue in Manhattan. Prior to our meeting he told me to make sure I found a suitable place for us to dine as we would be celebrating Christmas and New Year. Like the food, the conversation was rich and wholesome. Lúcás was in great form – he was actually quite ecstatic. He spoke lovingly of his dear friend, James Keenan, SJ., being eternally grateful to him for believing in him as a moral theologian. I could see that Lúcás had finally come into his own as a Jesuit.

            At Lúcás’ funeral in Milwaukee, the congregation consisted of family, friends, colleagues and Jesuits – all suspended in a state of disbelief. Fr. James Keenan, SJ, very appropriately began his homily by referring to Lúcás as a Bridge-Builder. His brother, Charles in his eulogy, described Lúcás as a ‘Gift From God’ to their family. When all was said and done, it was consoling to know that in our gathering, we were all commonly connected through Lúcás’ love for each of us. As I descended from the Church of the Gesu onto West Wisconsin Avenue, I was overcome by a great sense of grief and abandonment. As the evening light cast it shadows upon the churches magnificent facade, I decided to take a walk along the avenue in memory of Lúcás. Upon reaching the entrance door to Marquette Hall, in gratitude, I said a heartfelt farewell to my dear brother and friend.”

            ◆ The Jesuits of Canada and the US https://jesuits.org/profile-detail/Lucas-Chan
            Luke) Chan, S.J., who died at Marquette University in Milwaukee, Wis., on May 19, 2015. He was 46 years old, a Jesuit for 22 years, and a priest for 8 years. May he rest in peace.

            Lúcás was born in Hong Kong, China, on June 7, 1968, where he spent his childhood and young adult years. Before entering the Singapore novitiate of the Chinese Province of the Society of Jesus in 1993, Lúcás attended Sir Robert Black College of Education (Hong Kong). Following philosophy studies in Hong Kong, Lúcás pursued degrees in education at the University of Birmingham (UK). He completed his first and second cycles of theology at Ateneo de Manila University in the Philippines and Weston Jesuit School of Theology in Boston, Mass. Lúcás was ordained to the priesthood on August 26, 2006, and made tertianship in Dublin, Ireland.

            Assigned to regency with the Jesuit Service in Cambodia, Lúcás was the first Chinese Jesuit to be missioned to apostolic work outside the province. He served as the acting director for Banteay Prieb, a vocational training school for the handicapped, near Phnom Penh. He completed a final year of regency at Matteo Ricci College in Macau. After completing doctoral studies in biblical ethics at Boston College in 2010, Lúcás held various fellowships and visiting professorships: visiting fellow, Yale Divinity School, New Haven, Conn.; international visiting fellow, Woodstock Theological Center, Washington, DC; adjunct assistant professor, the Chinese University of Hong Kong; international visiting Jesuit scholar, the Jesuit School of Theology, Berkeley, Calif.; and Michael Hurley, S.J., Fellow, Irish School of Ecumenics, Trinity College, Dublin, Ireland. In 2014, Marquette University hired Lúcás for a tenure track position in its Theology Department. During his doctoral studies and teaching, Lúcás stayed involved with pastoral work, particularly with Chinese Catholics. He loved presiding and preaching.

            Through his formation, studies, and teaching, Lúcás participated in the Jesuits' work in several different countries; this gave him a broad sense of the Society and its universal mission. Being comfortable with a simple lifestyle and possessing a keen intellect complemented his availability to go where he was called and where the need was greatest. A gifted academic, Lúcás was diligent, disciplined, and prodigious in his work. Veteran scholars in his field regarded him among the world's top ten moralists of his generation. At the time of his death, Lúcás had published two books and numerous journal articles. Perhaps it was his being a virtue ethicist that gave him the ability to gently blend intelligence with empathy. He possessed the admirable qualities of patience and understanding, easily formed friendships with people from different cultures, and had a natural inclination to connect with older people. He always respected the other and was a faithful friend and strong colleague.

            https://www.americamagazine.org/content/all-things/remembering-lucas-chan-yiu-sing

            Remembering Lúcás Chan Yiu-Sing

            He had wanted to be a veterinarian, but at the time one couldn’t study veterinary science in Hong Kong. Nevertheless, his affection and love for the animal world, especially cats, never faded, as is evidenced by the subject matter of so much of his near-professional quality photography.

            Instead, he would end up studying biblical ethics. Two years ago the late Jesuit Dan Harrington observed in this journal: “In The Ten Commandments and the Beatitudes: Biblical Studies and Ethics for Real Life, Yiu Sing Lúcás Chan, a Jesuit from Hong Kong…[has achieved] something of a milestone in the history of the relationship between biblical exegesis and Catholic moral theology.”

            His second monograph, Biblical Ethics in the 21st Century: Developments, Emerging Consensus, and Future Directions complemented the first. He was convinced that ethicists had to be in dialogue with the best of biblical scholarship, and that scholars of the bible had to understand sound ethical theory, and he suggested virtue ethics as an apt interlocutor.

            He was a modern, highly gifted pioneer in the field, publishing widely in Asian Christian Review, Asian Horizons,Budhi, and Chinese Cross Currents, among others. Recently, March 2015, he published a survey of the contemporary field in Theological Studies, “Biblical Ethics: 3D.” A book review authored by Chan appeared in America earlier this year.

            Lúcás Chan died Tuesday, May 19th, only weeks short of turning 47, of an apparent heart attack in his Marquette University office. Two days before he had been invited, after only one year on the faculty, to deliver the invocation at Marquette’s Commencement for Arts and Sciences. His death was met with shock and disbelief by scholars and friends from Myanmar and Slovenia, Taiwan and mainland China, to Germany, Ireland and the United States. People who knew about each other only through their own conversations with Lúcás began to search each other out to share their grief.

            When he died, he was finishing preparation for coordinating and hosting the first ever International Asian Conference of Catholic ethicists this July in Bangalore, India. He was to team-teach a two week course on ethics in Bangalore prior to the conference. He would then spend the summer doing research in Berlin, retreat work in Slovenia, and enjoying visits to Dublin and Prague with Professor Emeriti. He was also co-editing a book, The Bible and Catholic Theological Ethics, which would draw biblical scholars and ethicists from seventeen countries. Editors of the planned next edition of the prestigious Jerome Biblical Commentary had also asked him for a major, almost book length essay on biblical ethics.

            His death was a major loss not only to the many who knew and loved this wise, generous and faithful friend, but especially to the world of cross-cultural theological ethics. His remarkable ability to move serenely across cultural boundaries would have made him an excellent person for bridging the multicultural world of Asian theology. Moreover, his long range agenda, already evident in his two published monographs, was to provide a bridge between Christian ethics and the world of Confucian values.

            Lúcás Chan was born in Hong Kong June 7, 1968, where his family still lives. Education studies in his home town led to graduate work at the University of Birmingham in the United Kingdom. In 1993 he entered the Chinese Jesuit Province. Contact with Irish Jesuits working in Hong Kong wetted an interest in Ireland, Irish culture and justice for the Irish cause that never left him: green framed glasses were only one expression of this affection!

            One summer, when studying Irish culture, he was chosen to be part of a group to meet the President of Ireland. His usual simple dress—jeans and sneakers—wouldn’t do. He was taken to a shoe store, fitted with fine black shoes. Then he asked the proprietor: “Where were these shoes made?” “In England,” was the reply. To which he answered: “I won’t visit the President of Ireland wearing English made shoes.” He was resolute in carrying out what he held dear, but always with a sense of humor. Humor, even self-effacing humor, was an endearing and enduring quality of his: he quipped that he spoke Italian best after several glasses of wine!

            After early Jesuit training in Singapore, social work among the handicapped in Cambodia, theological studies in Manila, Chan completed his PhD at Boston College under James Keenan, Dan Harrington and Lisa Cahill. He was then awarded two visiting fellowships, at Yale University and the Woodstock Center. He also spent summers in Germany and Italy.

            But he would return to Ireland for tertianship (Jesuit “finishing school”) and then was proud to spend a second year there as the first occupant of the Michael Hurley, S.J. Fellowship at the Irish School of Ecumenics at Trinity College, Dublin. Michael Hurley had been a pioneer in ecumenical and peace studies in the war-torn country. He was the brother of Hong Kong Jesuit, James Hurley, who had introduced Chan to the Society of Jesus.

            Chan made close friends with politicians and kitchen staff, world class academics and ordinary parishioners, judges in Kentucky, and condemned prisoners in Singapore jails—he was once the messenger between an inmate and his parents, who could not afford to visit their dying AIDS-infected son. He loved people and the world passionately, no one was excluded from his affection.

            He made everyone he met feel that he or she was the most important person in the world for him. Writing to a friend the day before his own death, he outlined his world-wide summer itinerary, then concluded: “But no matter how exciting this agenda sounds, above all I look forward to seeing you, your wife….and the cats!”

            His enduring smile and warm heart are the characteristics most often mentioned by friends since his death. One grieving colleague wrote from Germany: “I imagine him in the peace of God, where his smile and his joy will never end.” But he could also gently chide when his own deeply rooted Confucian sense of values was offended by aspects of Western individualism. He owned the authentic dimensions of his Chinese roots.

            Lúcás Chan, S.J., was an excellent scholar, a compassionate pastor, a loyal friend, a kind teacher, and a wise, loving human being. A saying found in the Babylonia Talmud* seems especially appropriate as we recall the life of Lucas Chan, “Rabbi Yohanan taught that when the living quote the teachings of a scholar who has died, that departed scholar’s lips whisper in the grave.” May his lips whisper in our ears into the future.

            George Griener, Jesuit School of Theology, Berkeley Calif.

            https://www.jesuits.org/memoriam/lucas-yui-sing-chan-father/

            LÚCÁS YUI-SING CHAN (FATHER)
            May 19, 2015

            A gifted academic, Lúcás was diligent, disciplined, and prodigious in his work. Veteran scholars in his field regarded him among the world’s top ten moralists of his generation.

            Lúcás Yui-Sing Chan

            A gifted academic, Lúcás was diligent, disciplined, and prodigious in his work. Veteran scholars in his field regarded him among the world’s top ten moralists of his generation.

            Let us pray in thanksgiving for the life of Fr. Lúcás (Yiu-Sing Luke) Chan, S.J., who died at Marquette University in Milwaukee, Wis., on May 19, 2015. He was 46 years old, a Jesuit for 22 years, and a priest for 8 years. May he rest in peace.

            Lúcás was born in Hong Kong, China, on June 7, 1968, where he spent his childhood and young adult years. Before entering the Singapore novitiate of the Chinese Province of the Society of Jesus in 1993, Lúcás attended Sir Robert Black College of Education (Hong Kong). Following philosophy studies in Hong Kong, Lúcás pursued degrees in education at the University of Birmingham (UK). He completed his first and second cycles of theology at Ateneo de Manila University in the Philippines and Weston Jesuit School of Theology in Boston, Mass. Lúcás was ordained to the priesthood on August 26, 2006, and made tertianship in Dublin, Ireland.

            Assigned to regency with the Jesuit Service in Cambodia, Lúcás was the first Chinese Jesuit to be missioned to apostolic work outside the province. He served as the acting director for Banteay Prieb, a vocational training school for the handicapped, near Phnom Penh. He completed a final year of regency at Matteo Ricci College in Macau. After completing doctoral studies in biblical ethics at Boston College in 2010, Lúcás held various fellowships and visiting professorships: visiting fellow, Yale Divinity School, New Haven, Conn.; international visiting fellow, Woodstock Theological Center, Washington, DC; adjunct assistant professor, the Chinese University of Hong Kong; international visiting Jesuit scholar, the Jesuit School of Theology, Berkeley, Calif.; and Michael Hurley, S.J., Fellow, Irish School of Ecumenics, Trinity College, Dublin, Ireland. In 2014, Marquette University hired Lúcás for a tenure track position in its Theology Department. During his doctoral studies and teaching, Lúcás stayed involved with pastoral work, particularly with Chinese Catholics. He loved presiding and preaching.

            Through his formation, studies, and teaching, Lúcás participated in the Jesuits’ work in several different countries; this gave him a broad sense of the Society and its universal mission. Being comfortable with a simple lifestyle and possessing a keen intellect complemented his availability to go where he was called and where the need was greatest. A gifted academic, Lúcás was diligent, disciplined, and prodigious in his work. Veteran scholars in his field regarded him among the world’s top ten moralists of his generation. At the time of his death, Lúcás had published two books and numerous journal articles. Perhaps it was his being a virtue ethicist that gave him the ability to gently blend intelligence with empathy. He possessed the admirable qualities of patience and understanding, easily formed friendships with people from different cultures, and had a natural inclination to connect with older people. He always respected the other and was a faithful friend and strong colleague.

            https://www.amdgchinese.org/en/2015/05/25/%E3%80%90r-i-p-%E3%80%91fr-lucas-chan-yiu-sing-went-peacefully-to-the-lord/

            R.I.P. Fr. Lúcás CHAN Yiu-sing went peacefully to the Lord

            Dear Brothers in Christ,

            We have been informed that Fr. Lúcás CHAN Yiu-sing died after collapsing this morning in Marquette University, U.S., sometime before 10:30 a.m. local time (Tuesday, May 19).

            Fr. Lúcás was born in Hong Kong, on June 7, 1968. He entered the Society at Loyola House Jesuit Novitiate, Singapore on Jan. 8, 1993, and was ordained to the priesthood on Aug. 26, 2006 at Hong Kong Cathedral.

            All priests of the Chinese Province will celebrate one Mass first intention for Fr. Lúcás’ eternal rest. Those who are not priests will offer one Mass and Communion and recite one “corona”.

            Yours in Our Lord,

            Luciano Morra, S.J.
            Socius
            May 20, 2015

            IE IJA J/1064 · Person · 21 April 1829-07 August 1897

            Born: 21 April 1829, Templebraden, County Limerick
            Entered: 23 July 1852, St Stanislaus College, Howdershell Road, Florissant MO, USA - Missouriana Province (MIS)
            Ordained: 20 September 1862, St Francis Xavier Church, St Louis University, St Louis MO, USA
            Final Vows: 02 February 1866, Leavenworth KS, USA
            Died: 07 August 1897, St Louis University, Grand Boulevard, St Louis, MO, USA - Missouriana Province (MIS)

            1852-1854: St Stanislaus College, Howdershell Road, Florissant MO, USA (MIS)
            1854-1856: St Stanislaus College, Howdershell Road, Florissant MO, USA, Rhetoric and Philosophy
            1856-1859: St Louis College, Grand Boulevard, St Louis, MO, USA, Regency
            1859-1860: Seminary at St Louis College, St Louis MO, USA, Theology
            1860-1862: Seminary at Boston College, Harrison Avenue and Concord Street, Boston MA, USA (MAR), Theology
            1862-1865: St Louis University, Grand Boulevard, St Louis, MO, USA, Teaching
            1865-1867: Immaculate Conception Church, North 5th Street, Leavenworth KS, USA, Curate
            1867-1872: Holy Family Church, 12th and May Streets, Chicago IL, USA, Curate and Missionary
            1872-1873: St Mary’s Mission, Pottawattomie, Kansas, USA, Curate
            1873-1881: St Ignatius College, West 12th Street, Chicago IL, USA, Curate and Missionary
            1881-1884: Xavier University, Evanston Station, Cincinnati OH, USA, Rector from 31 July 1881 to, Teaching
            1884-1885: St Louis University, Grand Boulevard, St Louis, MO, USA, Teaching and Missionary
            1885-1887: St Ignatius College, West 12th Street, Chicago IL, USA, Prefect of Church
            1887-1888: St Stanislaus College, Howdershell Road, Florissant MO, USA, Missionary
            1888-1897: St Louis University, Grand Boulevard, St Louis, MO, USA, Missionary
            1892-1897: Curate and Confessor

            ◆ Woodstock Letters SJ : Vol 27, Number 1

            Obituary

            “Father John Ignatius Coghlan SJ” p121

            Father John Ignatius Coghlan, who died at St. Louis University, August 7, 1897, was superior of the Missouri missionary bands after Father Damen, and was a link between the old times of Smarius, Damen, Van Goch and Garesché, and the numerous missionary bands of our time. He joined the band of Father Damen in 1869, the last year of Father Smarius' powerful eloquence, and with them he gave missions in the largest parishes of the country, north, south, east and west. He tried to combine - and with fair success - the qualities of those two distinguished missioners; and for fifteen years on the missions and eleven other years in parish work, he led a laborious and fruitful life, devoted with untiring zeal and piety to the arduous duties of the holy ministry. An estimate of the fruit of these missions can be found in “Historical Sketches” by Father W. H. Hill, where it is stated that "At a mission given by Rev. John Coghlan and his associates at St. Stephen's Church, New York, lasting four weeks, during the past spring (ie. 1879), the number of communions given, as published in the Catholic newspapers, was 42,000:" As an instance of his zeal in working conversions to the faith, it is asserted that in one year in Chicago he made eighty converts. Father Coghlan took special pains to attract and instruct Protestants.

            John Coghlan was born in Templebraden, Co. Limerick, Ireland, April 21, 1829. His father, who was a prosperous farmer, gave his children every advantage the times allowed; and John was seen riding to town dressed like the son of a landlord in silk hat and boots, and clearing the hedges and ditches, the envy of the country lads, to a select classical school at Herbertstown where he studied with John Hennessy, now the venerable Archbishop of Dubuque. The Catholic Emancipation Act had recently passed into law; but Catholic education was slow in reviving from the penal acts of two centuries. However, Ireland was ever a land of scholars; and they proudly proficient in learning taught the classics to her persecuted sons. Among these were Mr. Con Mara and Mr. Pat. Meagher educated at Maynooth. When John was about the age of nineteen, his father is said to have bought a neighboring farm, to induce him to remain at home; but with the experience of the year of famine and the political troubles of '48, John was shrewd enough to prefer America -"the land of the free, " - and induced by some relatives, he crossed the Atlantic to St. Louis, Mo. In 1849 he was persuaded by Father A. Damen to enter the St. Louis University as a boarder; a bright cheerful Irish lad, serious in study, he took the lead in his classes, and in three years won the medal in a graduating class of six, among whom were William Linton, Ed. Farish, and Ed. Fitzpatrick. With the latter as companion, John Coghlan was admitted by Father W. S. Murphy to the novitiate at Florissant, Mo., on July 23, 1852. He was manuductor under Father John Gleizal and studied rhetoric under Father P. Arnoudt, the author of "Imitatio SS. Cordis Jesu."

            Passing on from the juniorate to St. Louis University, he started in for two years of philosophy and two more years of teaching. This was from 1855 to 1859· He studied philosophy with MM. W. H. Hill, C. Coppens and J. B. Lesperance; they were taught by Fathers F. X. Wippern and F. Nussbaum. Mr. Coghlan was at the same time prefect in the big yard; and the boarders were numerous and, if anything, more lively and brittle in temper than in our days. The others were teachers or prefects, or both together. So studies were made under difficulties in those days. To the poor prefects, footsore, worried and tired with the day's duties in the yard under a broiling sun, the evening lecture in philosophy naturally served as a soporific. Yet they profited by their studies, as their works abundantly show. In the last year of Mr. Coghlan's teaching, the course of studies was first graded into regular classes to be under the same professor in all branches. Father John Verdin was the president and Father J. B. Emig was vice-president.

            At that time, Missouri was but a vice-province and beyond the novitiate had no provision for the education of members, until Father J. B. Druyts opened a scholasticate at the College Farm, then outside St. Louis to the north overlooking the Mississippi. In the catalogue this was named the Seminary near St. Louis, and it lived two years, 1858-'60. Here Mr. Coghlan studied his first year of theology under Fathers Francis Di Maria and W. Mearns; Father Wipperu was the superior and professor of philosophy, eight philosophers and seven theologians in a community of twenty-four. After two other years of theology in the Maryland Province he returned to St. Louis and concluded his course of teaching, as professor of mathematics in the university. He was ordained by Most Rev. Peter R. Kenrick on September 20, 1862, in St. Francis Xavier's Church, St. Louis, Mo.

            He took his last vows on February 2, 1866, at Leavenworth, Kansas, while assisting Right Rev. J. B. Miege, S. J., in the capacity of operarius and spiritual father of the community.
            Father Coghlan began the care of souls in St. Louis, in the summer of 1863, as director of the free school attached to St. Xavier's Church on Green Street. Preparatory to the missions, he lived six years on parochial duty; two of these were spent at St. Louis, the next two at Leavenworth City, Kansas, helping Bishop Miege, and two more at Holy Family Church, Chicago, where he showed his love for work in relieving the pastor, Father Niederkorn, of many duties and directing many societies. He resided in Chicago fifteen years · in all, as that was the first home of the missionary bands ; and at intervals he worked in the Holy Family parish, aCting as pastor under Father Damen from 1873 to 1875, and suc- ceeding Father Francis Ryan from 1885 to 1887, as the actual pastor.

            After three years on the missions, he was, at his nwn request, appointed pastor at St. Mary's, Kansas, where he found leisure amid the various duties of community and parish life to write leCtures for the missions on points of controversy and science. Father Coghlan took a broad view of the scope of the missionary. The holy missionary is everything to the poor benighted people : the people look up to him as a father of the Church; and he must guide and reform their minds as well as their consciences, in a word, he must be a doctor as well as a saint. A little experience so convinced Father Coghlan of the need of readiness in refuting the errors of popular scientists as a condition for confirming the faith, that he was ambitious to store his mind from every field of knowledge, gathering statistics and arguments with unflagging diligence and writing his lectures with the utmost neatness and care, underlining and revising according to the freshest light of the mind or the latest facts and authorities. Thus equipped he was able to take a leading role on the missions; but he first tried his powers in Chicago, delivering a course of Sunday lectures in the spacious Jesuit church, in 1874-'75. In science, geology was his specialty. There was hardly a book on that subject that he had not read. He delighted to discourse on the latest theory or fad, and had drawn up maps and illustrations sine fine in support of the side of revelation. This brought him a reputation; and as an authority in science, he was invited into the select circle of lectures in the Post Graduate Course of St. Louis University in 1884-'85. That occurred at the close of his term as President of St. Xavier College, Cincinnati, O., which post of responsibility caused a second break in his missionary career.

            These two interruptions excepted, he worked in the missionary harvest from 1869 to 1893, until after twenty-six years of hard unsparing work following fourteen years of preparatory study, his constitution often impaired at last gave way ; and he retired.to St. Louis University in 1893 to recruit his strength in a new kind of labor, as chaplain to the House of the Good Shepherd. With hopes of returning to the missions he kept on writing and retouching lectures on Religious Education and the Public Schools. But a complication of diseases chiefly in the stomach and kidneys had shattered his health; and after two years he was relieved of the duties of chaplain, which, comprising daily confessions and instructions to four numerous divisions usual in a large institution of the Good Shepherd, was equivalent to the work of a par- ish and proved too great a strain on his remaining strength. Nevertheless he still wanted to be useful and undertook to be the spiritual director of the lay-brothers and a confessor of the community, and when an opening occurred, would hear confessions in the church. Meanwhile though he often suffered distressfully from constant relapses, kept in constant suspense between fears and hopes of recovery, he would cele- brate Mass every day at 5 o'clock, and would drag himself to the community exercises as long as allowed by obedience. His sufferings were soothed and alleviated, in all that was left to human agency; by the kind attentions of his superiors and the sympathy of his brethren at St. Louis, yet they were so great as to leave him unconscious for many weeks, before death brought relief. He had viewed the gradual approach of death, perhaps with a sigh that his plans for work were arrested in mid course, but with calm resignation to the will of his Master. Four years previously his piety had found relaxation in calculating the indulgences he could gain every day, and every hour of the day, in his favorite devotions; and he would proudly prove to his visitors the spiritual treas- ures contained in the rosary and blue scapular. Charitable during life, he felt the sympathy of charity in his last distress; and obedient during life, his soul was prepared for death by the merits of daily obedience.

            That Father Coghlan was a successful missioner, no one will gainsay. About the secret of his success minds may differ. In the first place he started out under the guidance of Father Arnold Damen, who after twelve years experience was then in the noon of his success. But he had his own gifts and talents from God. Without doubt the first cause of success is the grace and blessing of God. This the missioner will conciliate by personal sanctity without opposing any ob- stacle of self-love. On the testimony of his associates, Father Coghlan was certainly a devout and holy religious, prudent, modest, humble and obedient, and above all charitable and remarkably considerate for human foibles. A natural bash- fulness and timidity, moderated by the religious spirit, had developed into the virtues of modesty and humility, which usually hid and checked display of talent and rendered him very amiable; so that to those at home he may have appeared a kind and pleasant, rather than a brilliant man. But he achieved brilliant work, and that by his own energy in self culture; for in the '5o's and '6o's, he had not the opportunities of the scholastics of to-day. Yet his record as a scholastic for four years in St. Louis University (1855-59), when he was prefect over the large boys and first prefect in the 1st division for three years in succession, when the college reckoned 320 students -18o being boarders, in the rough border years brewing civil war - shows a character for manliness and tact, that was recognized by his superiors. The same energy and ability were revealed in his activity on parochial duty These qualities were brought into full play on the missions by his love for the work and zeal for souls.

            He was a priest who felt compassion for the ills of the peo ple. His heart went out to all classes in his ministry ; and his cordiality manifested wonderful· interest in everybody, so as by one interview to win esteem and cement friendship for a lifetime. It was this type of personality, which attracted people and never repelled them. Moreover, his earnest preaching, logical, practical and convincing, flowing in elegant English and relieved with humorous pleasantries, produced reflection and compunction and compelled souls to enter into themselves and listen to the voice of grace. Thus he often moved the congregation to tears. And in his opening in- struction, when he exposed the results of a sinful life, the grief at home, the sorrows of the Blessed Virgin, it was a usual sight - as attested by an eyewitness who was his companion for many years - to see most of the congregation, even of men, expressing their remorse in sighs and tears. And this hold on them was not lost to the close of the mission.

            But it was in the confessional, that this devoted missioner revealed his whole heart and soul and used all his resources of prudence and learning and tact. In the confessional he endeared himself to thousands, though he drew from his assiduity the seeds of disease that shortened his life. Yet he always loved this work, and the penitents of dear Father Coghlan never forgot his fatherly kindness. There he consoled and encouraged, he reproved and corrected, he instructed and confirmed many a soul in Catholic life and higher perfection.

            Wherever Father Coghlan had given a mission, he was a favorite with the people, and was welcomed with greater congregations on his return. He was sought by the clergy, whom he pleasantly entertained to edification; he was esteemed by the bishops and he was loved by his colaborers, to whom he showed a uniform and open-hearted charity. His patience, piety and love of religious life were a spectacle to all who lived with him in the large community of St. Louis University, during the years of his last sickness. And those who lived under his government at Cincinnati treasure memories of personal kindness from one of the most amiable, considerate and solicitous of rectors. There his fortitude was put to a sore trial. For in one night, St. Xavier Church burned down to a mass of ruins - all but the four bare walls. The next day was Good Friday, 1882. It was raining in sympathy with the gloomy spectacle. The good people missing the Good Friday services, crowded round, and observing the cross from the steeple fallen into the gutter, they knelt down on the sidewalk and adored in the pouring rain the emblem of redemption. The poor rector, taking in the whole situation, how nearly 25,000 souls were so suddenly deprived of their place of worship, which it might take years to replace, looked crushed as if all the might of the blow had · fallen on his one heart and bruised it. But he was surrounded by thirty-six brethren to share his grief, to raise his hopes and suggest plans for the future. All the pastors made devoted efforts to raise funds, but chiefly the saintly Father Charles Driscoll who was deep in the hearts of the people, having been their pastor for thirty-five years. The citizens believed that the church had been set on fire at the instigation of a secret society, whose weekly meetings in obscure corners had been ferreted out and just at that time had been exposed in "The Catholic Telegraph;" and friends came from every quarter to aid the Jesuits. Father Coghlan saw the prospect bnghtening, and summomng all the energy of his character, he had plans drawn up for a fire-proof church, gave out the contracts, gathered workmen and materials at once on the ground, superintended in person the details of every contractor; until in less than a year, in a church grander than the first and safer from accident, protected with iron pillars and solid inner walls and sheeted attic, and adorned with a high marble altar, with floor tiled with marble and gothic grained ceiling, the people were worshipping on Palm Sunday, 1883. Nor did his energy rest with the building of the church, repairing of the tower and replacing the organ, chime of bells and tower clock, all of which had been consumed in the general blaze. He brought a first class organist from Boston, who was then reputed the best in the country, and organized a choir at St. Xavier's of the best talent in the vicinity and added splendor to the ceremonies of the church, in order to attract the scattered flock back to the fold.

            Certainly, in addition to his kindness of heart, Father Coghlan made his rectorship a record to be remembered in the city of Cincinnati. His life is an example of diligence, of energy and devotion to duty, which affords edification to all. - R. I. P.

            IE IJA J/1084 · Person · 06 April 1834-16 April 1868

            Born: 06 April 1834, Kenstown, County Meath
            Entered: 25 July 1856, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 02 February 1867
            Died: 16 April 1868, Boston College, Harrison Avenue, Boston MA, USA - Marylandiae Province (MAR)

            1856-1858: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1858-1860: Georgetown College, Georgetown, Washington DC, USA, working
            1860-1861: Gonzaga College SJ, I Street, Washington DC, USA, working
            1861-1863: Boston College, Harrison Avenue, Boston MA, USA, working

            IE IJA J/1106 · Person · 27 July 1932-06 January 2019

            Born: 27 July 1932, Brookline MA, USA
            Entered: 30 July 1950, St Stanislaus, Shadowbrook, Lenox MA, USA - Novae Angliae Province (NEN)
            Ordained: 15 June 1963, Weston College, Weston MA, USA
            Final Vows: 06 November 1970, Boston College High School, Morrissey Boulevard, Boston MA, USA
            Died: 06 January 2019, Campion Center, Weston MA, USA - Novae Angliae Province (NEN)

            by 1978 came to Belvedere (HIB) teaching

            ◆ The Jesuits of Canada and the US https://jesuits.org/profile-detail/Lawrence-Corcoran

            Corcoran, Lawrence E
            Jesuit Father Lawrence E. Corcoran died on Jan. 6, 2019, at Campion Health Center, in Weston, Massachusetts. He was 86 years old. Fr. Corcoran was born on July 27, 1932, in Brookline, Massachusetts, entered the Society of Jesus at Shadowbrook, Lenox, Massachusetts, on July 30, 1950, and was ordained on June 15, 1963, at Weston College in Weston. He pronounced his final vows at Loyola Chapel, Boston College High School, Boston, on Nov. 6, 1970.

            IE IJA J/1127 · Person · 17 September 1880-10 December 1968

            Born: 17 September 1880, Tureencahill, Gneevgullia, Rathmore, County Kerry
            Entered: 18 October 1900, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Neo-Eboracensis Province (MARNEB)
            Ordained: 28 June 1915
            Final Vows: 02 February 1921
            Died: 10 December 1968, Fordham University, Fordham, Bronx, New York NY, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1900-1902: Novitiate, East 2nd Street, Frederick MD (MARNEB), Novitiate
            1902-1905: St Andrew-on-Hudson, Poughkeepsie NY, USA, Humanities
            1905-1907: Woodstock College, Woodstock MD, USA, Philosophy
            1907-1909: Holy Cross College SJ, Worcester MA, USA, Regency
            1909-1911: Boston College SJ, Harrison Avenue, Boston MA, USA, Regency
            1911-1912: St Joseph’s College SJ, Seventeenth and Stiles Streets, Philadelphia PA, USA, Regency
            1912-1916: Woodstock College, Woodstock MD, USA, Theology
            1916-1918: Holy Cross College SJ, Worcester MA, USA, Teaching
            1918-1919: St Andrew-on-Hudson, Poughkeepsie NY, USA, Tertianship
            1919-1924: Canisius College SJ, Main Street and Jefferson Avenue, Buffalo NY, USA, Teaching
            1924-1926: Assigned to HIB and working at Church of the Assumption (Roman Catholic), Chesterfield, Derbyshire, England (ANG)
            1926-1929: Canisius High School SJ, Washington Street, Buffalo NY, USA, Teaching
            1929-1933: Georgetown University, Georgetown, Washington DC, USA, Teaching Philosophy
            1933-1937: Canisius College SJ, Main Street and Jefferson Avenue, Buffalo NY, USA, Teaching
            1937-1950: Fordham University, Fordham, Bronx, New York NY, USA, Teaching Philosophy (NEB from 1944)

            ◆ The Mungret Annual, 1951

            Our Past
            Father David Cronin SJ

            Father David Cronin SJ, celebrated his Golden Jubilee as a Jesuit last November. When in Mungret Father David had as classmates the late Archbishop Curley of Baltimore, and Frank Fahy. The Jubilarian has had a distinguished career in America. In 1919 he became the first Director of Journalism in Canisius College, Buffalo, where he exercised a wide influence. In 1937 his services were sought as a Professor of Philosophy, and he has taught successively at Buffalo, Georgetown and Fordham. On the occasion of his jubilee he celebrated Mass at the Fordham War Memorial Chapel and a reception was held afterwards.

            IE IJA J/1149 · Person · 24 June 1820-24 October1897

            Born: 24 June 1820, Caherciveen, County Kerry
            Entered: 23 August 1856, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae-NeoEboracensis Province (MARNEB)
            Final Vows: 15 August 1867
            Died: 24 October1897, Boston College, Boston, MA, USA - Marylandiae-NeoEboracensis Province (MARNEB)

            1856-1858: Novitiate, East 2nd Street, Frederick MD, USA (MARNEB), Novitiate
            1858-1874: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Cook (working generally from 1862)
            1874-1897: Boston College, Harrison Avenue, Boston MA, USA, working and Infirmarian to 1892, Assistant Librarian

            IE IJA J/1207 · Person · 26 December 1817-16 May 1891

            Born: 26 December 1817, Ballyragget, County Kilkenny
            Entered: 07 September 1857, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 02 February 1868
            Died: 16 May 1891, St Joseph’s Church, Willings Alley, Philadelphia PA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1857-1859: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1859-1863: Holy Cross College, Worcester MA, USA, Gardener
            1863-1891: St Joseph’s Church, Willings Alley, Philadelphia PA, USA, working (MARNEB fromn 1879)
            1890-1891: Caring for health

            IE IJA J/1210 · Person · 13 May 1813-30 June 1883

            Born: 13 May 1813, Bally Mac Quaid (Ballymacward), County Galway
            Entered: 23 September 1841, Novitiate, East 2nd Street, Frederick MD, USA - Mayrlandiae Province (MAR)
            Final Vows: 08 September 1852
            Died: 30 June 1883, Baltimore, MD, USA - Mayrlandiae Neo-Eboracensis Province (MARNEN)

            Part of the Georgetown College, Georgetown, Washington DC, USA community at the time of death

            1841-1843: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1943-1850: Georgetown College, Georgetown, Washington DC, USA, Baker
            1850-1852: Holy Cross College, Worcester MA, USA, Baker
            1852-1861: Georgetown College, Georgetown, Washington DC, USA, Baker, Assistant Cook
            1861-1862: Loyola College Maryland, North Charles Street, Baltimore MD, USA, working
            1862-1863: Georgetown College, Georgetown, Washington DC, USA, working
            1863-1870: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Caring for health, then working
            1870-1872: Holy Cross College, Worcester MA, USA, working
            1872-1874: Frederick, MD, USA (MAR), working and Caring for health
            1874-1875: Holy Cross College, Worcester MA, USA, working
            1875-1883: Georgetown College, Georgetown, Washington DC, USA, Caring for health

            IE IJA J/1249 · Person · 01 July 1814-23 May 1873

            Born: 01 July 1814, Maguiresbridge, County Fermanagh
            Entered: 23 August 1834, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: July 1845, Holy Trinity Church, N Street, Georgetown, Washington DC, USA
            Final Vows: 08 September 1853
            Died: 23 May 1873, Georgetown College, Georgetown, Washington DC, USA - Marylandiae Province (MAR)

            1834-1836: Novitiate, East 2nd Street, Frederick MD, USA (MAR). Novitiate
            1836-1847: Georgetown College, Georgetown, Washington DC, USA, Philosophy, then Regency, then Theology
            1845-1847: Teaching Philosophy
            1847-1848: Philadelphia Mission, Philadelphia PA, USA, working
            1848-1851: Holy Cross College, Worcester MA, USA, Rector from 29/08/1948; Prefect of Studies
            1851-1852: Novitiate, East 2nd Street, Frederick MD, USA, Tertianship
            1852-1858: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Rector from 25/01/1853
            1858-1865: Georgetown College, Georgetown, Washington DC, USA, Rector from 05/10/1858 to 01/01/1866; Province Consultor, Prefect of Studies
            1865-1866: Novitiate, East 2nd Street, Frederick MD, USA, working, Province Consultor
            1866-1870: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Rector from 16/07/1866, Prefect of Studies; Province Consultor
            1870-1873: Georgetown College, Georgetown, Washington DC, USA, Rector from 14/07/1870; Province Consultor

            ◆ Woodstock Letters SJ : Vol 19, Number 1

            Obituary

            “Fr John Early SJ” p112

            Died at Georgetown, May 23rd 1873

            Born at Maguire's Bridge, County Fermanagh, Ireland, on July 1, 1814 Fr John Early made his early studies in his native place and, at the age of eighteen, entered the Armagh Academy, where he remained only nine months. He then applied for admission to Maynooth College, but as no vacancy existed at the time he started for America in July, 1833. lte entered Mt. St Mary's College, Emmitsburg in the following September and applied himself at once to the study of rhetoric. His teachers were Dr John McCaffrey, afterwards president of that college, and Fr Edward J Sourin, later the venerated Fr Sourin SJ, who died at Lovola College, Baltimore, a few years ago. In Febntary, 1834, he went from Emmitsburg to Georgetown, where he continued his studies until the following August, when he entered the novitiate at Frederick. After his noviceship, in 1836, he was sent to Georgetown to study philosophy. From this time until his ordination, in July, 1845, at old Trinity Church, besides making a full course of philosophy and theology, he was employed in teaching. He was prefect also part of the time, and head-prefect during the year 1843-44· After his ordination he taught philosophy for two years, and attended the mission at Laurel, Prince George's Co., Md. He was then (1847) assigned to duty in St Joseph's Church, Philadelphia. In 1848, he was made president of Holy Cross College, Worcester, Mass, which position he held until 1851. He next spent a year at Frederick, and in 1852 was sent to Baltimore to establish Loyola College. He was called thence in 1858 to the presidency of Georgetown College. In this office, Fr Maguire, who had been his predecessor, succeeded him on Jan 1, 1866. He next engaged in missionary work in Boston and elsewhere until July, when he was again made president of Loyola College, Baltimore. In 1870 he was again called to succeed Fr Maguire as president of Georgetown College, which office he held until his death.

            The immediate cause of his death was a stroke of paralysis, received on May 22nd, 1873; but his health had been visibly failing during the previous year. More than forty priests took part in the solemn office for the dead in the college chapel, and the Mass of requiem was said by Rev Fr Joseph E Keller, who was then Provincial. The concourse of people at the funeral (estimated at five thousand) extended from the chapel, down the stairs, and out upon the grounds to the gate. The positions of trust to which superiors called Fr Early are sufficient testimony of his administrative ability; and the sincere tributes of love and respect, which we find in the columns of the Georgetown College journal after his death, show the esteem not only of his religious brethren, but also of the students and alumni of the college, and the clergy and laity of the country, for his merit as a scholar and his virtue as a religious.

            https://en.wikipedia.org/wiki/John_Early_(educator)#:~:text=John%20Early%20SJ%20(July%201,of%20Loyola%20College%20in%20Maryland.

            John Early (educator)

            John Early SJ (July 1, 1814 – May 23, 1873) was an Irish-American Catholic priest and Jesuit educator who was the president of the College of the Holy Cross and Georgetown University, as well as the founder and first president of Loyola College in Maryland. Born in Ireland, he emigrated to the United States at the age of nineteen. Upon his arrival, he enrolled at Mount St. Mary's Seminary in Maryland and entered the Society of Jesus, completing his education at Georgetown University in Washington, D.C.

            Early became president of the College of the Holy Cross in 1848, where he unsuccessfully petitioned the Massachusetts legislature to charter the school. Four years later, he was charged with establishing Loyola College in Maryland, which was intended to educate the lay students who attended St. Mary's Seminary and College, which the Sulpicians sought to keep as a seminary only. While also serving as the first pastor of St. Ignatius Church, he oversaw the early years of Loyola College. He also established its high school division, which later became Loyola Blakefield. In 1858, Early left to become president of Georgetown University. During the Civil War, instruction continued uninterrupted, despite intermittent occupation by the Union Army and dwindling enrollment.

            Early then returned to Loyola College in 1866 as president for four years, where he resumed the annual conferral of degrees. In 1870, he once again became president of Georgetown University. He died suddenly in his third year of office.

            Early life
            John Early was born on July 1, 1814, in Maguiresbridge, County Fermanagh, Ireland. He studied the classics at home, before entering the Armagh Academy in 1832,[1] which he attended for nine months. He then applied for admission to the seminary at St Patrick's College, Maynooth, but there were no vacancies, and he was not admitted.[2] As a result of his failure to gain admission to the seminary, Early emigrated to the United States in July 1833.[3]

            Education in the United States
            Seeking to become a priest,[4] Early enrolled at Mount St. Mary's Seminary in Emmitsburg, Maryland, the following September to study rhetoric. In February 1834, he advanced to Georgetown University in Georgetown, D.C. (now a part of Washington, D.C.),[3] where he remained until August 23, 1834,[5] when he entered the Society of Jesus, and proceeded to the novitiate in Frederick, Maryland. Upon the completion of his novitiate in 1836, Early returned to Georgetown for the next nine years to study philosophy and theology. While studying, he also taught and was head prefect during the academic year of 1843 to 1844.[3]

            On July 1, 1845,[6] Early was ordained a priest at Holy Trinity Church in Georgetown. He then taught philosophy at Georgetown for two years, and ministered as a missionary in Laurel, Maryland. He began ministering at Old St. Joseph's Church in Philadelphia in 1847.[3] He professed his fourth vow on September 8, 1853.[5]

            College of the Holy Cross
            On August 29, 1848, Early was appointed president of the College of the Holy Cross,[7] succeeding James A. Ryder.[8] His most immediate concern was securing a charter for the college, which would allow it to confer degrees on the four students who were ready to graduate the following year.[7] Up to that point, the college awarded degrees in the name of Georgetown University, as it had been denied a charter.[9] In March 1849, Early petitioned the Massachusetts General Court to charter the college,[7] and appeared before the legislature alongside Orestes Brownson.[10]

            In accordance with Bishop John Bernard Fitzpatrick's insistence, the petition for a charter included a provision that the college would be exclusively for the "benefit of one [Roman Catholic] denomination only, and, therefore, having no claims whatever upon the Commonwealth." This was met with opposition in the House of Representatives,[9] which was motivated by a mix of both anti-Catholicism and concerns about the separation of church and state.[11] This provision was eventually removed,[12] but the legislature nonetheless voted to deny the charter.[13] Early's term came to an end in 1851, and he was succeeded by Anthony F. Ciampi.[14] Early then returned to Frederick, Maryland for a year.[3]

            Founding Loyola College in Maryland
            In 1852, the Sulpician priests who ran St. Mary's Seminary and College in Baltimore decided that they would discontinue the college portion, which educated lay students, and focus only on the seminary. They asked the Jesuits to continue educating the laity in the city, and in response, the Jesuits established Loyola College in Maryland on September 15, 1852, in two rented houses on Holliday Street in Baltimore.[15] Early was appointed the school's first president.[16] The Maryland General Assembly granted Loyola College a charter in April 1853.[15] At the same time as the college's founding, St. Ignatius Church. Early became its first pastor, and oversaw building of the church in August 1855, adjacent to the college. The church was consecrated on August 15, 1856.[17] Early is also considered the founder of Loyola Blakefield, which was established as Loyola High School and operated as a component of Loyola College until its separation in 1921.[18]

            Two years after its founding, the college purchased a plot of land on the corner of North Calvert and Madison Streets. Construction of a college building was completed in February 1855, and the college officially relocated to the new campus on February 22.[16] Being called to Georgetown University, Early's tenure as president came to an end in the autumn of 1858,[19] and he was succeeded by William Francis Clarke.[20] He remained as pastor of St. Ignatius until October 1858, and was succeeded by Clarke.[17]

            Georgetown University
            Early was appointed to succeed Bernard A. Maguire as president of Georgetown University in 1858. He took office during a time of great national tension, preceding the Civil War.[21] Soon thereafter, he received notice from the College of William & Mary that its library had been destroyed by fire; Early donated a case of 100 books to aid it in rebuilding.[22] In 1860, Abraham Lincoln was elected president of the United States, and the southern states seceded from the Union. At the start of the academic year of 1861, many southern students left the college for their homes,[23] followed by northern students doing the same.[24] Though it looked doubtful that the college would be able to continue operating,[24] Georgetown endured as an active school, carrying on with classes throughout the Civil War for the few remaining students.[4]

            On May 4, 1861, Early was notified that the college would be commandeered by the 69th Infantry Regiment of the New York National Guard,[24] which remained until May 24. Shortly thereafter, he was again informed that the school would be occupied by the 79th New York Regiment, which remained from June 3 to July 4.[25] The college was occupied for a third time on August 29, 1862, as a hospital for the soldiers of Major General John Pope's army wounded at the Second Battle of Bull Run.[26] Due to the many wounded, Holy Trinity Church was also commandeered. The campus remained a military hospital until February 2, 1863.[27]

            Early's term as president came to an end in 1865, and he was succeeded by his predecessor, Maguire, on January 1, 1866.[3] Early then went to Boston, where he engaged in missionary work until July of that year.[3]

            Return to Loyola College
            Early was once again appointed president of Loyola College in the summer of 1866,[28] to replace Ciampi.[29] He also again became pastor of St. Ignatius Church.[17] The college fared well during his leadership. While there had been a pause in the conferral of degrees during the Civil War, Early saw that students completed their course of study and received degrees. The Loyola Dramatic Association, which was founded in 1865, was especially active during his term.[30] After four years, his presidency came to an end in July 1870, when he again returned to Georgetown.[31] He was succeeded by Edward Henchy as president of Loyola,[29] and as pastor of St. Ignatius.[32]

            Later years at Georgetown
            Early returned to Georgetown as president on July 14, 1870, to replace Maguire.[33][34] Following King Victor Emmanuel II's invasion of Rome, the students held a meeting to denounce the invasion as an indignity to the pope,[33] and voted to contribute a Peter's Pence to the pontiff.[35] The university's Law Department had been established at the end of Maguire's presidency, and it began its first classes in October 1870.[36] The Georgetown College Journal began publishing in December 1872,[37] as the university's first student-produced newspaper.[38]

            That year, Early began to experience the effects of a disease of his kidneys, which affected his eyesight.[3][39] As a result, the vice president, Patrick Francis Healy, largely took over the administration of the university; Healy would later succeed Early as president.[40] On May 22, 1873, Early suffered a stroke,[3] which left him unable to speak and half his body paralyzed.[1] He died the following day.[2] It was estimated that 5,000 people attended his funeral, and he was buried in the Jesuit Community Cemetery at Georgetown.[3][31]

            References
            Citations
            Shea 1891, p. 246
            Biographical Supplement: Fr. John Early 1890, p. 112
            Biographical Supplement: Fr. John Early 1890, p. 113
            Report of the Commissioner of Education 1874, p. 450
            Mendizàbal 1972, p. 75
            "Rev. John Early, S.J." College of the Holy Cross. Archived from the original on March 20, 2020. Retrieved March 20, 2020.
            Devitt 1935, p. 217
            Kuzniewski 1999, p. 52
            Kuzniewski 1999, p. 70
            Devitt 1935, p. 218
            Kuzniewski 1999, p. 71
            Kuzniewski 1999, p. 72
            Kuzniewski 1999, p. 73
            Devitt 1935, p. 237
            Ryan 1903, p. 10
            Ryan 1903, p. 11
            The Catholic Church in the United States of America 1914, p. 67
            "History". Loyola Blakefield. Archived from the original on November 29, 2020. Retrieved February 23, 2021.
            Ryan 1903, p. 16
            Ryan 1903, p. 20
            Shea 1891, p. 198
            Shea 1891, p. 199
            Shea 1891, p. 203
            Shea 1891, p. 204
            Shea 1891, p. 205
            Shea 1891, p. 207
            Shea 1891, p. 208
            Ryan 1903, p. 52
            Ryan 1903, p. 227
            Ryan 1903, p. 53
            Ryan 1903, p. 61
            Ryan 1903, p. 81
            Shea 1891, p. 235
            Shea 1891, p. 233
            Shea 1891, p. 236
            Shea 1891, p. 241
            Shea 1891, p. 244
            "Georgetown College Journal". Georgetown University Library. Archived from the original on April 24, 2018. Retrieved March 20, 2020.
            Shea 1891, p. 247
            O'Donnell 1951, p. 130

            Sources
            "Biographical Supplement: Fr. John Early" (PDF). Woodstock Letters. XIX (1): 112–113. February 1890. Archived (PDF) from the original on March 19, 2020. Retrieved March 19, 2020 – via Jesuit Archives.
            Devitt, Edward I. (June 1935). "History of the Maryland-New York Province XV: College of the Holy Cross, Worcester, Mass" (PDF). Woodstock Letters. LXIV (2): 204–237. Archived (PDF) from the original on March 10, 2020. Retrieved March 19, 2020 – via Jesuit Archives.
            Kuzniewski, Anthony J. (1999). Thy Honored Name: A History of the College of the Holy Cross, 1843–1994. Washington, D.C.: Catholic University of America Press. ISBN 978-0-81320-911-1. Archived from the original on March 19, 2020. Retrieved March 19, 2020 – via Google Books.
            Mendizàbal, Rufo (1972). Catalogus defunctorum in renata Societate Iesu ab a. 1814 ad a. 1970 [Catalogue of the dead in a revival of the Society of Jesus from 1814 to 1970] (in Latin). Rome. pp. 60–90. OCLC 884102. Archived from the original on March 19, 2020. Retrieved March 19, 2020 – via Jesuit Archives.
            O'Donnell, Thomas J. (February 1951). "For Bread and Wine: Georgetown's President" (PDF). Woodstock Letters. LXXX (1): 99–142. Archived (PDF) from the original on March 19, 2020. Retrieved March 19, 2020 – via Jesuit Archives.
            Report of the Commissioner of Education for the Year 1873 (Report). Washington, D.C.: Government Printing Office. 1874. OCLC 1076491887. Archived from the original on March 19, 2020. Retrieved March 19, 2020.
            Ryan, John J. (1903). Historical Sketch of Loyola College, Baltimore, 1852–1902. OCLC 1615190. Retrieved December 13, 2019 – via Internet Archive.
            Shea, John Gilmary (1891). "Chapter XXV: Father John Early". Memorial of the First Century of Georgetown College, D.C.: Comprising a History of Georgetown University. Vol. 3. Washington, D.C.: P. F. Collier. pp. 198–213, 235–247. OCLC 960066298. Archived from the original on March 19, 2020. Retrieved March 19, 2020 – via Google Books.
            The Catholic Church in the United States of America: Undertaken to Celebrate the Golden Jubilee of His Holiness, Pope Pius X. Vol. 3. New York: Catholic Editing Company. 1914. OCLC 972339830. Archived from the original on March 19, 2020. Retrieved March 19, 2020 – via Google Books.

            https://www.holycross.edu/archives-and-special-collections/rev-john-early-sj

            Rev. John Early, S.J.
            Presidents of the College of the Holy Cross

            Rev. John Early, S.J.
            Third President of Holy Cross
            1848 - 1851

            John Early was born in Ireland on July 1, 1814. Desiring to be a priest and with no room at Maynooth Seminary he came to the United States in 1833 and entered Mount St. Mary's College, Emmitsburg, MD. He transferred to Georgetown College in February, 1834. After philosophical and theological studies at Georgetown he was ordained a priest on July 1, 1845.

            During his life as a Jesuit he served as President of Holy Cross from 1848 to 1851; was founder and first President of Loyola College, Baltimore, from 1853 to 1858 and again from 1866 to 1870; twice President of Georgetown College, 1858 to 1865 and from 1870 until his sudden death in 1873. He died at Georgetown on May 23, 1873.

            IE IJA J/1255 · Person · 20 December 1829-10 April 1903

            Born: 20 December 1829, Richardstown, County Louth
            Entered: 23 September 1850, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 02 February 1865
            Died: 10 April 1903, Woodstock College, Woodstock MD, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1850-1852: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1852-1853: Novitiate, East 2nd Street, Frederick MD, USA (MAR), working
            1853-1856: St Joseph’s College, Willing’s Alley, Philadelphia PA, USA, working
            1856-1859: Holy Cross College, Worcester MA, USA, working
            1859-1860: Novitiate, East 2nd Street, Frederick MD, USA (MAR), working
            1860-1871: Loyola College Maryland, North Charles Street, Baltimore MD, USA, working
            1871-1903: Woodstock College, Woodstock MD, USA,

            https://www.findagrave.com/memorial/40727716/thomas-ekins

            Br Thomas Ekins
            BIRTH
            20 Dec 1829
            Ireland
            DEATH
            10 Apr 1903 (aged 73)
            Maryland, USA
            BURIAL
            Woodstock College Jesuit Theologate Cemetery
            Granite, Baltimore County, Maryland, USA
            MEMORIAL ID
            40727716

            IE IJA J/1275 · Person · 19 March 1811-09 March 1890

            Born: 19 March 1811, Bagenalstown, County Carlow
            Entered: 10 June 1847, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 07 May 1859
            Died: 09 March 1890, Holy Cross College, Worcester, MA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1847-1849: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1849-1857: Georgetown College, Georgetown, Washington DC, USA, working
            1857-1858: St Joseph’s, Willing’s Alley, Philadelhia PA, USA, working
            1858-1890: Holy Cross College, Worcester, MA, USA, working

            ◆ Woodstock Letters SJ : Vol 19, Number 2

            Obituary

            “Brother John Farrell SJ” p265

            Br John Farrell was born near Bagnalstown, Co Carlow, Ireland, March 19, 1807, and died at the College of the Holy Cross, Worcester, Mass, on Sunday, March 9th, 1890. Having been employed at Clongowes College in his earlier years, he cherished through life fond and exalted remembrance of Castle Browne. The great men of his youth, - Father Kenney and Doctor Doyle, - those columns of the Church and paragons of eloquence, were the frequent theme of his discourses, and, towering above the pygmies of this degenerate age, they remained the lifelong objects of his admiration and unstinted praise.

            Father Kenney, who had been Visitor in America, recommended him to apply for admission into the Society, in the Province of· Maryland, and, in 1845 he landed at St John, New Brunswick. After a short time he settled at Milford, ME., and having..gone for his Easter duties to Bangor, he heard of Holy Cross College, which had been lately opened by the Society. He worked at his trade in the college of those early days from October, 1846, until June, 1847, when he entered the novitiate at Frederick. After spending six or seven years at Georgetown, in 1858 he came to Worcester, where he remained continuously until his death. He filled the offices of sacristan and tailor in the old buildings; but about ten years ago he was exempted from fixed occupation.

            Naturally of a strong constitution, it was expected that his already advanced age would be prolonged for many years, but the summons came suddenly after a few days of confinement to his room. Father Minister had gone to see him on Sunday afternoon, with the intention of administering the last sacraments, if there were any signs of immediate danger. But his voice was so strong and resonant as he dilated upon the glories of Ireland's Patron Saint, that no one could have suspected that the end was nigh. Whilst rehearsing to a scholastic, who visited him a few minutes afterwards, an ideal panegyric for the proximate feast of St Patrick, a sudden choking ended in two minutes the life of “old Brother John”.

            His long residence at Holy Cross had made him a familiar figure to all visitors of the college; his memory was very retentive of the names and faces of the old boys, and at the annual commencement, they were sure to inquire about him, and the clergy especially would meet him with kindly greetings. The most edifying characteristic of Br Farrell was the strong spirit of faith which appeared in his words and actions, and which was manifested more particularly in his reverential and earnest desire for the sacraments, and appreciation of the blessings which they bestow. RIP

            IE IJA J/1354 · Person · 24 June 1777-13 March 1862

            Born: 24 June 1777, County Galway
            Entered: 26 September 1820, White Marsh MD, USA - United States of America Province (USA)
            Final Vows: 15 August 1833
            Died: 13 March 1862, Georgetown College, Georgetown, Washington DC, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1820-1822: White Marsh MD, USA, Novitiate (USA)
            1822-1843: Georgetown College, Georgetown, Washington DC, USA, working (MAR from 1829)
            1843-1844: Holy Cross College, Worcester MA, USA, working
            1844-1862: Georgetown College, Georgetown, Washington DC, USA, working to 1855, then Caring for health

            IE IJA J/1364 · Person · 15 May 1812-07 August 1850

            Born: 15 May 1812, Westport, County Mayo
            Entered: 03 February 1837, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 1845
            Died: 07 August 1850, Upper Marlboro, MD, USA - Marylandiae Province (MAR)

            Part of the White Marsh MD, USA community at the time of death

            1837-1839: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1839-1840: Georgetown College, Georgetown, Washington DC, Philosophy
            1840-1842: St John’s School, Frederick, MD, USA, Regency
            1842-1844: Georgetown College, Georgetown, Washington DC, , Theology
            1844-1845: Holy Cross College, Worcester MA, USA
            1845-1847: Conewago, New Oxford PA, USA, Curate
            1847-1850: White Marsh MD, USA, Curate

            ◆ Woodstock Letters SJ : Vol 15, Number 1

            “Newton Manor, Appendix : Father Myles Gibbons SJ” p20

            Father Gibbons was·born in the County of Galway, on the 15th of May, 1812. He came to America in I837, and was received into the Society on the 3rd of February of the same year. He made his Novitiate at Frederick, Maryland. In 1839 he was at Georgetown studying his philosophy under Father James Ryder. In 1841 he was professor at Frederick. In 1843 he studied theology at Georgetown with Fr Stephen Gabarra as his teacher. In 1844 he was still at the same place continuing his studies. Frs James A Ward, Charles H Stonestreet and William F Clarke were among the students of the fourth year of theology. In 1845 he was professor at the College of the Holy Cross, Worcester, Mass. In 1847 he was ordained priest and sent to the mission of Conewago, Penn. In 1848 he was at White Marsh. He also spent some time at Newtown. He died at Upper Marlboro, on the 7th of August, 1850. In the various missions which he attended “he was always known as a laborious and edifying clergyman”.

            IE IJA J/1407 · Person · 21 October 1831-09 April 1891

            Born: 21 October 1831, Templeshanbo, County Wexford
            Entered: 12 September 1853, Abbaye Saint-Acheul, Chaussée Jules Ferry, Amiens, Hauts de France, France - Franciae Province (FRA)
            Ordained: 1865
            Final Vows: 15 August 1873
            Died: 09 April 1891, St John’s College, Fordham, Bronx, New York, NY, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            Entered the Society as a scholastic Novice. By 1956 he is among the ranks of Brothers. By 1859 he seems to have been sent to Montreal for studies. He was later ordained by 1865

            1853-1855: Abbaye Saint-Acheul, Chaussée Jules Ferry, Amiens, Hauts de France, France (FRA), Novitiate
            1855-1856: Irish College, Poitiers, France, Regency as Infirmarian
            1856-1858: St John’s College, Fordham, Bronx, New York NY, USA (MAR), Studies
            1858-1860: Collégc Sainte-Marie, rue Bleury, Montréal, Québec, Canada, Regency
            1860-1863: Boston Seminary, Boston MA, USA, Philosophy
            1863-1888: St John’s College, Fordham, Bronx, New York NY, USA (CAMP), Teaching and Procurator (NEB from 1869) (MARNEB from 1869)
            1888-1890: St Joseph’s Church, Third and Jackson Streets, Troy NY, USA, Curate
            1890-1891: St John’s College, Fordham, Bronx, New York, NY, USA, Procurator

            ◆ Woodstock Letters SJ : Vol 20, Number 2

            Obituary

            “Father Nicholas Hanrahan SJ” p288

            Fr. Hanrahan passed away on the 9th of April, 1891, at Fordham College. The house in which he breathed his last had been the scene of most of the labors of his quiet, uneventful life. He was born in Wexford, Ireland, on the 31st of October, 1831. He was well nigh twenty-three years of age when he entered the Society on the 12th of September, 1853 in the novitiate at Saint Acheul in France. Though he entered the Society as a scholastic we find him in the humble ranks of the coadjutor brothers, in the year 1856. While in this grade he acted as assistant infirmarian for a short while in our college at “Poitiers”. He came to St John's College, Fordham, in the summer of 1857, and was appointed to take charge of the boys in the capacity of prefect. While in this occupation his status in the Society seems to have been changed, for in 1859 we find him studying rhetoric in Montreal, and later on, in 1860, listening to the lectures on philosophy in the same college in Canada. He was sent to the Boston scholasticate in 1861, and in the year 1863 was again returned to Fordham as a student of theology.

            After his ordination which took place about the year 1865, Fr. Hanrahan began to teach at Fordham and to do the immense work that fell to him as assistant prefect. In 1871 he was made assistant procurator with Fr Tissot. He had by this time done much to improve the grounds at Fordham. From the year 1874 till 1889, Fr Hanrahan was connected with Fordham College as professor and prefect, but chiefly as treasurer. As financial manager while doing very laborious work he made a legion of friends for himself and his Order. In proof of this assertion we need but refer to the large number ofletters of condolence that poured into the college for several weeks after his demise. Every living old student of Fordham seemed to have lost in Fr Hanrahan a dear friend and a well-known landmark of Fordham memories. He spent two years in Troy beginning with the autumn of 1888, and there in the work of the ministry he signalized himself by his indefatigable devotion to the poor and suffering. Fordham College was destined to be his last resting place, and thither he returned in the summer of 1890. How.many will miss his warm hand-grasp and cheery smile ! He was an uncomplaining sufferer. He died peacefully and with a child's resignation to the supreme will of God. RIP

            IE IJA J/1418 · Person · 02 November 1840-06 January 1902

            Born: 02 November 1840, Newcastle West, County Limerick
            Entered: 23 August 1858, Novitiate, Frederick, MD, USA - Marylandiae Province (MAR)
            Ordained: 20 June 1874, Woodstock College Washington DC, USA
            Final Vows: 12 December 1880
            Died: 06 January 1902, Georgetown University Hospital, Washington DC, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            Part of the Georgetown College, Georgetown, Washington DC, USA community at the time of death

            1858-1860: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1860-1862: Novitiate, East 2nd Street, Frederick MD, USAA, Rhetoric
            1862-1868: Georgetown College SJ, Georgetown, Washington DC, USA, Regency
            1868-1874: Georgetown College, Georgetown, Washington DC, USA, Philosophy and Theology
            1874-1875: Gonzaga College SJ, I Street, Washington DC, USA, Teaching
            1875-1876: Holy Cross College, Worcester MA, USA, Teaching
            1876-1877: Santa Clara College, El Camino Real, Santa Clara, CA, USA (TAUR), Caring for health
            1877-1878: Novitiate, East 2nd Street, Frederick MD, USA, Curate missioning in Liberty and Petersville
            1878-1879: Novitiate, East 2nd Street, Frederick MD, USA, Tertianship
            1879-1880: Church of St Mary of the Sacred Heart, Cooper Street, Boston MA, USA, Curate (MARNEB fromm1879)
            1880-1883: Catholic Church, Pueblo, Colorado, USA (NAP), Prefec t of Church
            1883-1890: Conewago Residence, McSharrystown PA, USA, Curate missioning in Oxford and Paradise to 1885
            1890-1893: St Francis Xavier Residence, Bohemia Manor Farm MD, USA, Superior and Curate
            1893-1894: St Joseph’s, Hope Street, Providence, Rhode Island, USA, Superior and Curate
            1894-1898: St Francis Xavier Residence, Bohemia Manor Farm MD, USA, Superior, Curate; Missioning in Middletown, Delaware
            1898-1899: Sacred Heart, Edgegrove, Conewago, PA, USA, Superior, Procurator, Curate
            1899-1900: Woodstock College, Woodstock MD, USA, Curate in Alberton MD
            1900-1901: Novitiate, East 2nd Street, Frederick MD, USA (MARNEB), Caroing for health
            1901-1902: Georgetown College, Georgetown, Washington DC, USA, Teaching

            ◆ Woodstock Letters SJ : Vol 8, Number 1

            “Vacation Work of Scholastic Priests” p122

            ..... Higher up on the Patuxent, other missions were commenced on August 21st, in a more populous part of the country, among larger congregations'and with more abundant fruit. Fr. D. Haugh, assisted by Fr. Wm. Doherty from Woodstock, began at the Sacred Heart church, of which Fr. Holland is pastor. Two sermons, with one instructlion, and one catechism, besides other devotions, covered the time from 9 o'clock in the morning till 4 in the afternoon. Intervals were allowed after all the exercises; and in the intervals the hearing of confessions was resumed, having be- gun about 5 o'clock in the morning, and not closing until about 6 in the evening. The intervals were many and short.

            ◆ Woodstock Letters SJ : Vol 31, Number 1

            Obituary

            “Father Daniel F Haugh SJ” p134

            Born in Limerick, Nov 27, 1840; Society in Freierick, Aug 23, 1858; ordained at Woodstock, June 20, 1874; died in Georgetown University Hospital Jan 6, 1902.

            On fhe 6th of January last in Georgetown University Hospital, Father Haugh peacefully breathed his last. He had not been a well man since he left Woodstock, on account of health, at the end of his third year of theology in 1874. He was sent to various places in various capacities - to Worcester as prefect, to Colorado and California, to the Frederick missions and to Conewago and Boston as operarius ; to Bohemia and Providence and to Conewago as superior - but no change gave him any permanent benefit ; and for the last three years he spent a great part of his time in hospitals. Last summer he was sent from the hospital in Philadelphia to be prefect of a corridor in Georgetown College. He had studied there as a boy and taught there as a scholastic, and in the providence of God he returned there to die. The attacks to which he was subject now became so frequent and severe that he could not possibly hold out much longer; so that finally he was sent, on the 26th of December, jaundiced and suffering to the University Hospital. The Doctors said that his trouble came from gall-stones, and that an operation would be necessary. He referred them to his superiors. They consented and the operation was performed on Thursday the 2nd of January, with the result that four large gall-stones were removed. On Friday night his condition was precarious, and he received the last sacraments. Saturday he rallied, and on Sunday he seemed to be his old self again, bright and even playful. Everybody that saw him was delighted with the promise he gave of recovery, but Sunday night a change set in and at half past eight Monday morning he died.

            Father Haugh taught different classes of humanities - as they were called then - at Georgetown College from 1862 to 68. As a teacher he was systematic, thorough and enthusiastic, and successful not only in bringing his classes up to the required standard but even in inspiring them with a love of study. In September 1869 he began his second year of philosophy in Woodstock. Of his life there, and of Woodstock in those early days, Father M J Byrnes has given us a description, that we think it will please the old pioneers and interest the younger generation if we reproduce it in full:-

            “The new House of Studies at Woodstock”, writes Father Byrnes, “had been visited, at intervals, and thoroughly dis- cussed by the Fathers and elder brethren when we received our formal invitation to its hospitable portals. We had eagerly looked forward to its opening, and came by the shortest routes, a goodly number from nearly all the colleges of the Province. In a few days the tide set in from New York and Canada and Missouri, and we fraternized in true Jesuit style. The cordial way in which we mingled together was a delight to ourselves as well as a scource of much rejoicing to the professors and especially to Father Paresce, the founder and first Rector. Who of the first colonists can forget those days? No better test of the discipline of the Society could have been given than the spirit of charity which united at once all ranks and classes of the community in dose intimacy and a rivalry without guile. Thus, the devoted labors of many anxious years had borne fruit, and the blessing of heaven upon our union was no less visible than its material benefits. There, upon a lofty slope in the comparative solitudes, rose a fine structure, spacious, well-ap- pointed for those early days, and adapted to our peculiar needs and uses. The gray granite building without much pretense to architectural beauty, but massive, solid and stately, was a striking contrast to its immediate surroundings. Those who to-day look upon its graded terraces, its well- butlt avenues of approach, its rustic bridges and flowered spaces and rows of interlacing shade-trees, can have no idea of tts rough and wild features at that period; for it hardly presented more than the appearance of a pioneer clearing then. Outside of the white chateau everything had to be made except the ground. But we were very happy and busy. Within and without, the newness and freshness of our life provoked suggestions and gave an impetus to a thousand activities.

            From the very beginning of what to us was an ideal settlement, Father Haugh made a marked and most agreeable impression upon all, friends as well as strangers. His native qualities of head and heart seemed to expand under the influence of the new existence. His genial and frank nature made him an agreeable and helpful companion. We have often seen him the centre of some happy group attracted by the enthusiasm which was like an atmosphere around him, and by the quaint humor as well as the adventurous spirit in which he was always ready to enter into any scheme that promised a new experience. Along the river, and through the woods, and over the hills that stretch away into Howard County, exploring expeditions were frequent in our days. On holidays bands were made up, and we took the high road or the bridle path according as fancy led, until there was not an inviting spot in the country around that we had not visited and marked out for future excursions. These were our long walks which usually were timed so as to ensure our return for dinner; but often, in the late spring, when the weather began to be steady, we planned outings for all-day, taking our lunch baskets along and dining at midday in some pleasant grove or by the banks of the Patapsco which grew more open and embowered as we followed the trail in the woods rearward of the house. Of such parties Fr Haugh was ever the leader and inspiration. We knew no weariness on those romantic expeditions. His sturdy frame and robust health were equal to any challenge, and his unfailing good nature and bright stories kept pace with every mile we travelled, whether in the buoyancy of the early morning or in the home-coming at twilight. He loved the open air, and nothing pleased him more than to exert his activity or his skill in any game that chanced. This passion for exercise and the unrestrained freedom of woods and fields were alike suited to his temperament and vigor, and, no doubt, kept him in that excellent condition which marked his health at Woodstock up to his fourth year of theology. It was in that eventful year, which usually demands so severe a strain, that he began to show signs of exhaustion. His application at that time was almost uninterrupted, and so shattered his nerves that he had of necesstty to interrupt his studies; nor did he ever afterwards quite recover his pristine vitality.

            Father Haugh had, from the commencement of his course thrown himself into his studies with the same energy and zest that he displayed in outward exercises of whatever kind. His ardent of knowledge and his indomitable resolution in its pursuit showed themselves conspicuously throughout his whole career. He out-faced every difficulty and never allowed himself any peace of mind while there was a doubt to be solved. The distinguished professors of that day often welcomed him as a visitor to their rooms to satisfy himself on some points which he had not understood fully at ledures or recitations. He searched for hours, during times of intermission, in private libraries in order to clear up an obscurity or add to his information. Often have we seen him thus engaged and so completely absorbed in his volumes as not to heed anything going on around him. He had a real art, during ordinary recreations, in introducing subject of discussion upon problems conneded with class matter. He would even pretend to take opposite sides with his companions in order thereby to fix certainty of his own principles or widen the scope of his conclusions.

            But it was in the formal conflicts of the schools, when he came armed against his adversary, that his intelledual rescources and his manner were shown to best advantage. His impetuous style in argument refleded the thorough earnestness and confidence with which he defended his thesis; and when some fair objedion, whose technical form had not been foreseen, was presented to him unexpectedly, we used to wait with bated breath to see how he would grapple with it. On such occasions, it was his habit to pass his hands through his hair, to move uneasily from side to side, and to assume a look of vehement opposition. This had the effed of brightening the assembly; for they knew that if there was any possible loophole of escape, he would find it. And when, perhaps by a suggestion from the professor's chair, sub haliltu he caught the luminous word, the triumphant way in which he beamed as if from a superior height and brought out the proper distinction, was the signal for a burst of merriment from teachers and scholars alike. In those intellectual tilts and manceuvres, whether in or out of class, Fr Haugh's curious subtlety was a perpetual feast. And yet, the character which joyed in these battles royal was singularly well-balanced and tender. If he had impulses, his best friends knew that their expression betokened the convictions of a sincere, upright and fearless soul. He never cherished suspicions; and hypocrisy was abhorrent to him. Yet he was shrewd and of practical good sense in matters affecting his own welfare or that of his friends. This happy blending of traits, so often obstructive of each other, made him a wise and trusted adviser. Open to sympathy and sound of judgment; his innermost nature showed truest and most noble in the secret sorrow or trouble that was confided to him. Then, one beheld the extent of his self-sacrifice and the liberality, as well as the depth, of his affection. Such, I fear not to say, was the candid appreciation of all who had the privilege of knowing him intimately in his Woodstock days.

            The religious side of the man was admirable. Habitually cheerful as he was, and full of pleasant chat in hours of ease and social intercourse, one could not but observe that. instinctive delicacy which governed him even in his gayer, moods. Though straightforward, and, at times, impulsive his freest words conveyed no sense of bitterness or tone of disregard; even when he carricatured some palpable weakness or brought to light some hidden escapade in the midst of which the blushing offender had been surprised by the vigilance of the Father Minister, the most sensitive among us could not but join in the laugh at our expense. As he was studious to guard against all breaches of fraternal charity in act, so was he, with the same liberal spirit, swift to forgiveness and seemingly oblivious, in the case of the absent, of anything in them calculated to give offence. It was not any wonder that this character of benevolence, as rare as it is estimable, made him beloved of all with whom he came in contact.

            He was faithful also to the exercises of our daily routine at Woodstock and, though his piety was not of the emotional or demonstrative kind, it was distinguished by solidity and constancy. Grave,dignified and sedate in times of silence and study, you would scarcely recognize the animated and joyous Mr Haugh of the long tramp and the ball alley. Of his filial respect towards his superiors and masters, we may safely affirm that no one had more; and no one had a greater share in their affection. Simple in manners and gracious in their simplicity, they found in him a congenial compannion who both amused them with his original stories and informed them upon many points, desirable to be known, concerning native character, customs and peculiarities. So, it happened that he became a favorite with our Professors on their trips in the neighborhood, and was consulted by preference, on those familiar topics, the comprehension of which is, for the new teacher in a strange land, a necessary acquirement.

            It will be readily perceived from these few haphazard reminiscences which his fellow-novice and fellow-student gratefully recalls of a generation ago, that Father Haugh had a strong and positive character, cultivated and expanded under happy influences, and sweetened by a large infusion of those gifts and attainnrents, which, exercised in their proper sphere, make companionship at home edifying and delightful, and win reverence and conciliation abroad. His highest ambition was to fit himself for the work of the Society and be a credit to it in word and deed. He met with a varied experience afterwards in many missionary fields, and in all of them those excellent qualities which we had formerly known and loved won him esteem and love”.

            It is pleasant to note that the estimate of Father Haugh's character given in the letter we have just quoted, is expressed in almost identical terms by others who knew him later and in different conditions. Thus “The Chieftain” of Pueblo, Colorado, after announcing his death, says : “Father Haugh will be well remembered by the old Catholics of Pueblo as he was pastor of the first St Ignatius Church, that was afterward burned down about twenty years ago. It was during his pastorate that St Patrick's Church was built. There was universal regret among the Catholics when he was called away from the Pueblo mission. He was extremely popular among the Catholics and the citizens generally, and accomplished a great amount of good while in Pueblo. Father Haugh was a genial, kind and companionable gentleman - a good, pious and zealous priest with charity in great abundance for the poor and unfortunate”. And the editor enhances this tribute when he says in a private letter. “I also engaged a Mass for him and offered up my Holy Communion yesterday for the same intention”. And nearly thirty years after he entered Woodstock, when he was stationed at Bohemia, he won the respect and love of people, and bishop. After speaking of the love of the people for him, the Very Rev John Connelly, chancellor of the diocese, writes: “As for the clergy of this diocese, I am sure that one and all felt towards Father Haugh sentiments much akin to my own. And for myself, my love and respect for him were those of a son towards his father. After the lapse of time since we consigned his body to the dust, it may be consoling to recall the form and behold the figure as viewed through the critical eyes of his brother priests of the secular ministry. In the first place, he was one of Nature's noblemen. To meet him was to wish for a more extended acquaintance. I confess that in this respect his intercourse and bearing always exerted an uplifting influence upon me. His kindly, considerate, generous, hospitable spirit won him the hearts of the clergy. There was nothing artificial in his friendship, nothing feigned in his generous impulses, nothing compromising in his unswerving principles. These traits were so characteristic of him that I often felt that his adherence to right, his devotedness to truth, his espousal of the just cause regardless of expediency, his heroic spirit of self-sacrifice could be carried to the point of chivalry. During the incumbency of Bishop Curtis he was often called upon to preside at our Diocesan Conferences. Always diffident and painstaking in the preliminary work and in actual conference, he was ever master of the subjects discussed. But it was not his head so much as his heart that won our love and esteem; and the nobleman by nature becomes far more exalted when viewed under the influence of divine grace. To my mind, he was the typical ‘Sogarth Aroon’. It is this feature of his character that I most fondly cherish; it is this prtestly character and sacerdotal bearing that I could evoke from the memory of the dead to insert it into my own life. This primary quality of priest was so natural and proper to htm, that even in the most familiar intercourse he could not divest himself of it. The dignity of the priest marked his every step; and yet his fatherly solicitude, his sympathetic manner, his tender heart inspired confidence at every turn. It seems to me that it is such loftiness of mind and purpose, such nobility of moral character, such sympathetic disposition of the soul that in all times makes the truly apostolic priest - the typical Sogarth Aroon. As a simple priest and as an official of the diocese, I can bear testimony to the good that he did, to the spirit of peace that he fostered and sought to extend”.
            '
            It would be too long to quote all the beautiful things that have been said of Father Haugh, but we cannot refrain from citing a prominent priest who condensed so much in the words: “I shall ever cherish his memory and will unite him in all Masses and prayers with all my own beloved dead”.

            And so in the East and in the West, in the beginning of his life and at the end, people and priest, regular and secular, agree in their estimate of his character. The seal is set to their appreciation by the Rt Rev A A Curtis, the revered Bishop of Wilmington when Father Haugh was pastor of Bohemia. “The late Father Haugh”, he writes, “had the high esteem and thorough good will of every one in Wilmington. To the bishop he was always much more than simply loyal. For he was ready to go far beyond what would have satisfied simple loyalty. He interested himself genuinely in all concerning the diocese at large no less than in everything gratifying the bishop personally. No one ever desired his aid without finding him willing and glad to ren der it to the uttermost. It is needless to add after this that his life and character in private won everybody's highest respect not unaccompanied by any means with that which does not always go with respect, namely, affection. May he rest in peace, and when called to follow him, may we leave behind us an odor as good”.

            We would only add a word about his sense of duty and obedience. He was painstaking and diligent in preparing ser- mons, instructions and retreats, as is evidenced by the large mass of well-ordered notes he left behind. He was a faithful student of moral theo!ogy and attained a reputation as a mor- alist. His obedience only with his life. RIP

            https://www.findagrave.com/memorial/86407559/daniel-f.-haugh

            Rev Daniel F. Haugh
            BIRTH
            1840
            DEATH
            6 Jan 1902 (aged 61–62)
            Georgetown, District of Columbia, District of Columbia, USA
            BURIAL
            Georgetown University Jesuit Cemetery
            Washington, District of Columbia, District of Columbia, USA
            MEMORIAL ID
            86407559

            ◆ Brokers of Culture

            Italian Jesuits in the American West 1848-1919

            Gerald McKevitt SJ

            Stanford University Press, Stanford, California USA, 2007
            ISBN-13: 978-0-8047-5357-9

            Chapter 10: Our Pen Is atYour Service: Mediating Cultures

            p248
            Peace was temporarily restored in r88r, when the Neapolitans coaxed Father Daniel Haugh, an East Coast Jesuit, to come to their rescue. However, the Irish newcomer and one of his Italian eo-workers, Carlo Ferrari, soon developed an intense mutual animosity. When St. Ignatius church, one of Pueblo's two Jesuit establishments, was destroyed by fire, each priest blamed the other's negligence for the disaster. Efforts at reconciliation having proved futile, both men were finally sent packing, and in the emergency the unpop- ular Carlo Pinto scurried back to Pueblo to reassume administration of the parish. News of the disliked Italian's return and the popular Haugh's hasty exodus occasioned what one Jesuit described as a "revolt of the Irish Catholics of Pueblo."

            The first blast in the city's religious war was fired by J. J. Lambert, an Irish parishioner and editor of the Pueblo Daily Chieftain. "Father Haugh Supplanted and Another Begins in His Stead," screamed the headlines of Lambert's paper on 14 December r882. "The Catholics of this city are up in arms" because "Father Haugh was deposed by underhand means." Neither the appointment of an English-speaking replacement of Haugh as assistant pastor nor the removal of the much-scorned Neapolitan Carlo Pinto as head of the parish satisfied the self-proclaimed "Catholic Vigilance Committee." "They do not want and will not have an Italian priest as supe- rior," Lambert declared. "The Italian Jesuits can go ... where they came from. We want them not! "

            IE IJA J/1440 · Person · 07 September 1931-21 April 2016

            Born: 07 September 1931, Arlington VA, USA
            Entered: 01 February 1951, Neo-Eboracensis Province (NEB)
            Ordained: 27 August 1963
            Final Vows: 15 August 1973
            Died: 21 April 2016, Campion Center, Weston MA, USA - United States East Province (UNE)

            by 1980 came to Milltown (HIB) working

            https://www.jesuit.ie/news/talking-to-terrorists/

            Talking to ‘terrorists’
            Ray Helmick SJ from Boston gave the welcoming address at the Spirituality and Trauma international conference in the Europa Hotel, Belfast, 9-14 March. Elias Osmondo SJ from Kenya, Michael Bingham SJ, Alan McGuickian SJ, Terry Howard SJ, and Frank Brady SJ, along with Padraig Swan, Director of Magis Ireland, also took part in the event which drew over two hundred people from here and abroad. Ray Helmick, spoke about his ecumenical work in Belfast in the seventies. He explained how the insights of St Ignatius about not only understanding those who differ from us but actually helping them to ‘save’ what they hold dear – their ‘proposition’ – led him “to take seriously, to converse with, to strive to save the proposition of those identified as ‘terrorist’.” Read his speech below.

            Spirituality and Trauma Conference
            Parliament Buildings, Stormont
            March 9, 2011
            Readiness to Hear One Another
            Raymond G. Helmick, S.J.
            Boston College

            When I first came to Northern Ireland, early in June of 1972, this building had just been closed down and its Parliament suspended. On the Sunday when, with my colleagues, a group of Protestant and Catholic theology students from the United States planning to do work projects here for the summer, I arrived at the often-bombed railway station next door to the Europe Hotel, heading for our quarters in housing belonging to Queens University on Upper Crescent, all the streets we passed were guarded by armed masked men and the city felt full of menace. I was to work, with three others of our group, on the rebuilding of whole streets of houses burnt out the previous summer in North Belfast. My closest partner, a young Presbyterian from Pittsburg, had the skill to be laying brick, while I functioned as hod carrier. But it gave me opportunity to meet people of both traditions in Northern Ireland, including those armed men who had been guarding the streets. How to meet them? They wore the designation “men of violence” in the public eye. I made the assumption that they were not some sort of psychopaths, but instead people who had put their own lives at risk for purposes that made sense to them, as protectors of their own community. If I was ever to understand what was going on here, they were among those I must hear. I must not impose my own understanding on Northern Ireland’s situation but instead hear how its people, of all persuasions, understood it themselves, and if I were not talking to the people seen as most troubling, I would not be talking to the right people.

            As of now, I think we can all be happy to see this conference opening in a building where a devolved Assembly meets and deals with the needs of this society, by invitation of the Office of a First Minister and Deputy First Minister from different sides of the community. A long and often painful journey has brought us here and we all have the task of caring for those who were bruised in the course of it.

            I was sharply aware that, for Protestant Northern Ireland, the name “Jesuit” was one of the most frightening words in the English language. I remain always grateful for the generous way people from both sides of the community have received me. But as I find myself invited now to address the opening of this conference, I think I should bring something Jesuit to it. This is a page of the Spiritual Exercises of Saint Ignatius Loyola, an introductory page called the “Praesupponendum,” the “Presupposition” for the exercises. When I identify myself as a Jesuit I have always hoped this might be the most Jesuit thing about me, the spirit in which I have tried to meet all the different expectations people in many different conflict situations would have of me. Ignatius, 16th century soldier that he was, determined to live a life of faith after seeing the hollowness of the life he had led to that point, went through a lengthy period of reflection as a hermit in a cave at Manresa in Spain. When he emerged he structured his experience into this manual, the Spiritual Exercises, and began, even as a student in the universities of Salamanca and Paris, to guide others through these exercises, so that they could make their own decisions about their lives. Because he was not a trained theologian at this stage, his work attracted the dangerous and suspicious attention of the Inquisition.

            The essential question in all this is: Whom shall I exclude from my moral community? At the very beginning of Ignatius’ book, he has this remarkable page, the Presupposition to the Exercises. It reads: To assure better cooperation between the one who is giving the Exercises and the one who receives them, and more beneficial results to both, it is necessary to suppose that every good Christian is more ready to save the proposition of another than to condemn it as false. If he is unable to save the proposition, the one who made it should be asked how he understands it, and if he understands it badly, it should be discussed with him with love. If this does not suffice, all appropriate means should be used so that, understanding his proposition rightly, he may save it. This short paragraph has been put through many processes of translation. The original was in Ignatius’ rough local vernacular Spanish. It was rendered into Latin and into a more literary Spanish and eventually into numerous other languages, those more often translated from the Latin or from the more elegant Spanish than from the original. The paragraph scandalised many editors of the Spiritual Exercises to such an extent that it was left out of several editions, and when it was retained the final sentence was often translated to mean that the one giving the Exercises should argue the case with the exercitant so as to win the argument and make him abandon his proposition. Not so the original, in which Ignatius is still, even at that stage, arguing that he should be helped to save his proposition, not to abandon it.

            You see the radicalism of this procedure. At one time I used to carry it about, copied out by hand in the original rough Spanish, as Ignatius wrote it, in a diary/date-book which I carried about in my pocket, until I ripped out the page to give it to a close associate of the great Lebanese Shi’ite Imam Musa al-Sadr, the Ghandi-like figure who had founded a Movement for the Dispossessed of all creeds in Lebanon and was most universal in his dialogue with all creeds, Christian and Muslim, an ever radical voice of peace. Musa, by the time I met his associates, holy man that he was, had already been “disappeared” in Colonel Gadaffi’s Libya, surely killed, but his Shi’ite followers in Lebanon, used to the idea of vanishing Imams who would return, sought in every way to plead with Libya for his release. I found that his spirit closely matched what I had learned from the Ignatian Praesupponendum.

            You note that this is not simply a proposal of Christian charity in our discourse. It is a theory of knowledge, applicable to all, Christian or not; specific to the Christian only insofar as it is a practical living-out, in its openness to the other, of Christian faith. If I am to win all the arguments, know it all beforehand, my mind has already shut down. The proposition of the other, of course, refers to what is truly important in the other’s perception, experience, conviction. It is not as if there were no truth criterion. If I am to learn, I must approach the other’s proposition with openness. Winning an argument will get me nowhere and I will lose the light that the other’s perception could give me. But the other will learn also, coming to an understanding of his own proposition that will enrich it and lead deeper into truth. I said that I find, in this Presupposition to the Ignatian Exercises, the most Jesuit thing by which I would like to define myself. We Jesuits are often seen as people who win arguments, who have an answer to everything, whose objective is to turn people away from their own “propositions” to ours. But that is the very opposite to what Ignatius proposes here. There is a bit of the “Don’t, please, turn me over to the Inquisition, at least until you’ve thought about this some more.” But at its root there is a way of life. Now we may meet persons or groups whose proposition truly repels us. Here the “terrorist” may be our primary example. But it is this determination to save the other’s proposition that has led me to take seriously, to converse with, to strive to save the proposition of those identified as “terrorist.” That has certainly included all the militant groups here in Northern Ireland. I never agreed with their belief that violence was the necessary or an acceptable answer to their problems, but found I had to respect their dignity as persons and, normally, the integrity of their commitment.

            The same determination brought me to seek out Yasser Arafat when he was most despised as “terrorist,” Yitzhak Shamir when he seemed the least likely of Israel prime ministers to work for peace, Ariel Sharon as well as to likelier men like Yitzhak Rabin or Ehud Barak, the Druze leader Walid Joumblatt and all the other leaders of warring factions, without exception, in Lebanon, the Hezbollah leadership included, all to be respected so as to find what truth lay hidden behind their often violent impulses. It meant treating respectfully and listening with sympathy to Serbs, Croats and the suffering Muslims of Bosnia. And in the more recent situation of the Middle East, it means open conversation both with the current Israeli government and with Hamas. This must, of course, be going somewhere. What I seek, in my conversation with such people, is to interpret, to understand what is going on. It will seldom much resemble what I am reading in the paper. I may not presume to offer the interpretation myself, but can only construct it in respectful conversation with all the players. People in mortal conflict tend to live in their bubbles, unable to confer with anyone outside the choir. They are filled with negative stereotypes of their opponents, but still curious about what makes them tick. To take part in a conversation that involves those opposite numbers, even at third hand, is usually welcome to them, and may well lead to direct communication between them. But the interpretation that results, endorsed by all sides, will normally open up options that were not otherwise seen. It may be difficult to make alternative options genuinely convincing, but if they are, violence as an option can no longer be seen as legitimate.

            My first intuition with the militants of Northern Ireland eventually proved itself, as these movements and organisations, the very ones most involved in the conflict, were themselves the ones that took the major initiatives toward the peace. I had had the experience for some six weeks during the hunger strike in the prison in 1981, of mediating between the IRA’s Army Council and Britain’s Northern Ireland Office. Part of my recommendation at that time had been that it be made possible for the prisoners to use the prison as a place to plan the peace. In later years, until the Maze Prison, Long Kesh, was emptied and torn down, I spent much time in its H-Blocks, conversing with prisoners from both sides in sessions that we dignified with the name of “seminars,” about a future of peace.

            Decisions had to be made, of course, by the leadership of each organisation outside the prison, but the thinking was done there in the cell-blocks. People on either side came to the recognition that neither would ever have a satisfactory life in Ireland unless they learned to accommodate the other side.

            Accommodation sounds a very meagre form of reconciliation, but it had vital importance. The mantra of my own conversations in the prison was that both sides needed to become the guarantors of one another’s difference. It is from such thoughts as these that there came the cease-fires of 1994 and the process of negotiation that has led to the actual establishment of a functioning power-sharing government in Northern Ireland. The long delay, to a great extent, resulted from the fact that those who regarded themselves as the most righteous, who had never taken to the gun, were so slow to learn that the name of the game was now accommodation, but instead continued looking for victory over the other side. One expects church to have been a factor in all this. In Ireland, the various churches were rather disappointing, and the protagonists, those who were engaged in creating the peace in their organisations and in the prison, had in many cases become thoroughly disillusioned with church. But it was their ingrained disposition of readiness to respect the dignity of the other, a most profound residue of their faith, that ultimately guided them past their apprehensions and enmity to that goal of accommodation.

            If churches and their leadership had often seemed to have little more to say about the conflict than “Don’t blame us,” there were outstanding clerical figures, unfailingly critical but always respectful, who offered genuinely helpful advice and guidance to the militant groups. None was more important than Father Alex Reid of the Clonard Monastery off Belfast’s Falls Road, who gained the respect of the IRA and its leadership and became critically important to its planning of the peace. It is fascinating to learn that, through the mediation of his Redemptorist superiors in Rome and of then Archbishop Justin Rigali, Pope John Paul II kept constantly abreast of Alex Reid’s work.

            On the Protestant side, Presbyterian Minister Roy Magee was of equal importance in his influence with the Loyalist paramilitaries, helping them to create openings for peace. It was he who discovered and encouraged the extraordinary work of prisoner Gusty Spence, convicted of multiple murders, who devoted himself to educating his fellows in the prison in their history, in the character of their own community, and in the opportunities to transform their society into one of peace. Gusty became an important catalyst both for Protestant and for Catholic prisoners.

            This fascinating history of the prison in Northern Ireland has its counterpart in what happened on South Africa’s Robben Island, the prison located far out in the harbour of Capetown where Nelson Mandela worked with his fellow prisoners at developing the transformative ways of peace, of forgiveness and reconciliation for his country. We may very well be seeing, if we care to look, comparable things happen in the Israeli prisons where political Palestinians – one thinks of Marwan Barghouti – are building consensus now on how to achieve a just peace. If I may return to my Ignatian “Presupposition,” it is such as these who, “understanding [their] proposition rightly,” can become the initiators of the serious work for peace. In what can I or anyone else root ourselves, then, in such work? The most basic recognition for me was that, in order to be friend of one side in a conflict, one need not become enemy to the other, but can be the partisan of the peace, a peace that will not cover over the wrongs either side has suffered. For the outsider to become the partisan of either side in such a conflict is to become excess baggage. There are plenty of partisans there already, and it is not the outsider’s conflict. The task is working for reconciliation. Once the third-party outsider has taken one side against the other his usefulness as mediator is gone. That for the outsider. Where is the task for persons experiencing the conflict themselves with all its pain and trauma. Most useful is to sense in the other, especially in those from whom we have suffered most offence, the dignity of the human person. I can put that in religious language for those able to respond in terms of faith. Recognizing in the other the image of God acknowledges the common heritage of the three Abrahamic religions which unite in basing the dignity of all human persons on their creation in the image of God. It has always impressed me that the most prominent human rights organisation in Israel takes the name B’Tselem, “in the image,” from the biblical phrase b’tselem elohim, “in the image of God.” This yields a basis for human rights broader than the purely individualist one that we have inherited from the 18th century Enlightenment. In the heat of conflict people will commonly see the other in terms other than those of common humanity and dignity. It is then that we need most to concentrate not on the trauma, what has happened to ourselves, but on what has happened to the other, what experience of theirs has led them to act as they have toward us, seeing them in the rawness and hurt of their humanity, which is like our own. In seeing them so, we are able to break down the stereotypes, the negative images of the other that we have understood practically as loyalty tests for ourselves, revise the received version of history that sees the other only in terms of enmity and events only in terms of offence. We are then solidly on the road to reconciliation, to the restoration of our relations by which we can live in appreciation of one another, even in those differences that enrich our society.

            ◆ The Jesuits of Canada and the US https://jesuits.org/profile-detail/Raymond-Helmick

            Helmick, Raymond G
            Jesuit Father Raymond G. Helmick died on April 21, 2016. He was born on Sept. 7, 1931, in Arlington, Massachusetts, a western suburb of Boston, and grew up there. Fr. Helmick was the second of three children. His sister Marie was the oldest; his brother Bill, six years younger, became a diocesan priest. Fr. Helmick attended St. Agnes Parish schools through the ninth grade and then transferred to Boston College High School. He graduated in 1949 and entered the Shadowbrook novitiate on his 18th birthday.

            It turned out he would enter the Society twice. The first time he developed a stomach ulcer during his primi year and, because there had been a spate of ulcer diagnoses in the novitiate, superiors decided that first-year novices so afflicted would be sent home. Fr. Helmick was determined to re-apply, however, and he entered Shadowbrook again in February 1951. After philosophy studies at Weston (1954-1957), he spent regency teaching history and religion at St. George’s College in Kingston, Jamaica (1957-1960).

            He did theology studies at Sankt Georgen, in Frankfurt, Germany, and was ordained a priest in the Frankfurt cathedral in August 1963. He returned to the U.S. the following year for tertianship at Pomfret, Conn. As was the custom with men assigned to the missions, he returned to Jamaica and St. George’s.

            Expecting to teach at the Kingston seminary, Fr. Helmick left Jamaica in 1967 to pursue graduate studies in ecumenical theology at Union Theological Seminary and Columbia University. In the summer of 1972, he led a group of theology students to Belfast, a city notable then for its sectarian conflicts.

            When he left Union in 1973, he moved to London, where he set up an ecumenical center focused on conflict resolution. From 1982 to 1985, he was based at NGOs in Washington. Then he moved to Boston College, where for the next 17 years he continued his conflict-resolution work while teaching related courses in the theology department and at St. John’s Seminary.

            From 2002-2004, he served as senior associate at the Center for Strategic & International Studies in Washington.

            Fr. Helmick had a lifelong interest in music, architecture, and other art forms. In his years of graduate study at Union he relaxed by building a harpsichord.

            Illness brought him to Campion Center in 2012. He continued as many of his activities as health allowed (even teaching on a part-time basis at B.C. until 2015. He died peacefully in the early morning of April 21, 2016.

            https://www.jesuitsmidwest.org/memoriam/helmick-raymond-g-father/
            https://www.jesuitswest.org/memoriam/helmick-raymond-g-father/

            Jesuit Father Raymond G. Helmick died on April 21, 2016. He was born on Sept. 7, 1931, in Arlington, Massachusetts, a western suburb of Boston, and grew up there. Fr. Helmick was the second of three children. His sister Marie was the oldest; his brother Bill, six years younger, became a diocesan priest. Fr. Helmick attended St. Agnes Parish schools through the ninth grade and then transferred to Boston College High School. He graduated in 1949 and entered the Shadowbrook novitiate on his 18th birthday.

            It turned out he would enter the Society twice. The first time he developed a stomach ulcer during his primi year and, because there had been a spate of ulcer diagnoses in the novitiate, superiors decided that first-year novices so afflicted would be sent home. Fr. Helmick was determined to re-apply, however, and he entered Shadowbrook again in February 1951. After philosophy studies at Weston (1954-1957), he spent regency teaching history and religion at St. George’s College in Kingston, Jamaica (1957-1960).

            He did theology studies at Sankt Georgen, in Frankfurt, Germany, and was ordained a priest in the Frankfurt cathedral in August 1963. He returned to the U.S. the following year for tertianship at Pomfret, Conn. As was the custom with men assigned to the missions, he returned to Jamaica and St. George’s.

            Expecting to teach at the Kingston seminary, Fr. Helmick left Jamaica in 1967 to pursue graduate studies in ecumenical theology at Union Theological Seminary and Columbia University. In the summer of 1972, he led a group of theology students to Belfast, a city notable then for its sectarian conflicts.

            When he left Union in 1973, he moved to London, where he set up an ecumenical center focused on conflict resolution. From 1982 to 1985, he was based at NGOs in Washington. Then he moved to Boston College, where for the next 17 years he continued his conflict-resolution work while teaching related courses in the theology department and at St. John’s Seminary. From 2002-2004, he served as senior associate at the Center for Strategic & International Studies in Washington.

            Fr. Helmick had a lifelong interest in music, architecture, and other art forms. In his years of graduate study at Union he relaxed by building a harpsichord.

            Illness brought him to Campion Center in 2012. He continued as many of his activities as health allowed (even teaching on a part-time basis at B.C. until 2015. He died peacefully in the early morning of April 21, 2016.

            https://www.bc.edu/bc-web/bcnews/campus-community/faculty/in-memoriam-raymond-helmich-sj.html

            In Memoriam

            A funeral Mass for Rev. Raymond G. Helmick, S.J., 84, an eminently respected theologian who was internationally regarded for his conflict resolution skills, will be held on Tuesday, April 26, at 10 a.m. at the Campion Center in Weston, Mass.

            Whether teaching theology, mediating conflict in world trouble-zones or crafting a harpsichord from fine wood, Father Helmick—who marked his Jubilee in the Society of Jesus in 2001—considered himself a problem-solver.

            He served as an unofficial emissary between Catholic and Protestant paramilitary groups in Ulster, and played a similar role as a founder of the U.S. Interreligious Committee for Peace in the Middle East.

            In recognition of his conflict resolution efforts, Father Helmick was invited to the White House for the 1993 signing of the peace accord between Israel and the Palestine Liberation Organization, and traveled with Rev. Jesse Jackson and other religious leaders during the 1999 Kosovo crisis to negotiate the release of three U.S. soldiers captured by the Serbs.

            At right: Rev. Raymond Helmick, S.J., in 2001, photographed for his 50th anniversary as a Jesuit. Behind him is the tabernacle he built for St. Theresa's Church in West Roxbury. (Lee Pellegrini)

            "Raymond Helmick was a wonderful colleague who modeled what respect and compassion mean in every domain of life,” said Professor of Theology Stephen Pope. “He was always a collegial colleague, a caring professor and a quietly passionate activist devoted to the cause of justice and peace. His discussions of his involvement in peacemaking in Northern Ireland and the Middle East enthralled his students and inspired them to want to do more with their lives. The Theology Department will miss him greatly, as will the wider University."

            Added former colleague and fellow Jesuit Joseph Appleyard, S.J., "Fr. Helmick was a man for the troubled times we live in. He instinctively saw across religious and political borders and spent his life resolving the conflicts created by those borders and teaching others how to do this."

            An accomplished woodworker, the Arlington-born Fr. Helmick kept a woodshop at St. Theresa's Church in West Roxbury, where he lived in residence with his brother, Rev. Msgr. William M. Helmick, St. Theresa’s pastor.

            “Woodworking is all problem-solving,” he said in a 2001 BC Chronicle interview. “Every intricate detail is a problem to be solved."

            Fr. Helmick graduated from Boston College High School in 1949, and on his 18th birthday, entered the Shadowbrook novitiate, in Lenox, Mass. As it turned out, he would enter twice: The first time he developed an ulcer during his primi year and had to return home; determined to re-apply, he again entered Shadowbrook in 1951.

            After philosophy studies at Weston (1954-1957), he spent his regency teaching history and religion at St. George’s College in Kingston, Jamaica (1957-1960). He studied theology at Sankt Georgen in Frankfurt, Germany, and was ordained a priest in the Frankfurt Cathedral in 1963. He returned to the U.S. the following year for tertianship in Pomfret, Connecticut, and then returned to St. George’s, where his future work with social and political structures and conflict-resolution initiatives began to take shape.

            Father Helmick left in 1967 to pursue graduate studies in ecumenical theology at Union Theological Seminary and Columbia University, and in 1973 moved to London to establish an ecumenical center focused on conflict resolution (he preferred the Mennonite term “conflict transformation”), a joint ministry of the Irish and British Jesuit provinces. There, the search for solutions to seemingly intractable problems became the center of his work over next four decades—in Ireland, Lebanon, Kurdish Iraq, Israel, Palestine and the Balkans.

            Based from 1982 to 1985 at NGOs in Washington, D.C., Father Helmick then came to Boston College, where for the next 17 years he continued his conflict-resolution work while teaching in the University’s Theology Department and at St. John’s Seminary. He served from 2002-2004 as senior associate at the Center for Strategic & International Studies in Washington.

            Father Helmick had a lifelong interest in, and talent for, music, as well as architecture and other art forms. Offered a piano scholarship to the New England Conservatory, he instead chose the Jesuit novitiate. Had he not entered the Society of Jesus, he has said he would have been either a musician or an architect.

            During his graduate study years, Fr. Helmick relaxed by building a harpsichord, and when St. Theresa’s was being renovated, he built a free-standing tabernacle modeled on 15th-century examples at Louvain. He also worked on a wall mosaic of Christ healing and a large mosaic of St. Theresa, which was unfinished when he died.

            In addition to Msgr. Helmick, he is survived by his sister, Marie Barry.

            https://www.bostonglobe.com/metro/2016/05/11/father-raymond-helmick-jesuit-who-traveled-world-resolve-conflicts-dies/jVS16JvGxSl6CQJaT5eNFK/story.html

            Father Raymond Helmick, 84, traveled world for peace

            Traveling around the world, often as an unofficial emissary for peace, the Rev. Raymond G. Helmick went wherever conflicts lay unresolved — from the Catholic and Protestant divide in Northern Ireland, to the historic disputes between Israelis and Palestinians in the Middle East, and to Belgrade, where he helped negotiate the release of US soldiers who were held captive in the late 1990s.

            His message was as simple to express as it was difficult for many he worked with to embrace. "You have to de-demonize the enemy," he told the Globe in 2007. "If you don't get around to understanding the humanity of the enemy, you don't resolve the conflict."

            Words and their nuances were important, he believed. As a teacher at Boston College, "most of my courses deal with conflict transformation," he said in 2008 during a New England Jesuits Oral History Program interview that is posted on his website. "I've learned to prefer that term to conflict resolution. What it means is that you can deal with a conflict, but you can't really fix everything. What you can do is help people relate to each other.

            Father Helmick, who taught in BC's School of Theology and Ministry and who was invited to the White House in 1993 for the signing of the peace accord between Israel and the Palestinian Liberation Organization, died of cancer April 21 in the Campion center in Weston. He was 84 and in recent years had divided his time between St. Mary's Hall at BC and the rectory of St. Theresa of Avila Church in West Roxbury where his younger brother, Monsignor William M. Helmick, is pastor.

            "Raymond, as idealistic and as kind as he was, had a profound understanding of the human condition," his brother wrote in a homily. "He knew that good people sometimes do bad things, and he worked patiently with anyone to steer them away from evil and in the direction of goodness, justice, and peace."

            Father Helmick was a founder of the US Interreligious Committee for Peace in the Middle East. Among his companions in peace efforts was the Rev. Jesse Jackson, who wrote a tribute that was posted on Father Helmick's website a few days after his death

            "A man of strength of character, non-negotiable dignity, with a fine, tender heart, Father Raymond Helmick never stopped searching and working for peace," Jackson wrote. "We traveled the world together, to Syria, Lebanon, the former Yugoslavia, and other places haunted by war and despair. I learned so much from him. Much of my worldview, my belief and hope in reconciliation beyond gender and race and religion come from Father Helmick."

            Father Helmick's resume reads like a who's who and where's where of conflicts in the 20th century's final decades. His peace missions included working with the Kurds in Iraq, traveling to East Timor, and spending time in Rhodesia as it became Zimbabwe. He also helped mediate the end of a hunger strike at the Maze Prison in Northern Ireland in the early 1980s.

            In the Middle East, he had by his own accounting "extensive contacts, by visits and correspondence" with PLO leader Yasser Arafat and Israeli leaders such as Shimon Peres, Yitzhak Shamir, Yitzhak Rabin, and Ehud Barak. In the United States, he kept State Department officials in the administrations of Ronald Reagan, George H.W. Bush, Bill Clinton, George W. Bush, and Barack Obama apprised of his peacemaking work and travels.

            In Boston, "as the Islamic community was mistrusted in its effort to construct a mosque in Roxbury, Father Helmick led in the effort toward its construction and toward the full inclusion of a Muslim presence in the Greater Boston Ecumenical and Interfaith community," Rodney L. Petersen of the Boston University School of Theology wrote in a tribute that is posted online.

            Father Helmick was "a good example of how there's no limit to the amount of good you can do if you don't care who gets the credit. He was not a self-promoting person," his brother said in an interview.

            That extended to Father Helmick's hands-on work at his brother's West Roxbury church, where he built an ornate tabernacle for inside the sanctuary and created a mosaic, depicting the healing miracles of Jesus, which fills a wall in the pavilion above the wheelchair ramp. "I told him to put his name on that," his brother said, adding with a chuckle, "but I'm the youngest of the family, you know, so his name isn't there. That's the way he lived his life. He never was obsessed about himself. He was interested in doing good."

            A musician who was proficient on keyboard instruments, Father Helmick learned woodworking at the end of the 1960s while engaged in graduate studies at Union Theological Seminary in New York. "I was playing Bach on a piano," he told the Boston College Chronicle in 2001. "I knew that I needed a harpsichord, and the only way I could get one was to build one."

            The second of three children, Father Helmick was born and grew up in Arlington. His father, Raymond, was a Royal Typewriter Co. salesman. His mother, the former Alice Clancy, was a homemaker and the daughter of Irish immigrants.

            Father Helmick went to St. Agnes School in Arlington and graduated in 1949 from Boston College High School. "I had a piano scholarship to the New England Conservatory. I was also very interested in architecture," he said in the oral history, adding with a laugh: "Then, at the last minute, I decided to go into the Jesuits instead."

            He twice entered the Jesuit novitiate at Shadowbrook in the Berkshires, the first time on his 18th birthday in September 1949. He left after being diagnosed with an ulcer, and then re-applied and returned in 1951.

            He received bachelor's and master's degrees in philosophy from Weston College and taught at St. George's College in Jamaica. Then he moved to Germany to study theology at Sankt Georgen in Frankfurt before being ordained a priest in 1963. Father Helmick taught in Connecticut and Jamaica, did doctoral studies in New York, and worked for human rights organizations in London and Washington, D.C., before becoming an instructor at BC in 1984. He also wrote and edited several books.

            "He wanted students to know that there's a role for person-to-person contact," said Stephen J. Pope, a theology professor at Boston College who had chaired the department while Father Helmick taught there.

            Pope added that Father Helmick would humanize the opposing sides of disputes by telling stories "that would help students to understand peacemaking. When he told stories of both sides of a conflict, students would get beyond the good guys-bad guys narrative that's often told."

            A service has been held for Father Helmick, who in addition to his brother leaves a sister, Marie Barry of Peabody

            "He had an unusual combination of being very gentle, but also fearless," Pope said.

            "We think of courage as loud and aggressive. He wasn't at all. He was very gentle, and students appreciated that. He was someone people cold talk to."

            The appeal of Father Helmick "was that if we really are humble in our faith, and have this empathic ethic, we'll see our commonalities," said Pope, who added that "the primary value he exemplified to me was humility, because humility isn't humiliation, it's openness to the truth that we don't want to hear. He really embodied humility."

            Bryan Marquard

            IE IJA J/1454 · Person · 02 February 1816-01 July 1897

            Born: 02 February 1816, Golden, County Tipperary
            Entered: 18 August 1847, Novitiate, Frederick, MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1858
            Died: 01 July 1897, Holy Cross College, Worcester, MA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1847-1849: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1849-1852: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Cook
            1852-1857: Georgetown College, Georgetown, Washington DC, USA, Cook
            1857-1897: Holy Cross College, Worcester MA, USA, Cook (MARNEB by 1879)
            1880-1889: Assistant Cook
            1889-1897: Gardening

            IE IJA J/1516 · Person · 21 June 1827-14 January 1908

            Born: 21 June 1827, Granard, County Longford
            Entered: 14 August 1850, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 1859
            Final Vows: 21 February 1866
            Died: 14 January 1908, St Andrew-on-Hudson, Poughkeepsie, NY, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1850-1852: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1852-1857: St Aloysius Gonzaga College SJ, I Street, Washington DC, USA, Regency
            1857-1859: Georgetown College, Georgetown, Washington DC, USA, Regency and Theology
            1859-1864: Holy Cross College, Worcester MA, USA, Teaching
            1862-1864: Minister and Teaching
            1864-1865: Oude Abdij, Drongen, Belgium (BELG), Tertianship
            1865-1878: Novitiate, East 2nd Street, Frederick MD, USA, Missioner in Petersville MD, St Joseph MD and Liberty MD, Middletown MD; Head of African American School (to 1970)
            1878-1879: St Joseph’s Church, Hope Street, Provicence, Rhode Island, USA, Curate (MARNEB from 1878)
            1879-1881: Newtown Residence, Leonardstown MD, USA, Superior and Missioner to Newtown MD
            1881-1886: St Francis Xavier Residence, Bohemia Manor Farm MD, USA, Missioner at Middletown MD and Chesapeake City MD
            1886-1888: St Inigo’s, MD, Superior and Misioner to St Michael’s MD
            1888-1891: St Joseph’s Church, Willing’s Alley, Philadelphia PA, USA, Curate
            1891-1892: Novitiate, East 2nd Street, Frederick, MD, USA, Missioner at Petersville MD and Manor MD
            1892-1894: Xavier College, West 15th Street, New York NY, USA, Islands Ministry at Randall House of Refuge, Randall’s Island NY
            1894-1895: Novitiate, East 2nd Street, Frederick MD, USA, Missioner at Petersville MD and Manor MD
            1895-1896: Curate at St John the Evangelist Roman Catholic Church, 2nd St
            1896-1897: Xavier College SJ, West 15th Street, New York NY, USA, SPiritual Father
            1897-1902: Novitiate, East 2nd Street, Frederick MD, USA, Missioner at Manor MD and Urbana MD
            1899-1902: Spiritual Father and Missioner at Manor MD and Urbana MD
            1902-1904: St Andrew-on-Hudson, Poughkeepsie, NY, USA, Spiritual Father
            1904-1905: Woodstock College, Woodstock MD, USA, Spiritual Father
            1905-1907: Sacred Heart Church, Bowie MD, USA, Caring for Health
            1907-1908: St Andrew-on-Hudson, Poughkeepsie, NY, USA, Caring for health

            ◆ Woodstock Letters SJ : Vol 13, Number 3

            “Varia : Bohemia” p415

            Fr Gaffney has succeeded in finishing the new church in Middletown, Delaware. Most likely the Fathers will have their residence after a time at Middletown instead of at Bohemia. In the article on ·Bohemia in our present number the writer mentions a Douay Bible printed in 1682; he had 1582 in his MS. and be was right. The church in Middletown was dedicated on Rosary Sunday, Oct. 5th.

            ◆ Woodstock Letters SJ : Vol 55, Number 3 p 385

            Carroll Manor: Tablet in memory of Father Gaffney

            On Sunday, October 24, St. Joseph’s Church at Carroll Manor, Frederick County Md, was reopened, and a tablet erected to the memory of Father John B Gaffney, who built the Church in 1871. The pastor, Father Philip Farrell, had the edifice recently painted and decorated, and the tablet is a gift of Mr Mantz Besant of Frederick. Father O’Rourke, who was Father Gaffneys Superior for many years while Rector and Master of Novices at Frederick, was invited to preach on the occasion. He paid a touching and a suitable tribute to the almost fifty years of tireless labor which Father Gaffney spent in the FrederickMissions. It was through his zeal that most of the Churches in the Frederick Valley were erected.There was a large attendance on the occasion, and many of them were converts of FatherGaffney. The edifying life of these converts shows how well the Apostle of the Frederick Valley did his work. In a certain sense that is a more important memorial than any mural tablet could possibly be. The ground on which the Church stands was originally owned and presented by Charles Carroll of Carrolton, who signed the Declaration of Independence. We hope to have a fuller account in the Varia for February.

            ◆ Woodstock Letters SJ : Vol 76, Number 1 p 33

            Jubilarian Review

            ..............
            Father John B Gaffney, a veteran Chaplain of the Civil War, took charge of the Frederick County Missions in 1897. He was in his seventieth year at the time, and his forty-sixth in the Society. He was over six feet in height, always erect, and a picture of per- fect contentment and undaunted skill on horseback. Most of his mission work in Southern Maryland and Frederick Valley was accomplished in this wise, and he had moved on horse during his Civil War chap- laincy, the idol of officers and privates. Occasionally he entertained the Novices and Juniors by telling his mission and military experiences, which he described with great unction and a savory sense of humor. Father O'Rourke was also an excellent horseman, and through this secured some outdoor exercise. Father Gaffney frequently accompanied hjm. The old man lived almost to the completion of his eight-first year, never losing his soldierly bearing, his gracious charity and attractive sanctity.

            IE IJA J/1522 · Person · 26 December 1833-13 February 1910

            Born: 26 December 1833, Dublin City, County Dublin
            Entered: 13 August 1850, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 02 July 1866
            Final Vows: 15 August 1870
            Died: 13 February 1910, St Joseph's Church, Willing’s Alley, Philadelphia, PA, USA - Marylandiae Neo Eboracensis Province (MARNEB)

            1850-1852: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1852-1854: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Rhetoric
            1854-1856: Gonzaga College SJ, I Street, Washington DC, USA, Regency
            1856-1860: Georgetown College Prep, Washington DC, USA, Regency
            1860-1863: Boston College, Harrison Avenue and Concord Street, Boston MA, USA, Philosophy
            1863-1867: Georgetown College, Georgetown, Washington DC, USA, Theology
            1867-1868: Gonzaga College SJ, I Street, Washington DC, USA, Teaching
            1868-1869: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Tertianship
            1869-1870: St Mary’s Church, Endicot Street, Boston MA, USA, Curate
            1870-1871: Woodstock College, Woodstock MD, USA, Minister, and mission to Skyesville MD.
            1871-1877: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Rector from 05/11/1871, Prefect of studies; Province Consultor from 11/09/1872
            1877-1881: Gonzaga College SJ, I Street, Washington DC, USA, Prefect of Church
            1881-1890: Trinity Church, N Street, Washington DC, USA, Superior, Minister, Procurator, Prefect of Church
            1890-1899: St Joseph’s Church, Hope Street, Providence, Rhode Island, USA, Curate
            1899-1905: Gonzaga College SJ, I Street, Washington DC, USA, Curate
            1905-1910: St Joseph's Church, Willing’s Alley, Philadelphia, PA, USA, Curate

            https://en.wikipedia.org/wiki/Stephen_A._Kelly

            Stephen A. Kelly, S.J. (December 26, 1833 – February 13, 1910) was an Irish-American Catholic priest and Jesuit.

            Early life
            Stephen A. Kelly was born on December 26, 1833, in Dublin, in the United Kingdom of Great Britain and Ireland. He entered the Society of Jesus and proceeded to the Jesuit novitiate in Frederick, Maryland, US.[1]

            Academic career
            Kelly became a professor at Georgetown University and Gonzaga College in Washington, D.C. He then became the assistant superior of Woodstock College, before being appointed the President of Loyola College in Maryland and ex officio pastor of St. Ignatius Church in January 1871, succeeding Edward Henchy.[2]

            Later years
            In 1881, Kelly became the pastor of Holy Trinity Church in Washington, D.C.[3] He died on February 13, 1910, at the rectory of Old St. Joseph's Church in Philadelphia, Pennsylvania.[1]

            References
            Citations
            Obituary 1910, p. 518
            Ryan 1903, p. 81
            Gillespie, Kevin (December 6, 2015). "From the Pastor's Desk" (PDF). Holy Trinity Catholic Church Bulletin. Washington, D.C.: Holy Trinity Catholic Church. p. 2. Archived (PDF) from the original on December 16, 2018. Retrieved January 4, 2019.

            Sources
            "Obituary". America. II (19). February 19, 1910. Archived from the original on December 17, 2019. Retrieved December 17, 2019 – via Google Books.
            Ryan, John J. (1903). Historical sketch of Loyola college, Baltimore, 1852–1902. OCLC 1615190. Retrieved December 17, 2019 – via Internet Archive.

            IE IJA J/1587 · Person · 29 September 1820-11 May 1901

            Born: 29 September 1820, Ballyheer, County Mayo
            Entered: 03 September 1858, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1869
            Died: 11 May 1901, Holy Cross College, Worcester, MA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1858-1860: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1860-1901: Holy Cross College, Worcester MA, USA, Assistant Cook and working
            1899-1901: Caring for health

            IE IJA J/1598 · Person · 07 March 1814-01 April 1884

            Born: 07 March 1814, Navan, County Meath
            Entered: 30 November 1835, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: July 1845,Holy Trinity Church, N Street, Georgetown, Washington DC, USA
            Final Vows: 15 August 1855
            Died: 01 April 1884, Gonzaga College SJ, I Street, Washington DC, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1935-1837: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1837-1845: Georgetown College, Georgetown, Washington DC, USA, Philosophy for 2 years then Regency and Theology
            1845-1846: Holy Cross College, Worcester MA, USA, Teaching
            1846-1847: Georgetown College, Georgetown, Washington DC, USA, Teaching
            1847-1848: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Teaching
            1848-1849: Gonzaga College SJ, I Street, Washington DC, USA, Teaching
            1849-1850: Holy Trinity Church, N Street, Georgetown, Washington DC, USA, Curate, Missioner
            1850-1857: Georgetown College, Georgetown, Washington DC, USA, Vice-President, Teaching; Prefect of Studies
            1853-1854: Novitiate, East 2nd Street, Frederick MD, USA, Tertianship
            1857-1884: Gonzaga College SJ, I Street, Washington DC, USA, Vice-President to 1859, Teaching; Prefect of Studies to 1864
            1860-1861: New York, USA
            1867-1869: Prefect of Church
            1869-1876: Minister; Prefect of studies, Teaching
            1876-1878: Prefect of Studies, twaching
            1878-1879: President parish school
            1879-1884: Teaching

            ◆ Woodstock Letters SJ : Vol 13, Number 2

            Obituary

            “Father Daniel Lynch SJ” p220

            On Wednesday evening, April 2nd, Father Lynch passed away from life. His death was very sudden, and though he had been ailing for some few days, no serious termination of his illness was anticipated by his friends. He himself, however, seemed to have some foreboding of his approaching end, and had made preparation to meet it in a manner becoming a true son of the Church.

            Father Lynch was born in County Meath, Ireland, March 7th, 1813. His father, Mr Ambrose Lynch, emigrated to this country about the year 1817, and settled with his family in this city. By his natural shrewdness and untiring industry he amassed quite a fortune, and became one of the best known contractors in the District. He resided for many years in the dwelling situated on the southeast corner of Sixth and E streets, afterwards purchasedby the late Mr John Hanna. Mr Lynch invested a considerable amount of money in the purchase of large tracts of land, bounded by North Capitol, H, First and L streets northwest. A large portion of this property he presented to Gonzaga College after his son's entrance into the Society. Not, however, as stated by a daily paper, on condition of his son's permanent retention in the District, a bargain to which his Superiors could never have been parties, but simply moved thereunto by his great zeal for religion, and his desire to make a thanks offering for his son's vocation, a most precious thing to his Catholic heart.

            Young Daniel was at the age of ten sent to the old “Washington Seminary”, on F Street, where he laid the foundation of that great erudition which has won for him such a high rank among literary men. He remained there until 1829, when the Seminary was closed. He next attended school at Georgetown College where, with the exception of one year spent at home on account of sickness, he remained until I835, when he was graduated.

            In November of this year he entered the novitiate at Frederick, where he remained until 1839, when he returned to Georgetown to teach. In July, 1845, he was ordained priest in Trinity Church by Bishop Fenwick of Boston. In the summer of 1846 he left Georgetown after having taught there for seven successive years, and proceeded to Holy Cross College, Worcester, Mass., where he remained one year. At the end ofthis period he returned to Georgetown College, to fill the chair of rhetoric and history, which he occupied until August, 1848, when he went to the novitiate at Frederick to teach the junior Scholastics of the Society. In Septemher, 1849, he returned to Georgetown College and resumed the chair of rhetoric. In July 1850, he was placed in charge of Trinity Church, Georgetown. In the fall of 1851 he returned to the college as vice-president and prefect of schools. In this capacity he continued until 1858 when he was appointed vice-president of the newly chartered Gonzaga College, until that time known as the “Old Seminary”. With the exception of· one year, which he .spent teaching at St. Francis Xavier's College, NY, all the remaining years of his life were spent at Gonzaga College. For many years he had charge of the Sunuay school at St Aloysius Church, and brought it to a high state of perfection. Though engaged busily all day in the class-room he found time to satisfy his zeal for souls. Many were the converts that he made, many the sinners that he reclaimed. Feebleness of health prevented him during the past five years from active missionary labors, but he continued to minister to many of his old penitents who found it hard to tear themselves away from so excellent a director as Father Lynch. He persevered in his favorite labor of teaching up to the very day of his death, and may thus be said to have “died in harness”.

            Father Lynch was a linguist. His philological researches were constant and thorough. He had mastered before his death the Latin, Greek, Hebrew, German, Spanish, Italian, French, and Irish languages. His knowledge of foreign tongues proved of the greatest utility to him in the confessional. Excellent though he was in all these his forte seems to have been the Greek. His acquaintance with this language was most thorough, as the excellence of many of his pupils in this branch of knowledge fully attests. He was a most successful teacher and was greatly loved by his scholars. He knew well how to blend strictness with kind- ness, and while he attached the boys to himself he caused them to be diligent in their tasks. As a result those who enjoyed the advantage of his training were ever distinguished for their scholarship. He was no less conversant with the English language than with foreign tongues. He was a great and appreciative reader, and there was hardly a book in the language of any literary excellence that he had not read. His favorite study was history. While resident at Gonzaga he delivered two courses of lectures on history, one to the students of Georgetown College and the other to the public. He was a most charming conversationalist, full of anecdote and varied information, with a dry vein of humor oftentimes enlivening his remarks.

            He was a little over 69 years of age when he died; of these he had spent forty-five as a teacher and thirty-nine in the ministry. Of the forty-nine years of his religious life, he spent forty-three within the limits of the District. There was no man more beloved by those who knew him, none whose loss will be more deeply and widely felt.

            The funeral took place Friday morning from St Aloysius Church. The sacred edifice was crowded with his numer- ous friends, many of whom accompanied his remains to the grave. Among the clergy present we noticed Fathers Denny, Noonan, O'Connell and Boone, of St Aloysius; Walter, of St. Patrick's; Chappelle, DD, of St Matthew's; O'Sullivan and Sullivan, of St Peter's; Ryan, DD, of the Immaculate Conception; Kenny and Dougherty, of Canada; Devitt, Poland, O'Kane, Gache, Roccofort, of Georgetown; Schleuter and Archambeau, of St Joseph's; De Wolf, of Alexandria; Mullaly, of Woodstock College, Maryland; Carroll and Clarke, of Baltimore. The office of the dead was recited and was followed by low Mass and absolution. Father Denny officiated. The teachers of Gonzaga College, Messrs Gillespie, Brownrigg, Mattson, Conway, Powers and MacAvoy, acted as pall-bearers. Nearly thirty carriages followed the remains to the Georgetown College graveyard. The vice-president of Georgetown College, in the absence of the president, read the burial service, at which all the professors and students of the college assisted. RIP

            IE IJA J/1602 · Person · 25 July 1802-18 January 1886

            Born: 25 July 1802, Omagh, County Tyrone
            Entered: 22 September 1837, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 02 February 1851
            Died: 18 January 1886, Church of St Mary of the Sacred Heart, Cooper Street, Boston MA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1837-1839: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1839-1844: St John’s College SJ, Frederick MD, USA, working
            1844-1847: Georgetown College, Georgetown, Washington DC, USA, Gardening
            1847-1860: St Mary’s Church, Endicott Street, Boston MA, USA, Cook then Sacristan and working
            1860-1869: Boston College, Harrison Avenue and Concord Street, Boston MA, USA, working
            1869-1886: Church of St Mary of the Sacred Heart, Cooper Street, Boston MA, USA, USA, working

            ◆ The Irish Jesuit
            Jesuits in America : The Early Days

            The work of Jesuits in the field of the Foreign Missions reaches back to the earliest days of the Society of Jesus. Ireland, however, then a struggling mission itsell, had no corporate share in this apostolate. The need of subjects was so great at home that the General repeatedly discouraged such trish Jesuits as offered themselves for the foreign missions. Nevertheless, many Irishmen did make their way to these missions.

            The first contacts with the New World were inevitably with South America.

            After the restoration of the Society of Jesus, there were many contacts:

            1851 - 54 Fr John Lynch was working in Maryland. Fr G Blackney and Theobald Butler (a scholastic) were at work in Missouri.

            ◆ Woodstock Letters SJ : Vol 19, Number 1

            Obituary

            “Br John Lynch SJ” p118

            Died at Boston, January 18th 1886

            Br John Lynch was born in the town of Omngh, County Tyrone, Ireland, July 25, 1802. In the year 1837 he emigrated to America, and entered the Society in that year from Philadelphia, on Sept 25. He was first stationed at Frederick, Md, where he was gardener at the parochial house and worked on the farm. He went from there to Georgetown, and worked in the garden for a year and a half. Thence he was sent with Fr McElroy to Boston, Mass, and was the first of the Society to take possession of St Mary's Church in that city, on the feast of Blessed Alphonsus Rodriguez, in 1847. There he remained as long as Fr McElroy was pastor of St Mary's. But when this venerable priest changed his residence to Boston College, Br Lynch, his factotum, went with him, and remained with him five years, at the end of which time he returned to St Mary's, where he died on the 18th of January, r886, in the eighty-fourth year of his age

            During his whole career in the Society, and especially during the thirty·four years he spent at St Mary's, he was remarkable for his love of poverty, punctuality, charity, and, in fact, for all the virtues which adorn a true religious. He was so strict in his attention to duty, that, though always overburdened with work, he never had to be told twice to do anything. He was a perfect model of obedience. Few men outside of the list of the saints have lived so laborious a life with so few faults as Br I,ynch. He died of old age, fortified with all the sacraments, full of years and merits.

            IE IJA J/1628 · Person · 14 May 1782-12 September 1877

            Born: 14 May 1782, Brookeborough, County Fermanagh
            Entered: 10 October 1806 Georgetown College MD, USA - United States Mission (USA)
            Ordained: 31 May 1817, Georgetown College, Georgetown MD, USA
            Final Vows: 02 February 1821
            Died: 12 September 1877, Novitiate, East 2nd Street,Frederick MD, USA - Marylandiae Province (MAR)

            Ordained at Georgetown College by Bishop Leonard Neale (member of the Society before the Suppression, and who lived at Georgetown afterwards). (cf Woodstock Letters V3 N2, p93 footnote)

            1806-1808: Georgetown College, Georgetown, Washington DC, USA (USA), Novitiate
            1808-1814: Georgetown College, Georgetown, Washington DC, USA, Assistant Procurator
            1814-1822: Georgetown College, Georgetown, Washington DC, USA (as Scholastic from 1915), Procurator, Teaching and Studying, Pastor in Holy Trinity Church, N Street, Georgetown, Washington DC, USA
            1822-1845: Frederick Residence, Frederick MD, USA, Superior and Pastor at St John’s Church
            1839-1845: Vice Rector of St John’s College SJ, Frederick MD, USA and Residence from 1838, Prefect of Church, Procurator, Spiritual Exercises;
            1845-1847: Georgetown College, Georgetown, Washington DC, USA, Pastor at Holy Trinity Church, N Street, Georgetown, Washington DC, USA; Province Consultor from 10/01/1845
            1847-1859: St Mary’s Church, Endicott Street, Boston MA, USA, Superior, Procurator and Missioner (Chaplain at American-Mexican war)
            1860-1864: Boston College, Harrison Avenue and Concord Street, Boston MA, USA, Prefect of Church
            1864-1866: St Joseph’s Church, Willing’s Alley, Philadelphia PA, USA, Curate
            1866-1867: Georgetown College, Georgetown, Washington DC, USA, Confessor, Spiritual Exercises
            1867-1868: St Joseph’s Church, Willing’s Alley, Philadelphia PA, USA, Curate
            1868-1877, Novitiate, East 2nd Street,Frederick MD, USA, Caring for health, Spiritual Father, Confessor

            ◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
            McElroy, John
            by Patrick M. Geoghegan

            McElroy, John (1782–1877), priest and educator in the USA, was born 14 May 1782 at Enniskillen, Co. Fermanagh, son of Roman catholic farmers, whose names are not known. Educated locally, he became involved in the United Irishmen and decided to leave the country in 1803 after the abortive insurrection of that year. Emigrating to the USA, he settled at Baltimore, Maryland, and became a clerk at Georgetown in nearby Washington, DC. In 1806 he decided to join the recently restored Society of Jesus as a lay brother and soon impressed with his oratorical skills and shrewd intellect. For almost ten years he worked as a book keeper and buyer at Georgetown College, until Father Grassi recommended that he should be allowed to become a candidate for the priesthood. Ordained in 1817, he served as an assistant pastor at Holy Trinity church in Georgetown (1818–22) until his appointment as pastor of St John's church in Frederick, Maryland. Despite his lack of a formal education he quickly established himself as a brilliant preacher, and he extended his pastoral duties by travelling regularly throughout western Maryland and north-western Virginia administering the sacraments. At Frederick he established St John's Female Benevolent and Frederick Free School (1824) under the Sisters of Charity, and later the St John's Literary Institute (1829) under the Jesuits. In one notable success, he managed to secure state funding for both schools even though they were Roman Catholic, and for a time St John's College (as the literary institute became known) rivalled Georgetown College in academic excellence.

            A gigantic man despite his wiry frame, McElroy had a towering personality to match. He was an enthusiastic supporter of religious retreats and soon came to regard the week-long missions he began at Frederick in 1827 as an essential part of his ministry, and believed that they provided the catholic church in America with a means of evangelical revitalisation and revival. In 1846 the United States went to war with Mexico, a catholic country, and the government was anxious to demonstrate the non-sectarian nature of the conflict. As a result, McElroy was one of two catholic priests appointed as non-commissioned chaplains to the American army. Based at Matamoros in Mexico, he spent a year ministering to the large numbers of catholic soldiers under Gen. Zachary Taylor. With the conclusion of the war he was at the height of his reputation and was appointed pastor of St Mary's church in Boston. Immediately he set to work raising funds for the building of schools for children, and despite some troublesome litigation he secured land for the building of the Church of the Immaculate Conception in 1859. He encountered similar difficulties when trying to set up a college. Despite the great obstacles – a shortage of funds, priests, and land – he succeeded in building Boston College in 1860. The civil war disrupted his plans, and it was only opened officially in 1864. By now blind and enfeebled, McElroy retired from active ministry and returned to the town of Frederick. He died 12 September 1877 after breaking some of his ribs in an accident.

            Possessing an almost legendary reputation, McElroy was hugely respected in the USA for his preaching abilities and tireless service as an educator and pastor. The rumour that he had refused three bishoprics only contributed to his prestige, and he was held in great affection for his lifetime of service as a Jesuit.

            Esmeralda Boyle, Father John McElroy: the Irish priest (1878); Justin H. Smith, ‘American rule in Mexico’, American Historical Review, xxiii, no. 2 (1918), 287; David R. Dunigan, A history of Boston College (1947); Nicholas Varga, ‘Father John Early: American Jesuit educator’, Breifne, vi (1986), 376, 389; Pierre D. Lambert, ‘Jesuit education and educators: some biographical notes’, Vitae Scholasticae, vii, no. 2 (1988), 275–302; Peter Way, ‘Evil humours and ardent spirits: the rough culture of canal construction’, Journal of American History, lxxix, no. 4 (1993), 1415–16; ANB

            ◆ Interfuse No 98 : Autumn 1998

            Obituary

            Fr John McElroy (1782-1877)

            As we remember the 1798 Rebellion it is interesting to note that there is a Jesuit connection with this event. It is not well known that John McElroy, (1782 - 1877) who later became a Jesuit and founder and first President of Boston College, was a part of the Rebellion.

            This is a summary of his entry in the Dictionary of American biography. Boston College itself knows of his early life. Fr. Frank Mackin, SJ, at Boston College would be grateful for any information.
            John McElroy was born in Enniskillen, County Fermanagh, where according to the Dictionary of American Biography, he obtained a scant education in a hedge school. The Dictionary goes on: 'A gigantic fellow, wiry, and red faced, he spoke with the nasal twang of Ulster and committed treason with the Presbyterian United Irishmen.'

            Like many of the United Irishmen he had to leave Ireland and went on a flax ship to Baltimore where he began a business in Georgetown. After a conversion experience he joined the Society as a brother in 1806. Eventually he decided to be a priest and was ordained in 1817. McElroy build a church at Liberty in 1828, another new church of St. John at Frederick, an orphanage under the Institute which at one time rivalled Georgetown. McElroy also became famous as a preacher and mission giver, and he conducted the first clerical retreat in the Boston diocese. He was the favourite preacher for many an episcopal ordination, cornerstone ceremony, and anniversary.

            In 1846 McElroy served in Taylor's army as a chaplain during the Mexican War. The Dictionary of American Biography says that “He won the soldiers' favour and became a living argument to the Mexicans that the war was not being waged against their Catholic religion”.

            After the war McElroy was assigned to St. Mary's Church in north Boston by Bishop Fitzpatrick who found the “congregation fractious”' As the first Jesuit pastor in Boston and as Rector of the largest Catholic Church in Boston, he became an influential leader in the city. Even at the age of 78 he went through vexatious litigation in order to purchase lands to found Boston College in 1860. McElroy died in 1877 when he was the oldest Jesuit alive in the world.

            In September this year I attended a function at Boston College at which the Secretary of State for Northern Ireland, Mo Mowlam, launched a programme to train the new Assembly members in the art of governnient at Boston College.

            At this event I certainly felt the paradoxical presence of Fr. John McElroy, SJ from Enniskillen who left Ireland after 'committing treason' in the 1798 Rising!

            ◆ Brokers of Culture

            Italian Jesuits in the American West 1848-1919

            Gerald McKevitt SJ

            Stanford University Press, Stanford, California USA, 2007
            ISBN-13: 978-0-8047-5357-9

            Chapter 4: Witnesses to Shortcomings: Reforming Jesuit America

            p71-72
            European superiors had long urged retreat from the countryside, but their caveats were quietly ignored. Pleading for more time, Americans argued that only a gradual pullback would enable them to find suitable diocesan clergy to replace departing Jesuits. Once disentangled from parochial duties, they promised to assign more men to traditional ministries such as "establishing schools in the large cities" and preaching retreats.

            Meanwhile, little changed. In 1854, John McElroy, founder of Boston College and a strong proponent of school work, complained to Rome about the corrosive effect parish administration had had on the order's edu- cational ministry. "The missions in Maryland have retarded the progress of our Society very much," he said. They have "prevented us from having colleges, by this time, in all our large cities," where Jesuits could touch the lives of far more Catholics than they could by tilling gardens in the countryside. A greater harvest would be had by using the colleges as bases for pastoral work. The chief impediment to reform, McElroy believed, was the provincial, Charles Stonestreet, who was "very partial to our country missions, rather than colleges." We need an examiner here, he concluded, to investigate and set things right.

            p76
            John McElroy, an Irishman who entered the order in 1806, recalled his introduction to religious life at Georgetown College. "I entered the Society as lay brother, [and was soon] employed as clerk, procurator, assistant cook, gardener, prefect, teacher of writing, arithmetic, etc. In these duties was I occupied during the two years of novitiate." Even after deciding to become a priest, McElroy was granted little time to prepare himself. "I was prom- ised time to study, it is true, but as yet it has not arrived." A generation later, this was still common practice. Personnel shortages meant seminarians were frequently pulled from study and put to work. The seminaries had become mere appendages of colleges for whom the preparation of trainee Jesuits ranked low on the list of institutional priorities.
            ◆ Woodstock Letters SJ : Vol 6, Number 3

            “Death of Father John MacElroy SJ” 178

            A satisfactory history of a life extending over so long a period of time, so crowded with great works, and so interwoven for many years with almost all the important events in the history of the Church and the Society in this country, as was that of Father John McElroy, would require volumes: nevertheless, while waiting for. the promised biography which will, it is hoped, fulfil this·task in a worthy manner, we think that a short sketch of his life and last moments, however meagre and imperfect, may not perhaps be without consolation for those who mourn for his loss, and edification for those who wish to follow in his footsteps.

            John MeElroy was born in the town of Enniskillen. county Fermanagh, Province of Ulster, Ireland, on the 14th day of May, 1782. His early education, like that of so many others in those times, when Ireland was just awaking from the long and fitful sleep of ignorance into which the penal laws had cast her, was of the scantiest description. Every morning, if we remember correctly the circumstances which we heard in former years from his own lips, he trudged off barefoot to school, with his brothers and the children of the neighborhood, each bearing under his arm the brick of turf which was to serve as his contribution to the school- house fire for that day. The children sat on the floor, for want of benches, and received an instruction which corresponded to this primitive style of heating arrangements and furniture. His Catholic parents, however, took care to instil into his mind those important principles which are so often neglected in methods of education supposed to be of a much higher order; viz, a deep love for the Faith and a frank and sincere piety. These afterwards proved to be for him the seeds, not only of sanctity, but also of learning.

            In the year 1803, being then twenty years of age, he joined in the tide of emigration which was already setting, swift and strong, towards the western shores of the Atlantic. Landing at Baltimore, he made his way to Georgetown, and there entered into mercantile pursuits.

            The fathers of the suppressed Society of Jesus who were in Maryland, had no sooner heard, in the year 1801, that Pope Pius VII had reestablished their beloved Society in the Empire of Russia, as a congregation, with the power of affiliating members in other countries, (1) than they wrote to the General in Russia, Father Francis Kareu, and obtained permission to aggregate themselves to the Company. This was about twelve years before its formal reestablishment as an Order throughout the whole world. When John McElroy, therefore, came to Georgetown in 1803, he found the Jesuits just struggling again into existence, and it was not long before he heard the voice of God calling him to serve Him in the new Society. He entered as a lay-brother. His long retreat was made at Georgetown College, in company with several other novices, the meditations being read from a book by a priest who was himself a novice at the time. Brother McElroy remained in the college in the capacity of buyer and bookkeeper for four or five years. But the Very Rev Father Grassi, who then governed the Society in Maryland, thought that he discovered in him extraordinary qualities, great prudence, virtue and judgment, and he therefore made him apply himself to his studies, that he might be elevated to the Priesthood. He was accordingly instructed in the necessary branches to prepare him for ordination, and while pursuing his studies at the College, he still retained charge of its temporal affairs.

            It was duing this period that he witnessed, from the windows of the College, the burning of Washington by the British troops under General Ross, who, after the battle of Bladensburgh, advanced to Washington, burned the Capitol and other public buildings, ate the dinner which had been prepared in the President's house for the American officers, and then set fire to the roof under which they had received such unexpected hospitality.

            After making his course, Father Me Elroy was ordained Priest on the 3rd of May, 1817, at the age of thirty-five years. Not long after his ordination, his great talent for preaching was discovered almost by accident. It happened one Saturday that the Pastor of the cqurch was absent, and could not return for the Mass on Sunday. The Superior asked Father McElroy, with some doubt expressed in his manner, if he thought he could preach the next day. “Well”, replied the young priest, “if you tell me, I will try”. With the aid of an old volume of Father De Ponte's Meditations, which he had found lying in a corner, neglected and covered with dust, he prepared his first sermon. All who heard him were so much pleased that it was not long before he was again appointed for the same duty after that, the preaching was given entirely into his hands, and from that day forward, he had the consolation of seeing his congre· gation steadily increasing every Sunday. He remained for a short time as pastor of the church in Georgetown, at the same time looking after the temporal concerns of the College, directing the accounts, and purchasing the supplies.

            In 1822, he was sent to the city of Frederick to take the place of the worthy Father Malavé, who was at that time very ill; and here he began that series of great works which have entitled him to rank among the founders of the Church in the United States. The old church which had been built by Father Dubois, predecessor of Father Malavé and afterwards Bishop of New York, was going rapidly to decay. The congregation was not large, but with that resistless energy and invincible trust in Providence which were his distinguishing characteristics, Father McElroy commenced and brought to completion the Church of St John. This noble edifice is an exact copy, in all save a few details, of the church of the Society, St Francis Xavier's, in Dublin, but it surpasses its prototype in dimensions. It is built on such a scale that but few priests could be found, even at the present day, who would be willing to undertake its erection in so small a city as Frederick; fewer still, perhaps, who could bring it to a successful termination. But Father McElroy's courage knew no limits when the glory of God was in question. Indefatigable himself, he bore all along with him by his energy and contagious zeal.

            St John's College, under the wand of this powerful enchanter, soon arose, and began to pour forth a host of graduates who have since become eminent for learning and piety.

            He introduced the Sisters, opened, with their aid, the first free-school which ever existed in Frederick, and had painted over their door, much to the disgust of some of the good people of that city, these words: “First Catholic Frederick Free-School”.

            His labors.were not confined to the Frederick Valley, but extended as far as Pennsylvania and Virginia. He used to ride sometimes a hundred miles to attend some man who was dying. There were no railroads, no conveniences of travel, and many a night had to be spent in the woods. Enduring countless hardships, always exposed to danger in fording swollen streams and riding through forests, the missionary priest of those days had to go about like the Good Shepherd, ever ready to lay down his life for his sheep.

            In early times, Frederick·and the vicinity had a large transient population of Catholic laborers. The building of the great “National Road”, or military highway, which passes through Frederick, and binds together the East and the West, the construction of the Baltimore and Ohio RR and other works, brought many Catholic Irishmen into the field of Father McElroy's influence. Besides, Frederick, with its many turnpikes radiating to all points of the compass, was the centre and starting point of the great wagon trade with the West, which preceded the introduction of railroads; and this fact: may have contributed to the same result. Father McElroy's influence with these men was immense, and it is said that on one occasion his sole presence and exhortations sufficed to quell an outbreak among them, similar in nature, though not so great in extent, as the late strike which it required so lamentable an expenditure of life to put down. His care of these poor men, when the terrible plague of the cholera in 1831, was sweeping them off by the hundred, and his solicitude in providing for their orphan children, fully justified the confidence and esteem which they had shown him. (2)

            After twenty-three years of indefatigable labor in Frederick City, Father McElroy was transferred to Georgetown, but not for a long time. Early in 1846 the Mexican war broke out, and President Polk appealed to the Bishops in council assembled, for the purpose of getting Catholic chaplains for the army. This request was made by the President in order to prevent, as far as possible, the vices incident to the life of soldiers in the field, and also to remove a false impression which the Mexicans had in some way received, that they were warred upon on account of their religion as Catholics. The Superiors of the Society were called upon to furnish the priests required, and.Father McElroy was seleaed, together with Father Rey, for the arduous post. He remained with General Taylor's army for about three years, and by his words and example effeaed much good and many conversions among the soldiers.

            On his return from the war, he was sent to Boston, to take possession of St Mary's Church, which Bishop Fitzpatrick had just offered to the Society. Owing to preceding circumstances of an unfavorable charaaer, the charge of this parish promised to be no very pleasant task, but under the magnetic.influence of Father McElroy's zeal and devotion, all difficulties were smoothed away, and this church and congregation became what they are at the present day - one of the most edifying and flourishing in the whole extent of North America.

            After some years, Father McElroy succeeded, in spite of difficulties, prejudices and opposition, in creating Boston College and the Church of the Immaculate Conception. This pile of buildings, magnificent in its proportions, and still more so in the results which are being there achieved for the Church in New England, is the noblest monument of his zeal. When he had finished it, the work of his life was done. His sight failed, and his frame, gigantic though it was, could no longer withstand the effects of nearly three quarters of a century spent in unflagging toil in the service of God. His superiors therefore sent him again to Frederick, and there, in the peaceful quiet of the Novitiate, he calmly awaited the end. Perfectly blind, and scarcely able to walk to the chapel, he yet persevered in saying Mass (the Mass of the Blessed Virgin, which he knew by heart), every day until he was aaually confined to his bed.

            Always bright and cheerful, he never gave the slightest sign of repining at his blindness: even if questioned upon the subject, he always answered that it gave him no unhappiness. His light was the fire of divine love, which glowed the brighter in his heart as the flame of his earthly life burned low and flickered in the socket. His conversation with the. novices and others around him always breathed of heaven, and it was easy to see that he was impatient for the time when his eyes should gaze, without darkness or shadow, upon the face of his beloved Master. “The Angel of Death has passed me by”, he would say; “I am afraid Our Lord has forgotten to call me home”. It seemed that God wished him to remain on earth to see the reaping of the harvest which he himself had sown, and that we might see what kind of men our fathers were in their generation. At last the summons came, and, gradually sinking, he breathed his last. He died at the Novitiate in Frederick, September 12th, 1877, at the age of ninety-five years and four months. (3)

            His was a noble character; massive and grand as some rugged mountain-peak; tender and sweet as the last ray of sunlight that lingers upon its summit. Sound and prudent in judgment, broad and comprehensive in his views, careful and deliberate in coming to a decision, but swift and untiring in its execution, he was in the spiritual republic what our patriot forefathers were in the material commonwealth. His character, like theirs, was so perfectly balanced, so evenly developed, that to one who knew him but slightly the full extent of its greatness might perhaps have been scarcely apparent; just as in some noble pile of buildings, where all the parts are in perfect harmony and proportion, where nothing is given an undue prominence or disproportioned development, we cannot, at first sight, realize the vast dimensions of the whole. What added greatly, in his case, to this effect, was his simple and unaffected humility.

            He could look around upon the Church as it is in the United States at this moment, and say with truth: “This is my doing”, for in every one of her works for the education, instrution, conversion, and reformation of America, he had helped to lay the foundation upon which others are building so prosperously : yet no word of his ever indicated that he considered himself anything more than a simple priest and an unprofitable servant. Whether he preached or conversed, there was a kind of simple dignity and grave tenderness in his manner which spoke the saint, and like the Spirit of God itself, moved the hearts of those who listened to him. The world, could it appreciate his work, would call him a “self- made man”; but he himself would have scorned the appellation. The grace of God made him what he was, and never was nobler piece of workmanship. R I P

            -oOo-

            (1) The Society, it will be remembered, was no sooner reestablished throughout the world, than it-was expelled from its place of refuge in the snows of Russia. It may interest our readers to know that, according to the catalogue of Galicia for 1877, there still remain twelve members of the old Russian province, scattered through the provinces of Galicia, Naples, Rome, Turin and Venice.

            (2) In addition to these manifold labors, there was another, still more essential to the Institute, in which Father McElroy led the way. This was the work of giving the Spiritual exercises. Bishops Maréchal, Du Bois, Cheverus, and, in fact, all of those venerable men who are justly esteemed as the Fathers of the Church in this country, were his friends, and were anxious to secure his aid in fanning the flame of Faith and Piety which their own virtue and labors had kindled in their dioceses. If we look now upon the regions which were the scenes of those labors and which witnessed those virtues, we must exclaim: “Behold how small a fire, what a great wood it kindleth!” But it was not without patient and zealous labor that this result was obtained. Father McElroy traversed the length and breadth of the land, giving retreats to priests, religious houses and seminaries, and missions to the people. In his retreats to the secular clergy, he was especially careful to urge them to the attainment of the highest perfection, and to leave no room for the idea that such an aim is for religious only. “I always told them”, said he, speaking incidentally on this subject during the period of retirement which preceded the close of his life: “I always told them that Poverty was not an ivy which should grow on convent walls alone”.

            It would be hard to imagine any one better suited to the work of missions than Father McElroy, as he was at this time. His commanding stature and dignified bearing, his    powerful, yet sweet voice, the noble and forcible language in which his thoughts seemed spontaneously to clothe themselves; his simple, affectionate earnestness of manner, and     the strain of tenderness which ran like a silver thread through all the warp and woof of his mind and speech-above all, the burning ardor of a soul given up to God and     consumed with zeal for the glory of His house, gave him such a command over the hearts of the people that he turned them which way he would-and this was always     heavenward.

            The effects of his missions were incalculable. We insert here an extract from a late “Freeman's Journal”, which will give some idea of the good which he effected in this way:

            Father Drumgoole said (on the occasion of a visit hy Father Damen and others to St Vincent's Home for Boys, of which he is the Director) that one of the earliest and sweetest remembrances of his life was hearing, when a boy himself, that illustrious Jesuit Missionary, Father McElroy, who but recently died full of years and sanctity, preach at a mission given at St Patrick's Cathedral, in New York City, under the sanction of the lamented Archbishop Hughes. That was the first mission ever given in the city of New York, and blessed and manifold were its fruits. Over forty persons, to my own knowledge, Said Father Drumgoole, embraced a religious life after attending it, and they became, both priests and nuns, all noted for their piety. At the close of the mission, Bishop Hughes admonished all the young persons especially to bear in mind the remembrances of that holy mission, and vividly do I now recall how we all knelt to receive Father J McElroy's blessing ere he departed from among us at that time.

            (3) At the time of his death, Father McElroy was older by four years than any other member of the Society. Those whose ages approach nearest to his are two lay-brothers, Br Spreafico, of the province of Turin, and Br D'Amico, of Sicily, both of whom were born in the year 1786, and were therefore ninety one years old when Father McElroy died. Next after them, came Father Arnaud Boisacq of Champagne, and Br Baryszewski of Galicia, born in 1788. After these, another step of two years, when we find Fathers Sortini and Sordi, the first of the Sicilian province, and the second of the Venetian. Then there are two born in 1791, three in 1792, and three in 1793. Of 1794, no less than seven appear on the catalogues, including Father Emmanuel Gill, of the Castilian province, Assistant for Spain. The year 1795 also shows seven, the oldest of whom is our Rev'd Father General, Peter Beckx, who was born in February of that year. Two out of these seven, Father Maas, a Belgian, and Bro Grocholski, of the Galician province, were born on the same day, June 13th, and bear the name of its patron, St Anthony. The oldest Jesuit in America is Bro Peter de Meyer of the MIissouri Province, born in 1793.

            Father McElroy was, at the time of his death, the oldest member of the Society not only in years but also in religious life, having entered the Novitiate in 1806. Next after him   we find in the catalogues for 1877, Br D'Amico, (Sicily), who entered on the 20th of June 1812. Father Ignatius Poczobut, formerly of the Province of White Russia, and now     of the Province of Turin, 25th of July 1812. Father Joseph Siedmiogrodzki (Gallicia) 4th of July 1813; Father Camillus Iemma (Sicily) 3rd of Sept. 1813; Father Anthony     Grocholski (Galicia) 31st of of July 1814; Father Robert Haly (Ireland) 7th of Sept. 1814; Father Bernard Addis (England) 7th of Oct. 1814; Father John Curtis (Ireland) l0th of    Oct. 1814; Father Anthony Maas (Belgium) 12th of Oct. 1814; Father F X Patrizi (Rome) 12th of Nov. 1814.

            Father Thomas Finnigan, of the Maryland Province, has spent more years In religion than any other member of the Society in America. having entered on the 5th of February 1815.

            ◆ Woodstock Letters SJ : Vol 1, Number 3

            “An Incident in the Life of Father Peter Kenney” p 188-190

            The memory of Father Peter Kenny, whose rare virtue the incident given below so touchingly portrays, is fondly cherished by the Jesuits of Ireland and Maryland. When the Brief of Suppression reached Ireland, it found the Society in that persecuted land poor in earthly goods, but rich in zeal for souls and charity to their neighbor. To use the words of Cretineau-Joly, “making common capital of their poverty, the members of the suppressed order generously worked the field committed to their zeal and awaited better days”. Father Richard Callaghan, an old missionary in the Philippines, whose hands and tongue bore the scars of torture undergone for the faith, directed the secularized Jesuits. Later on, about the year 1807, these holy men began to make efforts for the restoration of the Society in Ireland, .but the subjects received were, for want of oppor- tunities at home, sent abroad to make the necessary studies.

            The death of Father Callaghan in I807 and that of Father Thomas Betagh in 1811 broke the last link that bound the new subjects to the old Society.

            Father Kenny, who succeeded Father Betagh in November 1811, took up the traditions of the venerable men who had gone to their reward, and became in fact the founder of the restored Mission in Ireland. Under his auspices, a college was opened, in 1814, at Clongowes Wood in the county of Kildare, and, later on, a Seminary at Tullabeg in King's County.
            Twice, once in 1819 and again in 1829, Father Kenny came as Visitor to the Maryland Province. After his return to Irdand, he went to Rome in 1833 as Procurator for his province, aud died in the Eternal City that same year.

            The venerable Father McElroy, to whose interest in our periodical we are indebted for the subjoined incident, endorses it in the following terms:

            “The following was written many years ago, at my request, by a Sister of Charity at Mt St Vincent's Convent, near Yonkers, NY. This Sister (Cecilia), remembers to have seen    Fr  Kenny in Dublin, when she was quite young, but the incident subjoined she learned from her mother.

            One morning, many years ago, a large concourse of people had assembled in and around the Jesuits' Church, Gardiner St., Dublin. The most devout were occupied with their prayers, while all were in expectation of a fine sermon from the well-known and eloquent Dr Kenny. His name had been pretty freely passed from mouth to mouth outside the church door, and his merits pretty freely discussed; but no one ever dreamed of the display of virtue, great as it is rare, which they were to witness in Dr Kenny.

            At length the Holy Sacrifice was begun, and curiosity was for a while forgotten in devotion, when the preacher made his appearance and commenced as follows : ‘Who is this great Dr Kenny? A moment's attention, my beloved brethren, and I shall inform you. He was simply a poor barefooted Irish boy, the only son of a poor widow who lived in a cellar on Michael's hill, and sold turf. The poor old widow sent her boy to school, but often found him during study hours in the street playing ball or marbles with boys of his own age. Sometimes the poor woman would follow him all the way to school :- but this she couid not do every day, so that he was much of his time in the street. On one occasion his play was suddenly interrupted by the appearance of his mother with a rod in her hand, ready to make him feel the effects of it; of course the boy ran with all possible speed, and the poor woman would soon have lost sight of him had he not been arrested by venerable Father Betagh, who held him till the poor woman reached
            the spot. Then Father Betagh accosted her: ‘My goodwoman, what has the boy done?’ ‘Your reverence’ replied ·she, ‘he has my heart nearly broke. I am trying to pay two pence a week out of my hard earnings to keep him toschool, and here he is, day after day, idling in the streets’. ‘Don't touch the boy’, said the good old priest. Here the poor woman wept, exclaiming: ‘He'll break my heart!’ ‘Not so’, replied Father Betagh, '’not so! Bring him to me to-morrow at 11 o'clock and I shall see what can be
            done with him’.

            The next day at the appointed hour he was received with more than fatherly affection into the house of Father Betagh. Here he was sent every day to the free school at Sts Michael and John's, and after school, was employed in cleaning the knives and blacking boots. After a time he was sent to a Latin school by the same kind Father Betagh, was educated for the church, and is to-day a priest here in this pulpit.

            And this is the great Dr. Kenny”.

            IE IJA J/1640 · Person · 01 January 1816- 16 April 1875

            Born: 01 January 1816, Columbkille, County Longford
            Entered: 28 August 1845, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1858
            Died: 16 April 1875, Boston College, Harrison Avenue, Boston MA, USA - Marylandiae Province (MAR)

            1845-1847: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1847-1862: Georgetown College, Georgetown, Washington DC, USA, working
            1862-1863: Boston College, Harrison Avenue, Boston MA, USA, working
            1863-1865: Holy Cross College, Worcester MA, USA, working
            1865-1875: Boston College, Harrison Avenue, Boston MA, USA, working

            IE IJA J/1651 · Person · 11 February 1818-26 April 1886

            Born: 11 February 1818, Granard, County Longford
            Entered: 20 September 1837, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province
            Ordained” 27 September 1851
            Final Vows: 15 August 1855
            Died: 26 April 1886, St Joseph’ Hospital, Philadelphia PA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            Part of the Gonzaga College SJ, I Street, Washington DC, USA community at the time of death

            1837-1839: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1839-1840: Georgetown College, Georgetown, Washington DC, USA, Rhetoric
            1840-1842: Georgetown College, Georgetown, Washington DC, USA, Philosophy
            1842-1843: St John’s College SJ, Frederick MD, USA, Regency
            1843-1847: Georgetown College, Georgetown, Washington DC, USA, , Regency
            1847-1851: Georgetown College, Georgetown, Washington DC, USA, Theology
            1851-1852: Novitiate, East 2nd Street, Frederick MD, USA, Tertianship
            1852-1858: Georgetown College, Georgetown, Washington DC, USA, Rector and President from 25/01/1853, Prefect of Studies, Province Consultor
            1853-1858: Rector and President from 25/01/1853, Procutator, Province Consultor
            1858-1859: St Joseph’s Church, Barre Street, Baltimore MD, USA, Superior
            1859-1864: Gonzaga College SJ, I Street, Washington DC, USA, Prefect of Church
            1864-1865: Novitiate, East 2nd Street, Frederick MD, USA, Missionary
            1865-1870: Georgetown College, Georgetown, Washington DC, USA, Rector from 01/01/1866, Prefect of Studies
            1870-1875: St Aloysius College, I Street, Washington DC, USA, Minister, Prefect of Church, Catechetics in parish school
            1875-1877: Holy Cross College, Worcester MA, USA, Missioner
            1877-1885: Church of St Mary of the Sacred Heart, Cooper Street, Boston MA, USA, Missioner
            1885-1886: Gonzaga College SJ, I Street, Washington DC, USA, Administration, Spiritual Father, Teaching

            ◆ Woodstock Letters SJ : Vol 15, Number 2

            Obituary

            “Father Bernard A Maguire SJ” p232

            On Easter Monday, Fr Bernard A Maguire died in St Joseph's Hospital, Philadelphia, PA. He had been preaching a retreat in old St Joseph's Church in that city when the forerunner of death struck him. He was an old man, if age be reckoned by usefulness; but not so old in actual years.

            Father Maguire was born in the county of Longford, Ireland, on the 11th of February, 1818. When he was but six years old his family emigrated to Maryland, and settled near Frederick City, his father obtaining employment as a contructor on the Chesapeake and Ohio Canal Having made his classical studies at Frederick, he entered the Society of Jesus on the 20th of September, 1837. The term of his novitiate he spent at Frederick, and at Georgetown College he pursued his philosophical and theological studies. He had among his professors the distinguished scientists, Fathers Secchi and Pianciani. In 1850 he was ordained to the priesthood, and, in 1853, was made President of Georgetown College, in which position he remained until 1858. During a second term, from 1865 until 1870, he again held the presidency of Georgetown College. In the interim between these two terms he was pastor of St Aloysius' Church, Washington, DC, and again from 1870 unti 1875.

            In August, 1844 - before his ordination - the record shows that he preached in St Joseph's Church, in Philadelphia. This was probably his first essay in a sphere of work in which he had few equals. He entered on the work of giving missions by order of his superiors, after he had ceased to be rector of Georgetown College. He had been an excellent rector, but as a preacher of mission sermons he at once assumed a unique place. He and his words are remembered all over the United States and Canada, where he was as successful in touching the hearts of the people as he had been in Philadelphia. On the Pacitic Coast the news of his death will he received with poignant sorrow. His work there had caused him to be reverenced and loved; his sentences, drawn from the Sacred Scriptures - the study of which was the main cause of a success which other orators tried to fathom - are quoted as household words. Father Maguire was direct and simple in his speech; he had the valuable quality of adaptability; hut he never gave up one particle of his own individuality in thus adapting himself.

            Father Maguire's grasp on the lives of the millions that listened to him during his many and extended jonrneys did not cease with his life. The good he did lives after him. And many who went before him owe, under Uod, their awakening from a life of sin to his simplicity and fervor. He used his great gifts veritably for the greater glory of God and the salva tion of souls.

            Early in January. 1885, he was forced to give up the arduous life of a travelling missionary. He obeyed the voice of his superiors, and ministered to the spintual wants of the people of St Aloysius' Church in Washington, DC, where he was warmly loved. His last sermon was preached in Philadelphia, where so many of his earlier ones had been delivered. He went baek to that city, expecting that he could not work long; but, like the great Dominican, Father Burke, with whose eloquence his had much in common, he struggled to preach until the end. His funeral took place on Wednesday, April 28, when he was conveyed from St Aloysius Church to the resting place of his brethren in the grounds of Georgetown College. RIP

            ◆ Woodstock Letters SJ : Vol 16, Number 1

            Obituary

            “Father Bernard A Maguire SJ : A Sketch” p233

            From the cheering feast day of St. Francis Borgia, in 1806, when our Society began a new life in the new world by opening her novitiate at Georgetown, few men have arisen
            among us of whom we can be more proud than Fr Bernard A Maguire. Though not born in America, he grew up here, and was an American in education and sympathy. Whatever he had of power as a ruler, piety as a religious, and magnetism as a preacher of God's word was discovered, nurtured and developed by the training of the Society in this country. Others have been remarkable in some particular sphere, few were so versatile as he.

            Father Maguire was born February I Ith, 1818, in Edgeworthstown, County Longford, Ireland. He was proud of his native land, making no secret of it, even when addressing people whose prejudices were strong. His parents came to the United States when he was six years old, and settled on the line of the Chesapeake and Ohio Canal, near Frederick, Maryland. Fr John McElroy used in those days to minister to the spiritual wants of the Catholics engaged on the public works. On his visits to the Maguires he was always attracted by one bright lad, Bernard, in whom his quick insight into character detected the makings of a priest of God. There were other boys in the family, but God had not chosen them to do His work before men. Fr McElroy resolved to give every means of education in his power to the young aspirant to the priesthood, and took him to the residence of the Fathers in Frederick. Here Fr. Maguire was entered as a student in St John's College, then quite renowned as a seat of learning. Fr McElroy, as president of the College, must have been highly pleased when he heard the favorable reports about his protegé; how even then in his teens he began to show forth the power that one day would be remarkable. St John's was well equipped in those years. Frs Aloysius Young and Virgil Barber were the chief profesors; though Father Maguire's rudimentary training was direcred for a time by a Mr Kelly, who afterwards became a secular priest and was the founder of St Peter's Church in Jersey City.

            In looking over some old programmes of the College, we notice two names: Bernard A Maguire and Enoch Louis Lowe. These two youths stood high in their classes, and always took prominent parts in the school exhibitions as declaimers. Both in afterlife were noted for their eloquence, but in far different roles. One after finishing his education in Stonyhurst returned to his native state and gave his energies to the law and to public life, and was a leader of men for years; the other called by the grace of God to a sublime place of work, gave himself to God, entered the Societv, and became a leader of men too. The one was admired and served, but is now scarcelv remembered; the other was admired and loved, and his memory will last; though dead, he still liveth. Those who do God's work will be rewarded, and in this world their memory will be in benediction.

            Fr Maguire entered the Society September 20th, 1837. and had as his spiritual guide Fr Dzierozynski for the time of his noviceship. How well our novice profited by the lessons and example of his master, who even when a young man in White Russia was looked upon by the older Fathers as a model, may be easily surmised from the tenor of his career. In 1839 and 1840. Fr Maguire was studying rhetoric at Georgetown under Fr George Fenwick, and we must believe, that this able teacher did a great deal to form the future orator of the Province.

            From the old Catalogues we can follow Fr Maguire step by step in his course through philosophy, teaching and prefecting, not that these duties came singly, for in those days Ours were expected to be many-handed and many-sided. In 1840-41, he studied philosophy, and was at the same time prefet in Georgetown; in 1841-42, he continued his study and was not called upon to act as prefect; in 1842-43, he was in Frederick as teacher of mathematics and prefect at St John's College; at the same time, he had charge of the library and museum. During the year 1843-44, he is again at Georgetown as teacher of the first class of grammar, and the third class of mathematics; these duties he continued with the variety at one time of a French class, except during 1845-46, when he was relieved from the grammar class in order to be prefect. Finally, after all these employments that in our days would be work enough for two men, he began his last preparation for the priesthood in 1846. His theological course, however, was interrupted now and then, as he had to supply for others; in 1849-50, he was catechist for the students. In the performance of this latter duty, he gave himself no respite. The students who heard him remember the effects of his words to this day. All saw that the promises of a brilliant career were to be realized.

            Fr Maguire was ordained September 27th, 185I, by Bishop McGill of Richmond. The reason of the delay in the ordination is easily accounted for. During the third year of his theology a rebellion took place among the students, seventy of whom withdrew from the college. By the tact of a venerable Father now in Philadelphia peace was restored by an unconditional surrender of the rebels, and Mr Maguire was appointed first prefect, and under his prudent and firm management the affairs of the College were again in a flourishing state. After his third year of probation under Fr Felix Cicaterri, in 1851-52, Fr Maguire, then in his thirty-fourth year, was made Rector of Georgetown College by the Provincial, and his action was confirmed by Very Rev Father General, January 25th, 1853.

            As Rector of the chief College of the Province the subject of this sketch soon brought his charge to a flourishing condition. Never before was Georgetown so well patronized; never was her fair name in better keeping. The students idolized their president; they were proud of him before the world ; their hero worship was lavished without stint. Nevertheless they feared and respected him, and on one notable occasion he showed them that he was their master. Some unruly students attempted another rebellion and for a few hours gave no little annoyance to the authorities. The president appeared in the pulpit at breakfast the next morning, and made so telling and terrifying an address that the uprising was brought to an end. The writer of this sketch remembers hearing the students, some time afterwards, speaking of the event and how they had terror struck to their souls by what was said to them. Fr Maguire was firm, severe at times; he always overawed us by his dignity, and yet elicited admiration for his personal magnetism. During his administration several improvements were made. A more commodious building was erected for the Junior department; the teaching of the College was put on a better footing,and the literary and dramatic societies were encouraged. To the outside world one of the great attractions was the College cadets on their grand parade through Washington, when invited to a reception by the President of the United States, or by a member of his Cabinet. All things tended to make Georgetown popular and ran up the roll of students to over three hundred. The students themselves were well pleased with their president and their Alma Mater. Everything was done to foster this spirit. There were dramatic entertainments, celebrations of the national holidays, festivities of the literary societies. Those who were in Georgetown under Fr Maguire can recall the monthly reading of the “marks”, as we termed the exercise. What sarcasm for delinquents, what praise bestowed on the meritorious! The refrain was, “you are students of Georgetown College; you must so act that you may be an honor to this institution, and to your parents who think it no ordinary matter for their sons to be graduated here”. But the day of all days was the commencement; the congratulations and farewell of the president which he gave in his usual style from the stage are remembered to this day.

            On October sth, 18S8, Fr John Early succeeded Fr Maguire who was then transferred to St Joseph's, Baltimore. Here he was for the first time engaged in parish work, and very soon won the applause of all for his oratorical gifts - not that he had not already acquired a reputation as a preacher and lecturer. But it was in St Aloysius, Washington, that he became most widely known. From 1859 to the end of 1864, he had in his audiences many of the representative men of the country, and his reputation as a pulpit orator became national. Not a few of his Protestant hearers in all walks of life were brought to the faith, and the Catholics themselves greatly strengthened in their belief by listening to his discourses, especially the doctrinal ones, which were delivered for the most part during Lent. There is no denying the power he exercised for good during those years. As Very Rev Father Provincial said at the funeral of Fr. Maguire, “critics might complain, but the people were moved, and if the end of all oratory be to move the hearts of the people, and of all sacred oratory to urge them heaven- ward, where was the one Who could surpass Father Bernard Maguire?”

            Towards the end of 1864, Fr. Maguire was sent to Frederick as a missioner. During this and the following year he gave most successful missions in Maryland and Virginia. The number of converts to the faith was surprising, and they were from the richest and the poorest. I have met many of them who since their conversion have always been fervent Catholics. Their admiration and affection for the one who under God brought them to the Church was un- bounded. But obedience called him again to the College where he had spent so many years as teacher, prefect, and Rector. This was a trying epoch in .the history of Georgetown. The war had almost ruined it. The classrooms were empty, and some said they would never be filled again. In January, 1866, the new president was installed, and before the end of his term in July, 1870, the College was again quite flourishing under his magnetic touch. The roll of students ran up to two hundred, and there was the same. spirit as in former years.

            From 1870 to May 1875,Fr Maguire was pastor of St Aloysius' Church. Fr Jolm Early who had formerly succeeded him in the rectorship of Georgetown, was again appointed to the same office. In Washington the pastor of St Aloysius was among his old friends and admirers, and very soon there was a great change in the attendance of the congregation. He preached generally twice a month at the High Mass, and often at other times. All saw that his speech was none the less gifted for his retirement from parish duty.

            Fr Maguire was now in his fifty-seventh year and had done, some might say, his life-work, but other and greater and more fruitful triumphs were in the future. The May of 1875 saw him beginning his career as a missioner which was to last until disease in 1884 should bid him halt. The Catholic Standard of Philadelphia pays this tribute to him:

            Though preeminently successful in the performance of the duties of these positions, he was now about to enter regularly upon the most useful period of his glorious career, that    of the ten years of his continuous missionary labors. He had already given many detached Missions during the leisure time of his previous duties, and had made for himself a    reputation as a great preacher. Even before his ordination he was a brilliant orator, so long previously, in fact, that in August, 1844, six years before he became a priest, he    preached his first sermon in St Joseph's, Philadelphia. We are uncertain as to whether that was his first sermon anywhere; but it is at least worthy of remark that his last public     discourse was delivered there, where his voice was often heard in the meantime and whence he went forth to die, leaving his work apparently unfinished, but certainly having    long since earned the reward of a crown of glory.

            He was, perhaps, the most successful missioner on this continent, and as a pulpit orator his equal may not soon be seen among us. For carrying on the work of the Missions, both among the learned and the unlearned, he had no rival. In all parts of the United States and even in Canada he gave Missions as a perfect stranger to those to whom he came to preach, and the multitudes flocked to him, often blocking up the space even outside large churches, as was notably the case in a San Francisco church which is one of the most spacious in the country. Many of his admirers are known to have studied him in order to find out the secret of his success, which might be said to consist of simplicity combined with choice selection of language, apostolic freedom of speech and remarkable earnestness of delivery.

            Admirers studied Fr. Maguire's style of oratory, and I think this writer has hit the mark. The old darkey in Maryland who said, “Priest Maguire is a grand preacher; he is a rapid (eloquent) speaker, and I can understand every word he says”, gave a better criticism than he was aware of. As Very Rev. Father Provincial said in his funeral address, “his eloquence was conspicuous even then among the college (Georgetown) lads. But when he came forth from that scientific seclusion, and began his public life, quae regio in ferris nostri non pima laboris? I might almost say what city on the Atlantic border has not heard of him, profited by his labors, and reaped a part of the graces which he had bestowed”. It is not my intention to pursue this criticism any further. I could tell even of his early success as a sholastic; how in lower Maryland a prominent Protestant was converted by a sermon by Mr Maguire; how the whole country about Newtown and Leonardtown was carried away by the eloquence of the young student. I could tell of years of observation of his success as a missioner, but enough has been said by others; and better said. The Providence Journal, a leading paper of the country, gives me a fitting conclusion to this part of my sketch:-

            Father Maguire was a recognized orator. His strikingly ascetic appearance commanded at once the reverent atten- tion of his audience, and his argumentative powers, logical     reasoning and the truthful imagery with which he clothed his theme, seconded by his fervid eloquence, carried conviction to the heart of the unbeliever, and strengthened the   faith of the wavering. Wherever he preached his memory lives, and thousands to-day will read with unfeigned regret of the demise of this great and good man, who has gone   down to an honored grave. He has left an enviable record; forgetful of himself, he studied the welfare of his fellow-man. His mission was to bring peace where discord reigned,     solace to the sorrowing, joy to those in sadness and light to those who sat in the shadows of unbelief. His life mission is over, and the harvest of his good works garnered. Long  will the tears of the widow and the orphan fall on his hallowed grave, long will the prayers of those who loved him be breathed over the sacred spot where the black-robed  warrior sleeps in the peace of God.

            Fr Maguire began a retreat in St Joseph's on Passion Sunday of this year. He had finished a triduum for men in the Cathedral, Baltimore, and was considerably fatigued. Though suffering, he spoke with his wonted vigor; on the third day he was engaged in the confessional, as he preferred in his zeal to hear those who chose to confess to him. In the afternoon his physicians came and put an end to his work by ordering him to retire to his room. Their skill could not cope with his malady. At his own request and with the advice of his medical attendants, he was taken to St Joseph's Hospital where for a few days he seemed to improve. But death wasnear, a crisis came, and all hope was lost. The last rites were administered by one who had known him for years, and on the 26th day of April he passed away to his reward.

            As a ruler, Fr Maguire was firm and strict. He wanted men to be at their post. The writer of these lines was as a student, a scholastic, and a priest under him as Superior, and found him always a sincere, earnest, and a kind man. As a. religious he was a model in many things; he was eminently a man of prayer and believed in the efficacy of it in his apostolic labors. Many a time have I heard him say when there was question of shortening some of the religious exercises during a mission, “don't do it; rather shorten the sermon ; prayer will do more good”. During his last retreat in Philadelphia it was suggested that the Mass should begin a few minutes earlier in order that the business and professional men might have time to reach their offices after hearing the instruction. He objected to this arrangement, saying that he was afraid they might not hear all of the Mass, as that would do them more good than his instruction. In all of his missionary labors he trusted more in prayer than in anything else. It was prayer always: the children, the orphans, the Sisters, all had to pray for the success of the work. As an end to my sketch I may say that our Province met with a great loss in Father Maguire's death.
            JAM

            https://en.wikipedia.org/wiki/Bernard_A._Maguire

            Bernard A. Maguire

            Bernard A. Maguire SJ (February 11, 1818 – April 26, 1886) was an Irish-American Catholic priest and Jesuit who served twice as the president of Georgetown University. Born in Ireland, he emigrated to the United States at the age of six, and his family settled in Maryland. Maguire attended Saint John's College in Frederick, Maryland, and then entered the Society of Jesus in 1837. He continued his studies at Georgetown University, where he also taught and was prefect, until his ordination to the priesthood in 1851.

            In 1852, Maguire was appointed president of Georgetown University. His tenure is regarded as successful; new buildings were erected, the number of students increased, and the preparatory division was partially separated from Georgetown College. Upon the end of his presidency in 1858, he engaged in pastoral and missionary work in Washington, D.C., Maryland, and Virginia, and developed a reputation as a skilled preacher. In the aftermath of the American Civil War, which devastated the university, Maguire again became president of Georgetown in 1866. The long-planned Georgetown Law School was established at the end of his presidency. His term ended in 1870, and he returned to missionary work, traveling throughout the country. He died in Philadelphia in 1886.

            Early life
            Bernard A. Maguire was born on February 11, 1818, in Edgeworthstown, County Longford, Ireland. He emigrated to the United States with his parents, at the age of six. They took up residence near Frederick, Maryland, where his father worked on the construction of the Chesapeake and Ohio Canal. John McElroy, a Catholic priest, periodically visited the Maguires and other families working on the canal project. He thought Bernard would be suitable for the priesthood and ensured that he received an education.[1] McElroy enrolled Maguire at Saint John's College in Frederick, a Jesuit school of which McElroy was president. Among Maguire's professors there was Virgil Horace Barber. In school, Maguire and his classmate, Enoch Louis Lowe, were continually at the top of their class, and they participated in oratory declamations together.[2]

            Jesuit formation
            On September 20, 1837, Maguire entered the Society of Jesus,[2] and proceeded to the Jesuit novitiate in Frederick,[3] where he was supervised by Francis Dzierozynski. He then began his higher education at Georgetown University; from 1839 to 1840, he studied rhetoric, and from 1840 to 1841, philosophy.[2] While studying the latter, he also served as prefect of the university. His time at Georgetown was paused during the 1842–1843 academic year, while he taught mathematics and was the prefect at Saint John's College; he also oversaw the school's library and museum. Afterwards, Maguire returned to Georgetown, where he taught grammar, mathematics, and French; for the academic year of 1845 and 1846, he ceased teaching grammar so that he could again become prefect.[4]

            In 1846, Maguire began his theological education for the priesthood. He took leave of his studies during the academic year of 1849–1850 to catechize the students at Georgetown.[4] During that time, there was an uprising among the students, stemming from a dispute between the Philodemic Society and the first prefect over when the club were permitted to hold meetings.[5] As tensions escalated, the first prefect, Burchard Villiger,[6] expelled three students, prompting an uproar among the student body.[5] Believing the expulsion applied to all the students involved in the dispute, 40 students left the university and took up residence in hotels in Washington. They wrote the prefect demanding that they be allowed to return without punishment and that the first prefect be replaced by someone new.[7]

            After word of this standoff reached the local newspapers, Maguire met with the students to persuade them to peacefully return. Eventually, the students agreed to unconditionally return and issued an apology.[7] At the same time, Villiger resigned as first prefect, and Maguire was selected to replace him.[6] On September 27, 1851, he was ordained a priest by John McGill, the Bishop of Richmond.[4]

            First presidency of Georgetown University
            Oval photograph of Bernard Maguire in ecclesiastical attire
            Photograph of Maguire
            During his tertianship from 1851 to 1852, which was supervised by Felix Cicaterri,[4] Maguire was elected to succeed Charles H. Stonestreet as the president of Georgetown University in December 1852.[3] Soon thereafter, the Jesuit Superior General confirmed Maguire's election by the board of directors. Maguire officially assumed the office on January 25, 1853. As president, he was well liked by the students, despite having a reputation for being stern.[4] Some students were displeased with the prefect's imposition of discipline and Maguire's declination to overrule him; they staged another uprising, throwing stones and inkwells to break the windows.[8] The rebellion was quickly quashed after a lecture at breakfast the following morning, in which Maguire appealed to the students' sense of honor.[4] Six students were expelled as a result.[9]

            Maguire promoted dramatic and literary societies among the students.[10] In April 1853, the university was visited by the Catholic intellectual Orestes Brownson,[11] and the commencement of 1854 was attended by Franklin Pierce, the president of the United States.[12] A fire broke out on December 6, 1854, destroying the shed where the tailor and shoemaker worked. The university's vice president noticed the fire during the night and awoke others who prevented it from spreading to the other buildings.[13]

            Despite the construction of new buildings, a significant increase in the number of students left Georgetown pressed for physical accommodations. Therefore, Maguire sought to erect another building, but these plans were rendered untenable by the Panic of 1857.[10] The economic crisis also made it difficult for the university to hire a sufficient number of faculty.[14] Historian Robert Emmett Curran regards Maguire's tenure as being overall successful.[10] On October 5, 1858, his term came to an end and he was succeeded by John Early.[15]

            Preparatory division
            Georgetown University campus in 1858
            Georgetown's campus at the end of Maguire's first presidency
            Several improvements were made to the university's facilities during Maguire's presidency. The preparatory division (which later became Georgetown Preparatory School) was separated from Georgetown College in 1851, both to reduce any negative influence of the older students on the younger ones and because the intermixing of ages dissuaded some older students from attending Georgetown's higher education division. The preparatory division was further segregated with the creation of separate housing for the younger students in 1852 and the institution of a separate academic calendar in 1856.[3] This separation was effective in producing a significant increase in the number of college-aged students enrolling.[3]

            Construction on a separate building for the preparatory division began in June 1854. The five-story building connected the two buildings to its east and west, and contained a playroom, public hall, classrooms, study hall, and dormitory space.[16] More modest than was originally envisioned several years before, the Preparatory Building cost $20,000 and was complete by the commencement of 1855. It was outfitted with new gas lamps, rather than oil lamps. The Preparatory Building was later renamed Maguire Hall.[10]

            Pastoral work
            After his first presidency at Georgetown, Maguire was sent to be the pastor at St. Joseph's Church in Baltimore in 1858. His first time engaging in pastoral work, Maguire garnered a reputation as a skilled orator. In 1859, he was transferred to St. Aloysius Church in Washington, D.C., where his renown as a preacher grew, and his sermons caused many Protestants to convert to Catholicism.[15] Maguire left St. Aloysius at the end of 1864 for Frederick, Maryland, from where he traveled as a missionary throughout Maryland and Virginia. This missionary work also produced conversions to Catholicism.[17]

            Return to Georgetown
            Profile portrait of Bernard A. Maguire
            Portrait of Maguire in profile
            Maguire became the president of Georgetown University for a second time on January 1, 1866.[18] Replacing John Early,[19] he took office in the aftermath of the American Civil War. Enrollment at the university had declined precipitously during the war, and few students remained by the time Maguire took office.[17] From 1859 to 1861, the number of students dropped from 313 to 17.[20] As a result of the decreased enrollment, the university was left in a precarious financial state. By the end of Maguire's term, the number of students had begun to rebound.[21] Georgetown's physical campus also suffered during the war, which Maguire described as being "nearly ruined."[20] Upon the end of the 1866 academic year in July, he immediately began to repair and expand the buildings that were damaged from being used as barracks and a military hospital by the Union Army.[20] Within three months, the work was complete.[22] To symbolize post-war national unity, Maguire adopted the respective colors of the Union and Confederate Armies, blue and gray, as the school's official colors.[20]

            Discussions about creating a law school began during Early's presidency but were suspended due to the war. At the suggestion of a future university president, Patrick F. Healy,[23] these discussions resumed and became more concrete by 1869. Eventually, the university's board of directors approved the establishment of Georgetown Law School in March 1870. Maguire desired the law school to be more integrated with the rest of the university than the medical school, which operated largely autonomously. He selected the first six faculty members and announced the creation of the new school at the university commencement in June 1870.[24] The law school's first classes began in October.[25]

            President Ulysses S. Grant attended the commencement of 1869 and conferred the degrees.[26] That year, the Jesuit scholasticate, which trained Jesuits in their religious formation, was moved from Georgetown to Woodstock, Maryland, becoming the independent Woodstock College.[27] Maguire's health had begun to deteriorate by 1869, and the new provincial superior, Joseph Keller, began considering potential successors, in consultation with the Jesuit superiors in Rome.[28] Maguire's tenure came to an end in July 1870,[17] and John Early was again named as his successor.[29]

            Later years
            Following his second presidency of the university, Maguire returned to St. Aloysius Church as the pastor. He preached regularly until retiring from the position in May 1875.[17] He returned to missionary work, preaching in Canada and San Francisco.[30] He resigned these duties when health prevented him from continuing in 1884.[17]

            In April 1886, Maguire led a retreat on Passion Sunday at Old St. Joseph's Church in Philadelphia, Pennsylvania, after having just finished leading a triduum for men at the Cathedral of the Assumption in Baltimore. On the third day of the retreat, he fell ill and was taken to St. Joseph's Hospital, where he received last rites and died on April 26, 1886.[31] His requiem mass was held at St. Aloysius Church in Washington, and he was buried at the Jesuit Community Cemetery at Georgetown University.[32]

            References
            Citations
            J. A. M. 1887, p. 3
            J. A. M. 1887, p. 4
            Curran 1993, p. 158
            J. A. M. 1887, p. 5
            Easby-Smith 1907, p. 86
            Curran 1993, p. 185
            Easby-Smith 1907, p. 87
            Shea 1891, p. 178
            Shea 1891, p. 179
            Curran 1993, p. 159
            Shea 1891, p. 181
            Shea 1891, p. 183
            Shea 1891, p. 184
            Curran 1993, p. 138
            J. A. M. 1887, p. 6
            Curran 1993, pp. 158–159
            J. A. M. 1887, p. 7
            Shea 1891, p. 214
            Curran 1993, p. 404
            Hollister 1998, p. 175
            Easby-Smith 1907, p. 108
            Easby-Smith 1907, p. 107
            Georgetown Law Journal 1920, pp. 15, 66
            Curran 1993, p. 272
            Georgetown Law Journal 1920, p. 12
            Shea 1891, p. 224
            Easby-Smith 1907, p. 111
            Curran 1993, p. 280
            Curran 1993, p. 254
            J. A. M. 1887, p. 8
            J. A. M. 1887, p. 9
            Shea 1891, p. 234

            Sources
            Curran, Robert Emmett (1993). The Bicentennial History of Georgetown University: From Academy to University, 1789–1889. Washington, D.C.: Georgetown University Press. ISBN 0-87840-485-6. Archived from the original on February 2, 2020. Retrieved February 2, 2020 – via Google Books.
            Easby-Smith, James Stanislaus (1907). Georgetown University in the District of Columbia, 1789–1907. Vol. 1. New York: Lewis Publishing Company. OCLC 14798396. Archived from the original on September 13, 2020. Retrieved September 13, 2020 – via Google Books.
            "Foreword". Georgetown Law Journal. 9 (2): 1–2. December 1920. Archived from the original on November 28, 2018. Retrieved November 28, 2018 – via Google Books.
            Hollister, Pam (1998). "Georgetown University (Washington, D.C., U.S.A.)". In Summerfield, Carol; Devine, Mary Elizabeth (eds.). International Dictionary of University Histories. Chicago: Fitzroy Dearborn Publishers. p. 175. ISBN 978-1-884964-23-7. Archived from the original on November 26, 2018. Retrieved November 26, 2018 – via Google Books.
            J. A. M. (March 1, 1887). "Father Bernard A. Maguire: A Sketch" (PDF). Woodstock Letters. XVI (1): 3–10. Archived (PDF) from the original on September 13, 2020. Retrieved September 13, 2020 – via Jesuit Archives.
            Shea, John Gilmary (1891). Memorial of the First Century of Georgetown College, D. C.: Comprising a History of Georgetown University. Vol. 3. New York: P. F. Collier. pp. 178–196, 214–234. OCLC 612832863. Archived from the original on November 28, 2018. Retrieved November 28, 2018 – via Google Books.

            The Reverend
            Bernard A. Maguire
            SJ
            Photograph of Bernard Maguire seated
            Maguire in 1866 by the Brady–Handy studio
            25th & 27th President of Georgetown University
            In office
            1866–1870
            Preceded by John Early
            Succeeded by John Early
            In office
            1853–1858
            Preceded by Charles H. Stonestreet
            Succeeded by John Early
            Personal details
            Born February 11, 1818
            Edgeworthstown, County Longford, Ireland
            Died April 26, 1886 (aged 68)
            Philadelphia, Pennsylvania, U.S.
            Resting place Jesuit Community Cemetery
            Alma mater
            Saint John's College
            Georgetown University
            Orders
            Ordination September 27, 1851
            by John McGill

            IE IJA J/1662 · Person · 29 September 1859-13 March 1936

            Born: 29 September 1859, Ballylooby, County Tipperary
            Entered: 09 September 1886, Novitiate, East 2nd Street, Frederick MD - Marylandiae Neo-Eboracensis Province (MARNEB)
            Ordained: 28 June 1898, Woodstock College, Woodstock, Maryland USA
            Final Vows: 15 August 1903
            Died: 13 March1936, Fordham University, Fordham, Bronx, New York NY, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1886-1888: Novitiate, East 2nd Street, Frederick MD (MARNEB), Novitiate
            1888-1890: Woodstock College, Woodstock MS, USA, Philosophy
            1890-1893: Xavier College SJ, West 15th Street, New York NY, USA, regency
            1893-1895: St John’s College, Fordham, Bronx, New York NY, USA, Regency
            1896-1898: Woodstock College, Woodstock MS, USA, Theology
            1898-1899: Milltown Park, Sandford Road, Dublin (HIB), Theology
            1899-1901: St John’s College, Fordham, Bronx, New York NY, USA, Teaching
            1901-1902: St Stanislaus, Florissant MO, USA (MIS), Tertianship
            1902-1906: St John’s College, Fordham, Bronx, New York NY, USA, Teaching, Editor “Fordham Monthly”
            1906-1912: Holy Cross College, Worcester MA, USA, Teaching, Collaborating on “America”
            1912-1935: Fordham University, Fordham, Bronx, New York NY, USA, Teaching

            ◆ The Mungret Annual, 1936

            Obituary

            Father Michael Mahony SJ

            Early in March the news. of Father Mahony's death reached Mungret. Though the venerable scholar had passed the three score and ten limit yet his passing came as a surprise. He had been with us for our Jubilee in 1932 and his intellectual vigour and upright carriage gave one the impression that he would labour for many another day in the lecture halls he loved so well.

            Ml Mahony was born at Ballylooby, Cahir, Co Tipp., on September 29th, 1860. The career of teaching, to which he devoted his whole life and in which he : was such an outstanding success began at an early age for at the age of eighteen he was Monitor in the National Schools and in 1880, when in obedience to a higher call he entered the Crescent, he was already a qualified teacher, drawing the princely salary of £35 per annum.

            He was the first student to enter Fr Ronan's school in Limerick and he was wont to tell how he got in some hours before the others who formed the pioneer band. He has therefore been regarded. always as the eldest-born of the Apostolic School and Mungret has always followed . his career with particular interest. He was prefect at the Crescent house and later on when the school was changed to Mungret. Ml Mahony was prefect of the Seminarians and, after taking his BA degree in 1885, taught for a year. In 1886, he entered the novitiate of the Maryland Province at Frederick, with his lifelong friend, Terence Shealy. With that date begins the long preparation and silent formation that was to bear such a rich harvest in later years. Having completed his philosophy and his regency in the college's of Maryland Province, we find him next at Woodstock where he was ordained in 1898. His last year of theology was spent at Milltown Park and brought, to his sensitive heart, the great consolation of being able to say Mass for his parents in the home of his boyhood.

            Back once more in the States he was engaged in various colleges till in 1911 he was appointed to the chair of Philosophy in Fordham University. The connection lasted till his death with the exception of one brief interval when in 1932 he visited Ireland for the Eucharistic Congress and came to Mungret for the Jubilee, During his short stay with us he lived again those distant days and visited once more the scenes of his youthful escapades. The Chapel, the study hall, the dormitories, all spoke to him of experiences that were engraven on his memory. One incident, small in itself, showed the simple soul and childlike piety of the great scholar. Entering the dormitory, where fifty years before he had been prefect of the Seminarians, he found where his old cubicle stood; he went down on his knees in prayer and kissed the time-worn boards; it was a sacred spot for it was there he got the vocation that he cherished so. dearly. His reminiscences were full of love for the past and for those that helped to direct his young footsteps to the Altar. Yet he was no “laudator temporis acti” for he never tired of telling of the kindness of his friends across the sea. Superiors who so gladly procured him the privilege of seeing his native land once more; kind friends, who saw to it that he lacked nothing that generosity could procure and the students of Fordham University, “ninnies” and all, who made the evening of his life so pleasant.

            Fr Mahony had spent more than a quarter of a century at Fordham and the April number of the Fordham Monthly is dedicated to him and his labours. From it we take the following:

            The ever increasing numbers of Fordham students who have gone forth from her halls during the past quarter of a century or more, and who were privileged to have had Father Mahony as a teacher, will, with one voice, proclaim his greatness and his enduring influence. (Rev Fr Hogan SJ (President).)

            In the same number, Fr Betowski, AB, one of his pupils, and now Professor at Dunwoodie, says : “Unrelentingly he drove towards the seriousness of understanding principles: Meditating upon the directive value of eternal verities, there was an apostolic echo in his voice as he said : ‘My dear young men, if I could get this truth into your minds so that you would understand it and be guided by it, I would be willing to lay down my life’. All his devotions led up to the Blessed Mother and culminated in Christ, while his untiring search for causes invariably ended in the contem plation of the First Cause, God”.

            “He had a heart of gold, a kind word, a ready clasp of the hand and a smile for everyone”, is the testimony of Justice Glennon of the Supreme Court of New York.

            Marquette University had honoured Fr Mahony by conferring on him the degree of LLD in 1930 ; Fordham had made him her own; his Alma Mater had made him her guest of honour in 1932, there was but one degree waiting, the one Father Mahony prized most - I’ll get my next degree in heaven”.

            ◆ Woodstock Letters SJ : Vol 65, Number 2 p 267

            Obituary

            “Father Michael J Mahony SJ”

            The death of Father Mahony has left a very perceptible void at Fordham University. There he had spent the last twenty-four, (and thirty-two in all), of his fifty years in the Society, and during that time had been a really great teacher and moulder of men. His students universally attest to this in so many words, and also by the affectionate esteem with which they cherish the memory of “Father Mike”.

            We shall let some of these students speak for themselves later on. But the void of which we speak is also keenly felt in the community life at Fordham. In that community life Father Mahony was a vivid and dominating person. For all his seventy-five years his was a robust figure, a strong step, a vigorous manner. One look at his face would tell you correctly
            the kind of a man he was: his features rugged, his brown eyes piercing and dauntless but kindly, his glance challenging at times, at times reflectively aloof. His work done, and he was a tremendously hard worker to the last, as the list of his services and his writings will show, there were two things in particu- lar in which he found his pleasure· and relaxation, a chat with a friend and an argument with anybody, friend or stranger. Most of the friends with whom he would chat of an evening, smoking his cigar and laughing how heartily and soulful a laugh, most of them, as for instance, Father O'Laughlin, Bishop Collins, Father Fortier, had passed away during the last three years, and their passing had left him, it seemed, with a new tinge of sadness and loneliness. Many times he would sit through the recreation period without taking any part in the conversation, but just smoking and listening and thinking to himself. At other times he would start a discussion or verbal argument; that was the Irish in him and his fun for the most part, though he would seem terribly in earnest and very vehement about it. His voice would resound through the refectory or recreation room so that heads would turn to see what was the matter. “You're wrong”, “that's nonsense”, “you don't know a thing about it” : such were the ringing words that would accompany his arguments. It must be confessed that his argument in these cases was mostly denunciation, and also that he was not loath to dodge the issue when he being cornered. But he made community life lively and interesting, and the gruff exterior and fighting character that he would assume could not hide his true warmheartedness from those who knew him. That also was the Irish in him. Little wonder he is greatly missed. His fellow-members of the Fordham community knew this love of his for argument and used to bait him at times with absurd statements. Rarely would he fail to rise to the bait, and then they would match his vehemence with their own. “It's the only way to do”, they would say; and the vehemence would usually end with a laugh on both sides as the joke of the situation became apparent.

            He was outstandingly a Fordham Man - There is no doubt that that is where his heart was and where he was happiest and worked most contentedly. One who happened to be with him at Holy Cross during his six years absence from Fordham during his teaching time as a priest remembers very vividly how he would gaze out over the snow-clad hills in winter back of the college and exclaim: “My, my, isn't it awful”. He did his work dutifully there as always, but nevertheless it seemed to him like exile.

            Father Mahony was born September 29, 1860, at New Burgess, County Tipperary, Ireland, the son of Michael and Mary (Fennessy) Mahony. After his early studies under the Village Schoolmaster, he entered the Apostolic School at Crescent College, Limerick, which was transferred in 1882 to the Apostolic School at Mungret College, Limerick, and enrolled in the Royal Irish University Course which he concluded successfully with the award of the MA degree in 1886, having received his AB degree the previous year. He was the very first student to be admitted to the Apostolic School at Mungret, and while there was prefect both of seminarians and lay students, with complete charge of all their activities in dormitories, playgrounds and study-halls. It is proof of the high esteem in which he was increasingly held in the minds of Mungret men that at the Golden Jubilee of the College which was held in 1932 and which, by special favor of Very Reverend Father General, Father Mahony was privileged to attend, he was acclaimed the foremost representative of all the Mungret Alumni, lay and cleric.

            During his last retreat at Mungret in 1886, Father Mahony decided to enter the Society of Jesus, and for that purpose he journeyed to the United States with two of his class-mates of Mungret, who were similarly-minded, Terence Shealy and Michael Kenny. (Father Shealy died in 1922, a man of remarkable gifts of mind and eloquence, the first Regent of the Fordham School of Law, and also the founder of the Laymen's Retreat Movement in the United States.) Like Father Mahony he was a member of the Maryland-New York Province of the Society. (Father Kenny is still alive and strong in his fiftieth year in the Society, a member of the New Orleans Province, eminent as a professor, writer and historian of Spring Hill College and of Louisiana). Father Mahony entered the Novitiate at Frederick, Maryland, September 4, 1886, and there spent the next two years in the Noviceship. He then spent two years at Woodstock in the study of Philosophy, and then five years of Regency, three of them, 1890-1893, at St Francis Xavier's College, New York, and the other two, 1893-1895, at St John's College, as Fordham College was called in those days. He was ordained in Woodstock College in 1898, after three years of theology, and made his fourth year of theology at Milltown Park, Ireland.

            Leaving Ireland at the end of this fourth year of theology meant saying farewell, as he fully well knew, for the last time to his dear father and mother. It was, he afterwards confessed, one of the hardest moments of his life.' With this sadness in his heart, however, he also carried back with him to America what he called his choicest treasure, some leaves from the grave of Nano Nagle. It was to this devoted worker among the poor of Dublin, the Foundress of the Presentation Sisters of Ireland, whose story won his admiration when he first heard it as a boy just out of school, as he used to call himself, “The Balley Loobey boy”, he attributed his vocation to the priesthood that later developed into a vocation to the religious life. Every day he sought her intercession, along with that of the Little Flower of France, and Kateri Tekakwitha of America, a of whom was affixed to the wall besides his bed. He called them “The International Trio”.

            1899-1901 he was back at Fordham, teaching classics in the Sophomore class. He also taught logic in this last year. After a year's interval for the Tertianship, which he made at Florissant, Missouri, he resumed the same duties as before at Fordham for the years 1902 to 1906. Then came his six years' absence, 1906-1912, as professor of classics at Holy Cross College; after which, in 1912, he returned permanently to Fordham. The rest of his life he devoted to philosophy, teaching the Junior Class at the College from 1912 to 1923, and logic and the history of philosophy in the Graduate School of the University from 1923 until his death. He also taught the history of philosophy at the college during these later years and was Director of the Alumni Sodality from 1927 to 1934. He received his PhD degree at Fordham in 1919, and in 1931 was honored with the Faculty Convocation Gold Medal (”Bene Merenti”) in recognition of twenty years service to the University. Twice within the last six years Father Mahony was chosen to deliver the Fordham University Conferences; and in 1930 he spoke on “Three Irrational Revolts of the Modern Mind in the Realms of Religion and Morality”. In 1935 on “Outstanding Revolts in Modern Thought”. He wrote four books, as the fruit and flower of his many years teaching of philosophy, “Formal Logic”, “Cartesianism”, “Epistemology”, and “History of Modern Thought”.

            The exceedingly great activity of this very energetic man of seventy-five continued to within a week of his death. He died a victim of pneumonia on March 13, 1936.

            We conclude this account of Father Mahony with a few appreciations of his former students, who all remained devoted friends and admirers of “Father Mike”, as they affectionately called him. They delighted to recall themselves as his “ninnies”. “It was”, as one of them explains, “a form of droll, endearing invective hurled at inattentive minds”; and another says, “When he used it the windows rattled and the doors shook. ‘Ninny’ you were called in cases of average stupidity. But if you were one who valued your own mental powers too highly or if in a ‘circle’ you adopted a patronizing air toward a slower opponent, then he dubbed you an ‘intellectual aristocrat’, and what supreme contempt he could inject into those two words as he rolled them around his tongue”. Undoubtedly this characteristic humor of Father Mahony, with which he even tempered his corrections, made his pupils like him the more. One of his former students tells this story: “One of the happiest moments of my lite was when I, as Justice of the Supreme Court. (of the State of New York), administered to him the oath whereby he became a citizen of this country. The courtroom was crowded. I told him that I would administer the oath to him in chambers. ‘No’, said he, with a sparkle in his eye, ‘I'll take my place in the court room with the rest of the “green-horns”’.

            Probably the dearest to him of all his former pupils, and certainly one of the most devoted, was Father Edward M Betowski, of the class of 1915, at present Professor of Homiletics at St Joseph's Seminary, Dunwoodie, NY. We quote from his article “The Passing of Father Mahony” in the Father Mahony Memorial Issue of the Fordham Monthly, April, 1936. After mentioning Father Mahony's tribute to his Village School:

            He was without doubt the best teacher I ever had”, Father Betowski goes on to say, “Men of St Francis Xavier's, of Holy Cross, and of Fordham are now paying similar    tribute to the apt pupil of the venerable schoolmaster. A lawyer was heard to say, “Among all the teachers I have had I know of no one who surpassed Father Mahony; he  awakened our respect during undergraduate days. and that respect steadily deepened, when we encountered the wear and tear of living”. A priest remarked, “He was    essentially a teacher, and taught in such a manner that he really succeeded in putting flesh upon the dry bones of philosophy”. The most spontaneous praise I ever heard paid   to the clarity of his teaching was meant to be adverse criticism. It was spoken by a student of the then Medical School at Fordham. After a lecture in Ontology during which    Father Mahony poured light upon a deep truth which most teachers fail to bring from behind a cloud of technical terms, the young man, adverting only to the clear   understanding which had been imparted to him, said: “That matter was so simple that I don't see why he spent so much time on it....”

            Many did not realize the enervating labor which was behind his ability to think clearly. I have heard him say, ‘One of the hardest things to do is to think clearly and consistently’. And from this flows the corollary that it is even more difficult to teach effectively. His advice to a very dear friend starting off for college was, ‘Scorn delights and live laborious days’. (He was fond of the poets.) Referring to his labor in getting at the ‘obfuscations’ of the English philosopher Locke, he exclaimed, ‘That man put me in the hospital twice’.... He was always ready to help. When somebody said, ‘Father, I do not understand that’, his favorite response was, ‘Very good - here is one person who is willing to be taught’. Students retarded by illness or some other misfortune were the special objects of his scholastic solicitude. So much so that at the cost of personal convenience he formed a little open-air class outside the curriculum. It was soon known as The Skull Club - perhaps because the pupils were frequently seen moving among the head-stones of the little graveyard where the master deigned to make clear the distinction between substance and accidents by plucking the tender leaves of the hedge which surrounds the quiet spot that is sanctified by the mortal remains of former presidents and teachers of Fordham”.

            Unrelentingly he drove towards the seriousness of understanding principles. Many things which he said were not only easy to remember, but impossible to forget. Although over twenty years have elapsed, it seems but yesterday that I heard him contend, ‘Not including the Chapel, the most sacred spot at Fordham is the class-room’. Again meditating upon the directive value of eternal verities, there was an apostolic echo in his voice as he said, ‘My dear young men, if I could get this truth into your minds so that you would understand it and be guided by it, I would be willing to lay down my life’. And he meant every word”.

            His love for both faith and reason throbbed with the Ignatian spirit which animates this line from Suarez, Est enim sine veritate pietas imbecilla, et sine pietate veritas sterilis et jejuna. All his devotions led up to the Blessed Mother and culminated in Christ, while his untiring search for causes invariably ended in the contemplation of the First Cause, God. ‘Sound philosophy must reasonably discover that the last link in .any chain of causes, however long, rests in the hands of God’.... Those who listened to his lectures will recall that he was an able defender of two strongholds: causality and substace. He perceived that the intellect is one of the high places in human and when he reviewed the constant attacks of misled thinkers upon cause and substance, he could not from suspecting a part played by ‘the spirit of wickedness in high places’. To destroy the correct notion of cause is to destroy the right notion of God who is the First Cause, and to reduce substance to something purely subjective is to empty transubstantiation of its meaning, and immediately to invite the rejection of belief in the presence of Christ in the Blessed Sacrament. He was constantly explaining the ABCs (so sadly ignored) of objective reality, and forever laying the foundations of morality.”

            When word came that my dear friend had gone to God, I scribbled my first feelings on the back of an envelope, called up the Telegraph Office and sent my stumbling sympathy to Fordham. Father Hogan, the Rector, asknowledged my message, and while his letter is personal, there is something in it that he could truly say to everyone who has been moved to reflect upon the passing of Father Mahony. Here are his words: “I know he will be mindful of you in his high place in Heaven, the well-deserved reward of his half a century of self-sacrificing labor as a member of the Company of Jesus”.

            RIP

            IE IJA J/1663 · Person · 17 March 1813-01 January 1898

            Born: 17 March 1813, Scarva, County Armagh
            Entered: 07 September 1859, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 18 June 1863
            Final Vows: 15 August 1871
            Died: 01 January 1898, St Joseph, Hope Street, Providence, RI, USA - Marylandiae Province (MARNEB)

            1859-1861: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1861-1863: Boston College, Harrison Avenue, Boston MA, USA, Theology
            1862-1863: Procurator
            1863-1864: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Teaching
            1864-1865: Georgetown College, Georgetown, Washington DC, USA, Teaching
            1865-1874: Holy Cross College, Worcester MA, USA, Teaching, Spiritual Father
            1874-1875: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Teaching
            1875-1885: Whitemarsh Residence, Collington, Bowie MD, USA, Superior, Curate (MARNEB from 1879)
            1885-1887: Boston College, Harrison Avenue, Boston MA, USA, Curate
            1887-1898: St Joseph, Hope Street, Providence, RI, USA, Administrator, Spiritual Father, Curate

            ◆ Woodstock Letters SJ : Vol 27, Number 3

            Obituary

            “Father James Major SJ” p376

            Father Major was born in Laderagee, county Armagh, Ireland, 85 years ago. He was educated in his native land and came to this country as a young man. For many years he taught mathematics, a branch in which he was particularly skilled, in the United States navy. He was also connected with the national observatory at Washington. Nearly forty years ago he joined the Society of Jesus, and faithfully taught at Georgetown, Loyola, and Holy Cross Colleges. About ten years ago the venerable priest was transferred to St Joseph's Church, Providence, where he labored, well known and fondly esteemed by everybody.

            The funeral occurred from St Joseph's on the morning of Jan 2, and was largely attended, especially by the clergy of Providence and vicinity. Mass was celebrated by Rev Father Brennan SJ, and the absolution was pronounced by Bishop Harkins. The remains were then brought to Worcester, and interred with brief and appropriate ceremonies in the Holy Cross burial plot.

            We append the following from an old student of the college, who, while there, was in the class of Father Major, and who adds this beautiful tribute to the memowry of his master's noble character.:-

            Permit one who sat for four years at Holy Cross under the teachings of Father Major to pay a slight tribute of respect to his loved memory.

            There are teachers whom we respect, teachers whom we fear, and teachers whom we love. Of the last was Father Major, and of them all he first in tender recollection. He was a good teacher, but a better man. In the mazes of trigonometry and calculus there was no abler or more pleasant guide, and he could point the paths of the stars as readily as he could the way to the chapel. All of physics he taught incomparably, but, without knowing it, he taught much more. In his daily life, in his manner, in his charity, in his humble piety and in his patience, he taught the human virtues.

            I do not know that Father Major had ever acted as a prefeet of discipline. As I knew him he would not have been a success in such a position, despite his early military associations. He could not even reprove in a way that wounded. What did hurt, however, was the self-reproach in the mature recollection of the callow thoughtlessness that might have grieved, with a boyish prank, so kind a soul. But perhaps such things did not grieve him. He had a mind above resentment and a charity that mantled others faults. The possible affronts he apparently did not see. The jokes he enjoyed with a silent laugh, as sunny as a child's and as contagious.

            Physically, Father Major appeared to be an old man a quarter of a century ago, but his heart was young and there was a perennial cheer in his kindly eyes. I never saw a more contented man. He had found an earthly haven of rest - had anticipated, as much as it is in human power to do, the heaven that has now welcomed him. RIP
            (From the Holy Cross Purple)

            IE IJA J/1679 · Person · 01 May 1815-15 April 1881

            Born: 01 May 1815, Brooklodge, County Cork
            Entered: 07 September 1857, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 02 February 1868
            Died: 15 April 1881, Woodstock College, Woodstock MD, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1857-1859: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1859-1860: Holy Cross College, Worcester MA, USA, working
            1860-1870: Novitiate, East 2nd Street, Frederick MD, USA, working
            1870-1881: Woodstock College, Woodstock MD, USA, working

            ◆ Woodstock Letters SJ : Vol 10, Number 3

            Obituary

            “Brother Daniel Mason SJ” cont p 297

            Died at Woodstock, at 2 o'clock, on Good Friday morning, Brother Daniel Mason.

            The name of this good Brother will recall to the minds of Woodstock's first inhabitants recollections of those early days when all that was beautiful at Woodstock was confined within the walls of its domestic chapel. There were then no winding walks, nor flowers breathing sweet perfume, nor conservatories to protect against the chilling blasts those plants that were to charm the eye and cheer the heart, when spring should call them forth. Nor were there then any spreading lawns nor shaded boulevard, nor ingeniously contrived summer-houses in which to pass in pleasant groups the recreation hours. To the chapel, then, in those early days, we escorted our visiting guest, feeling that here, at least, we could point with pride to what was then our solitary boast. Here too in those early days of Woodstock, when the pelting rains, and the roads ankle deep with mire, kept the Woodstock student a prisoner within its walls, the heart was less heavy and the days less sad, as we held converse with God within this our sanctuary. But who amongst us will fail to acknowledge, that, if with pride we escorted our guest, or if with sacred joy we knelt and prayed within these hallowed walls, much that was there to inspire our pride, or excite our feelings of sacred joy, was due to the devoted zeal and excellent taste of him who was our Sacristan ! Or who can fail to see in all those plans and devices, by which he contrived so well to enhance the dignity of the Church's festivals, Br Mason knew Whom it was he served and loved Him well!

            No wonder he could always smile, no wonder he could always toil and never pause to rest those limbs that for thirty years knew keenest suffering. No wonder, when his days were full, and God, satisfied with his faithful service, called him to appear before Him, no wonder that in this summons he joyed as only the elect can joy. Suffering intensely, but so sweetly smiling, that we forgot the while that nature had not fashioned in attracrive mould a face that grace now lit up with ineffable charm.

            Thus Br Mason suffered, thus he smiled, and suffering and smiling he calmly, peacefully, joyfully passed away - complaining only of this, that the docror seemed desirous of prolonging his life. Those who witnessed his last mo- ments, seeing his lips constantly moving in prayer, and his eyes raised on high, could not fail to perceive that his heart was where the orders of Superiors and his daily duties had long kept him near, very near, to God.

            Thus passed away Brother Mason,just one week after another of Woodstock's faithful Brothers, Michael Keenan, had been called to his reward. Alike in their fidelity, alike in their simplicity, their deaths were not dissimilar. God grant that all who die at Woodstock may display the same evident, most abundant signs of predilection !

            IE IJA J/1682 · Person · 07 January 1899-19 September 1971

            Born: 07 January 1899, Taunton MA, USA
            Entered: 07 September 1919, St Stanislaus, Woodstock-on-Hudson, North Broadway, Yonkers NY, USA - Marylandiae Neo-Eboracensis Province (MARNEB)
            Ordained: 20 June 1932
            Final Vows: 02 February 1936
            Died: 19 September 1971, Ybbs an der Donau, Niederösterreich, Austria - Novae Angliae Province (NEN)

            1919-1921: St Stanislaus, Woodstock-on-Hudson, North Broadway, Yonkers NY, USA, Novitiate
            1921-1923: St Andrew-on-Hudson, Poughkeepsie NY, USA, Humanities and Rhetoric
            1923-1926: Fairview, Concord Road, Weston MA, USA, Philosophy
            1926-1929: Holy Cross College, Worcester MA, USA, Regency, Moderator m”The Purple” (NEN from 1925)
            1929-1933: Weston College, Weston MA, USA, Theology
            1933-1934: Weston College, Weston MA, USA, Teaching in Boston College
            1934-1935: Oude Abdij, Drongen, Belgium (BELG), Tertianship
            1935-1939: Boston College, Chestnut Hill, Boston MA, USA, Prefect of Studies, Teaching
            1939-1945: Holy Cross College, Worcester MA, USA, Rector from 14/11/1939 to 19/08/1945
            1945-1950: Cranwell Preparatory School SJ, Lee Road, Lenox MA, USA, Rector from 19/08/1945, Teaching

            https://en.wikipedia.org/wiki/Joseph_R._N._Maxwell#:~:text=Joseph%20Raymond%20Nonnatus%20Maxwell%20SJ,College%20from%201951%20to%201958.

            Joseph Raymond Nonnatus Maxwell SJ (7 November 1899 – 18 September 1971) was an American Catholic priest, academic, poet, and college administrator. A Jesuit since 1919, he served as President of the College of the Holy Cross from 1939 to 1945, and President of Boston College from 1951 to 1958.

            Early life and education
            Maxwell was born in Taunton, Massachusetts, United States, on 7 November 1899,[1] to Richard Everett Maxwell and Caroline A. Carpenter.

            He attended Taunton public schools, including Taunton High School, before entering the College of the Holy Cross in 1918.[1] After a year, he entered the Society of Jesus on 8 September 1919, taking the religious name Nonnatus.[1] After graduating in 1921,[2] he studied the classics at St. Andrew-on-Hudson Novitiate for two years.[1][3] He then went to Boston College, graduating in 1926 with a Master of Arts, and from 1926 to 1929 held a teaching position at the College of the Holy Cross.[1] He then attended Fordham University, where he earned his Doctor of Philosophy in 1930.[4] He went on to study philosophy at Weston College, graduating in 1933 with a Licentiate of Sacred Theology.[4]

            Priesthood and academic career
            Maxwell was ordained to the priesthood in 1932.[1] In 1935, he was appointed Dean at Boston College, where he served until 1939.[1] On 12 September 1939, he was appointed President of the College of the Holy Cross by Rev. James S. Dolan, SJ, the Provincial of the New England Province of the Society of Jesus.[2] At 39, he was the youngest person appointed to the position at the time.[2] His presidency took place during the difficult years during World War II, when the number of students decreased due to military conscription,[1] and his leadership style has been described as conservative.[5] In 1939, Wheeler Hall was dedicated, despite decreasing enrollment, which dropped by 70 in his first academic year as president.[1]

            In addition to this issue, Maxwell also worked to revamp Holy Cross academically.[5] In November 1938, the Association of American Universities sent evaluators to the college and later prepared a report as part of the accreditation process.[5] While accreditation was unhesitatingly granted, Maxwell described the report as "far from flattering."[5] Not a single Jesuit faculty member held a PhD, and the report described the general credentials of the faculty as subpar for "an institution of the standing of Holy Cross."[5] The accreditors recommended that faculty members pursue further studies "in leading graduate and professional institutions, including at least some not connected with the Catholic Church."[5] Maxwell was proactive upon hearing this, and less than a month after taking office, he was preparing for the implementation of the recommendations.[5] He also took a more active role than his predecessors in managing the Holy Cross athletic program,[5] despite an apparent lack of interest in athletics.[6] He made clear his athletic policies in the fall of 1941, when he limited the number and size of athletic scholarships, and asserted that the college needed "to keep our standards where they belong," even at the risk of less successful sports teams.[5]

            In 1945, he left the presidency of Holy Cross and became Rector of Cranwell Preparatory School in Lenox, Massachusetts.[1]

            Six years later, in 1951, Maxwell was appointed President of Boston College.[1][7] As president, he struggled with a drop in enrollment caused by the Korean War, but also made improvements to the school's administration, including the development of faculty norms for promotion.[7] In addition, the university's intellectual and cultural esteem increased as a result of bringing in respected lecturers and professors, including many from outside traditional Catholic circles.[7] Some of those invited to lecture during Maxwell's presidency included Adlai Stevenson II, G. Mennen Williams, Frank Sheed, Robert Frost.[7] During his presidency, Maxwell had a friendly relationship with Rev. Robert Drinan, SJ, who was at that time on the faculty of Boston College Law School.[7] In 1955, Maxwell was invited to the White House, where he met President of the United States Dwight D. Eisenhower.[8]

            Notably, it was during Maxwell's presidency that Boston College seriously debated whether or not to change its name to reflect its status as a university.[9] The question of changing the college's name was first raised at a 1953 board of trustees meeting, where a motion was made to empower the president to negotiate a change of the name to 'Boston Catholic University'.[9] Three years later, the name 'Botolph University' was considered.[9] Input from the larger Boston College community flooded in when Maxwell opened the discussion to faculty, alumni, Jesuits, and administrators.[9] The Dean of the School of Business Administration pushed for the name 'Jesuit University of Boston', and others suggested 'St. Robert Bellarmine University' and 'St. Thomas More University'.[9] The debate continued even after Maxwell's presidency ended, only coming to a close in 1963 under the presidency of Rev. Michael P. Walsh, SJ.[9] Maxwell ended his term as President of Boston College in 1958.[5][7]

            Later life and death
            In 1960 Maxwell volunteered to serve as a missionary in Jamaica, then part of the short-lived West Indies Federation.[1] He remained there for eleven years, working as a parish priest.[1][10] He served as pastor of St. Joseph's Church in Falmouth, where he designed and built "a church of his own designing adapted both to the new liturgy and age-old semi-tropical heat of Jamaica."[10] The church was "the first of its kind in the Caribbean," and was built by the Vaccino brothers.[10] After being relieved of missionary duties in 1971, he embarked on a tour of Europe, where he died on 18 September 1971 in Ybbs an der Donau, Austria, at the age of 71.[1] His body was sent back to the United States and was buried at Weston College Cemetery.[1]

            Bibliography
            Maxwell was an accomplished academic, writing two books, and having been included in such journals as Poetry[11] and The Classical Weekly,[12] The Classical Weekly,[13] and Thought: A Journal of Philosophy.[14] The following is an incomplete list of his works:

            Completed Fragments. Boston: Manthorne & Burack. 1936. (poetry)
            Fifty Golden Years, 1886–1936. Paterson, New Jersey: St. Anthony Guild Press. 1936.[15]
            The Happy Ascetic: Adolph Petit of the Society of Jesus. Benziger Brothers. 1936.
            "New England Indian Summer" (1940)
            "Liberal Education and the Classics" (1950)

            References
            "College of the Holy Cross". college.holycross.edu. Retrieved 2016-07-17.
            "Name Rev. Joseph Maxwell Holy Cross President". The Lewiston Daily Sun. 13 September 1939. p. 4. Retrieved 17 July 2016 – via Google Newspapers.
            "STA Cemetery visit in august 2009". rkc.org. Archived from the original on 2016-08-16. Retrieved 2016-07-17.
            "Father Maxwell Named President". The Heights. Vol. XXXIII, no. 1. 5 Oct 1951. Retrieved 17 July 2016.
            Kuzniewski, Anthony J. (1999-01-01). Thy Honored Name: A History of the College of the Holy Cross, 1843-1994. CUA Press. ISBN 9780813209111.
            Oslin, Reid; Flutie, Doug (2004-01-01). Tales from the Boston College Sideline. Sports Publishing LLC. ISBN 9781582615462.
            Schroth, Raymond A. (2011-01-01). Bob Drinan: The Controversial Life of the First Catholic Priest Elected to Congress. Fordham University Press. ISBN 9780823233045.
            "[Father Joseph R.N. Maxwell, S.J. at a White House meeting with President Dwight D. Eisenhower, 1955]". Flickr. Retrieved 2016-07-18.
            "Story book - BCM - Spring 2005". bcm.bc.edu. Archived from the original on 2011-09-21. Retrieved 2016-07-18.
            "The Falmouth Project | Falmouth Field Guide". falmouth.lib.virginia.edu. Retrieved 2016-07-18.
            "Booked Received". Poetry. 49 (5): 297–298. February 1937. JSTOR 20580762.
            "The Classical Association of New England". The Classical Weekly. 43 (11). Johns Hopkins University Press: 175. 27 February 1950. JSTOR 4342714.
            White, Dorrance S.; Krauss, Franklin B. (April 1952). "Trends and Events". The Classical Weekly. 47 (7): 281. JSTOR 3293407.
            Maxwell, Joseph R. N. (1940-01-01). "New England Indian Summer". Thought: A Journal of Philosophy. 15 (4): 732–733.
            Office, Library of Congress Copyright (1936-01-01). Catalog of Copyright Entries. New Series: 1936. Copyright Office, Library of Congress.

            The Very Reverend
            Joseph R. N. Maxwell
            SJ

            21st President of Boston College
            In office
            1951–1958
            Preceded by William L. Keleher
            Succeeded by Michael P. Walsh
            20th President of the College of the Holy Cross
            In office
            12 September 1939 – 1945
            Preceded by Francis J. Dolan
            Succeeded by William J. Healy
            Personal details
            Born 7 November 1899
            Taunton, Massachusetts, U.S.
            Died 18 September 1971 (age 71)
            Ybbs an der Donau, Austria
            Resting place Weston College Cemetery
            Alma mater College of the Holy Cross (BA)
            Boston College (MA)
            Fordham University (PhD)
            Weston College (STL)

            https://www.holycross.edu/archives-and-special-collections/rev-joseph-r-n-maxwell-sj

            Rev. Joseph R. N. Maxwell, S.J. Presidents of the College of the Holy Cross:

            Rev. Joseph R. N. Maxwell, S.J.

            Twenty-fourth President of Holy Cross
            1939 - 1945

            Joseph Maxwell was born in Taunton, Massachusetts on November 7, 1899. Educated in Taunton schools, he entered Holy Cross in 1918. After one year he decided to enter the Society of Jesus on September 8, 1919.

            Classical studies at St. Andrew-on-the-Hudson and philosophical studies at Weston College were followed by a teaching period at Holy Cross from 1926 to 1929. Returning to Weston for Theology, he was ordained a priest in 1932. In 1935 he was appointed Dean of Studies at Boston College in which office he served until his appointment as President of Holy Cross in 1939. During his presidency Wheeler Hall was dedicated. After the difficult war years, he became Rector of Cranwell Preparatory School, Lenox, MA in 1945. Six years later he was designated President of Boston College serving in that office from 1951 to 1958.

            In 1950 he volunteered for missionary work in Jamaica, W. I. and remained there eleven years as a parish priest. Relieved of missionary duties, he died while on a tour of Europe on September 18, 1971 in Ybbs, Austria. His body was transferred to the United States and is buried at Weston College Cemetery.

            IE IJA J/1685 · Person · 01 May 1825-04 March 1904

            Born: 01 May 1825, Carrickmacross, County Monaghan
            Entered: 02 September 1843, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 1857
            Final Vows: 02 February 1865
            Died: 04 March 1904, Holy Trinity Church, N Street, Georgetown, Washington DC, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1843-1845: Novitiate, East 2nd Street, Frederick MD, USA, Novitiate
            1945-1847: Georgetown College, Georgetown, Washington DC, USA, Philosophy
            1847-1850: St John’s College SJ, Frederick MD, USA, Regency
            1850-1851: Gonzaga College SJ, Washington DC, USA, Regency
            1851-1852: St John’s College SJ, Frederick MD, USA, Regency
            1852-1854: Gonzaga College SJ, I Street, Washington DC, USA, Regency
            1854-1858: Georgetown College, Georgetown, Washington DC, USA, Theology
            1858-1860: St John’s College SJ, Frederick MD, USA, Teaching
            1860-1861: Holy Cross College SJ, Worcester MA, USA, Teaching in Secondary school
            1861-1864: Novitiate, East 2nd Street, Frederick MD, USA, Missioner at Civil War region
            1863-1864: Tertianship
            1864-1865: St Mary’s, Endicott Street, Boston MA, USA, Curate, Prefect of Parish School
            1865-1877: St Thomas, Port Tobacco MD, USA, Curate, Missioner at Cobb Neck MD and Hill Top MD
            1868-1877: Superior, Curate, Missioner at Cobb Neck MD, Hill Top MD, Cornwallis Neck MD, Pomfret MD
            1877-1879: Church of St Mary of the Sacred Heart, Endicott Street, Boston MA, Missioner
            1879-1880: Church of the Gesu, 18th and Stiles Streets, Philadelphia PA, USA, Curate, Prefect of parish school
            1880-1881: Church of St Mary of the Sacred Heart, Endicott Street, Boston MA, Missioner
            1881-1892: St Peter’s College SJ, Grand Street, Jersey City NJ, USA, Spiritual Father, Administration, Curate
            1892-1895: Gonzaga College SJ, I Street, Washington DC, USA, Administration, Spiritual Father
            1895-1898: Woodstock College, Woodstock MD, USA, Curate and mission er at Alberton MD
            1898-1899: Gonzaga College SJ, I Street, Washington DC, USA, Curate
            1899-1904: Holy Trinity Church, N Street, Georgetown, Washington DC, USA, Curate

            ◆ Woodstock Letters SJ : Vol 6, Number 2

            “Execution in Charles Co Maryland” p 112

            Early in November of 1876 I visited two prisoners, who had recently arrived from Leonardtown, in St Mary's Co. I found them in solitary confinement, charged with a murder and robbery, which had been perpetrated on the previous 9th of July. I was not only admitted, but welcomed to communicate with them by all the public officials. The only reply that Martin Henry made to my offers of instruction, was, that he was State's evidence and that he was not exposed to the risks of a trial, much less to the probability of condemnation. His public confession, which he made implicating the other prisoner, afforded him ample protection, whilst he awaited only the time of court to testify and go forth as a guardian of society. I could make very little impression upon him and left him to seek Charles H Simpson. Simpson determined to deny not only all participation in the crime for which they had been arrested, but his presence in the county at the time of the alleged murder. He expressed his thanks for my visit, but his mind being wholly absorbed by the thoughts of his impending trial, he could attend very little to religious discourse. My first visit then resulted merely in a manifestation of good will, profitless to the prisoner and discouraging to myself.

            Their trial came on, they were furnished with able counsel, no direct proof could be produced against them, yet so connected was the circumstantial evidence,·that no man reasonably doubted their guilt. The verdict was murder in the first degree. The sentence of death, after three days of investigation in open court and three days more after it had been concluded, was solemnly pronounced by Chief justice Brent, the least affeeted persons being the prisoners themselves.

            They were now doomed to die; and so great was the public indignation, excitement and terror arising from the crime they had committed and the danger to which the unprotected portion of the community might be exposed, that no voice was raised in their behalf and no commutation of sentence could be expeeted. One of their counsel, who was a Catholic, visited them in prison and clearly stated to them, the necessity of preparing for another world and the futility of delay. He told them also, that however diverse might be the path which ministers might point out to them as leading to heaven, the only secure road was the Catholic Church. He had been their greatest friend, and the assurance that the day which the Governor appointed for their execution would be the last of their lives, induced them to listen seriously to religious truths.

            Martin Henry was born in Louisiana of a Catholic mother who died when he was about two years old; until six years of age, he lived with a Catholic woman, but after that time, although his master and family called themselves Catholics, he was taught neither the faith nor the practices of the Catholic religion. He grew up like a wild shrub in the garden, neither cultivated by the hoe nor pruned by the knife, or like a beast of burden, regarded as profitable for the amount of labor he might perform and the. sum he might bring if he were to pass into other hands. After the emancipation he left Louisiana and lived for several years in Connecticut. Being gifted with a good memory, he there learned to read; but indulging in intoxicating drink and various kinds of dissipation, he was compelled to seek an asylum in some other place. He came to Washington city, and thence to the works on the southern Maryland railroad, and there he became acquainted with Charles H Simpson.

            Simpson was born in Fauquier County, Va, and belonged to a family named Ferguson. His master and mistress, who were advanced in age, regarded their colored people as if they were their own children, imposing no restraints and allowing them almost unbounded license. Simpson particularly was a pet, encouraged to show his manliness in beating every boy of like age on the farm and in the neighborhood. He knew no law but his own will, no fear but that some one stronger than himself would retaliate. The lady of the family occasionally attended church ; the colored people's church was amusement on Sundays. He grew up a reckless savage; gross pleasures were his aim; anything that thwarted this purpose, was the only evil object in the world. After the emancipation he wandered away from Virginia into Washington and thence to St Mary's County where he lived probably for the space of two years. There he usually attended St Joseph's church and learned in this cursory way some of the doctrines and many of the practices of the Catholic faith. There also he met Martin Henry.

            The work on the railroad in St Mary's County was soon suspended, and the two new acquaintances journeyed to Washington, working in that city and the country adjacent, sometimes together, sometimes apart. Late in the month of June of last year, Simpson went down to Charles County, where he had previously worked at the fisheries, and whilst there formed a plan of robbing a store, which was considerably exposed to danger, near the high road. Fearful of being unable to accomplish this alone, he proceeds to Washington again, where meeting Martin Henry, he induces him to accompany him on the projected expedition. They landed at Glymont, called at one or two places on their way to the store, asking some questions regarding it which subsequently became strong evidence against them. They even entered the store after dark, bought some little articles; deterred however by the presence of two or three men, whom they found in the store, they retired and taking their position behind an adjoining fence, they waited until the clerk closed the store and sought rest for the night in his accustomed place in the attic. Owing to the great heat, the windows were left open, and he lay upon a pallet on the floor, placing a revolver near his hand; although so unusual are robberies in our county, that no danger was apprehended. The moon was shining brightly. The men ascended a shed, looked through the open window, then one keeping guard, the other ascended by another shed in the rear, struck the sleeping man three blows, obtained a small sum of money, with other trifling articles, and fled towards the nearest railroad station. The cars had however passed before they arrived. The robbery and murder were discovered early in the morning, parties were sent out to the steamboat landing and along the railroad; yet they escaped to Washington and thence to Montgomery County, where they lay concealed nearly three months notwithstanding large rewards had been offered by the County Commissioners, the people of the neighborhood, where the store was located, the masonic lodge to which the young man belonged, and the Governor of the State of Maryland. Simpson wrote a letter to a woman in St Mary's County, with whom he had lived. She, unable to read, asked the gentleman in whose house she was employed to read it for her. Some obscure hints led him to believe that Simpson might be connected with the recent events in Charles Co. Following up the clew, he obtained additional information, arrested the parties in Montgomery County, confined them in the jail at Leonardtown, where they were sufficiently identified to effect an indictment against them by the Grand jury of Charles County.

            Such a sight as an execution for murder had not been witnessed in our community for more than fifty years, the excitement was great, mingled with pity, particularly when , it became known how their religious training had been neglected in their youth. Many and fervent prayers were offered up for them, and to these we must attribute the di- vine mercy so signally displayed in their regard.

            I visited them again after their condemnation with different results from my previous attempts.

            The hours of their incarceration became wearisome, crowds flocked to see them, asking them curious and useless questions, so that they begged the guards to allow no one ingress except myself and their lawyer friend, who still continued his charitable attentions to them. In my intercourse with them in the beginning, I did not allow them to speak of themselves or their past life, I sought no details of their crime, my purpose was to gain their good will by making my visit a forgetfulness for them of their present misery and a relief from their apprehension of their fate. I related to them the examples of scripture, displaying the mercy of God, and the quaint anecdotes scattered among the writings of devout authors. My appearance, I was glad to see, was soon welcomed as a relief, they would eagerly ask when I would return and always tell me what had occurred during my absence. They were especially gratified, when I knelt down, as I usually did before leaving, and prayed for them. As soon as I perceived that I had softened their untutored hearts, I began to instrut their intellects in the truths of faith, to which they now listened with wonderful docility. Simpson admitted every article I propounded to him·as soon as announced, but Martin Henry, who was of a much more acute intellect, oftentimes proposed objections that surprised me, and he would believe nothing unless he perceived the evident proofs, but when once convinced, I felt assured that he would suffer martyrdom rather than deny his faith. Simpson too was often despondent, Henry was generally cheerful, revolving something in his mind that I had taught him. Henry, after some time, when he had learned that sin was forgiven by sacramental confession, was anxious to confess, even before I thought him sufficiently prepared. Simpson procrastinated regarding his Baptism, and only in the afternoon of Christmas day was he at length received into the fold of Christ. To prepare them for the first communion was, I feared, a very serious undertaking, and how could I predispose men so gross to believe a mystery, the very avowal of which staggered the mind of the Jews, when they heard it announced even from the lips of the Messiah! Simpson as usual seemed to admit it without apparently comprehending what I taught him, but Henry required the most complete and ample arguments; but when he once understood and believed it, it became as it were an ocean of the mercy of God, an oasis in the desert along which he journeyed, an assurance that, notwithstanding the multitude of his follies, obedience to his Saviour compelled him to take that Saviour to himself and to lean on His bosom during the fearful passage over the valley of death.

            I was compelled to be absent about a week, and Fr Wiget with his usual zeal and goodness continued their instruction until I returned. I had chosen the 1st of February as the day upon which they were to receive, but it seemed, that all the old people had chosen that day to be sick and threaten to die, for I was incessantly occupied in riding for two or three days before and also after that time in attending them, and it was only on the fifth, the festival of the Martyrs of Japan, that they met for the first time since their confinement in the County. After confessing and long prayers they at length received the Lamb of God, who had been treated like a slave, that He might redeem the slaves of sin, who had been chained and imprisoned like themselves and who had died an ignominious death, even as they were to die ignominiously. These analogies gave them great comfort; from Monday until the following Friday, the day of their execution, they sought to be absolutely alone and unobserved by anyone. Some of the young men who guarded them, read for Simpson during a large portion of the day, when I could not be present, and both only thought of preparing for the great act of expiation. They frequently expressed their gratitude to God, that they had not been seized by a mob, as there had been some fear, and that they had so many facilities for repenting for their sins and preparing for their final exit from the world. Many benevolent people sent them little delicacies from time to time as a token of their sympathy and a solace in their sorrows; and as the day of their death drew near, I recommended them to the prayers of our different congregations, and the good people, who had been always zealous for their salvation, redoubled their supplications to the throne of mercy. I said Mass for them on the morning of their first communion and also on the Friday of their death. One family daily recited the Litany for a good death, another made a Novena, others offered up communions, and the name by which they were called was not the murderers, but the poor prisoners. Early in the morning of the 6th of February, I returned to the jail where I had spent some time the previous night, heard their confessions for the last time and administered the holy communion, when after thanksgiving, Fr Wiget arrived and kept their minds devoutly occupied, whilst I retired for some hours to say Mass and then returned to accompany the men to the scaffold. The execution was to take place between the hours of ten and two o'clock. The Sheriff had been advised not to delay to the last instant, through fear of some disorderly scenes that might occur among a promiscuous crowd assembled to witness what was to take place.

            About the hour of eleven the prisoners proceeded from the jail, accompanied by Fr Wiget and myself reciting in a low tone the 50th psalm. They walked firmly, ascended the scaffold without any assistance, meekly submitted to the adjusting of the rope and the binding of their hands and feet, in imitation of Him whose feet were bound to the wood of the cross by cruel nails. They had intended, but declined, to say anything, likewise in imitation of Him, who submitted like a lamb when led to the slaughter. I recited a prayer aloud, and then the prisoners and ourselves, whilst the vast crowd uncovered their heads, recited the act of contrition; a kiss of the I crucifix, a moment more, and these unfortunate, yet happy men were suspended between heaven and earth.

            A few moments and their souls appeared before Him who had been so merciful a Redeemer to them here, there we trust an indulgent judge.

            In a short space of time, the bodies in their coffins were placed in a wagon, followed by the guards for a short distance, where halting I prayed aloud again, and then the guards returned and St Joseph's colored Society accompanied them to St Thomas' church, where they lay until 9 o'clock the next day, when after celebrating Mass for their souls, we buried them with the usual prayers for interment; and they now after all their wanderings, find rest under the shadow of the cross, in which they trusted, so late yet so sincerely.
            Requiescant in pace.

            F McAtee S J

            ◆ Woodstock Letters SJ : Vol 24, Number 1

            “Varia : St Aloysius DC - Jubilee of Fr Francis A McAtee SJ” p181

            ....... There are few priests in the archdiocese more widely known than the Rev F A McAtee, of St. Aloysius parish, who for fifty years has been a devoted son of St Ignatius. Father McAtee entered the Society early in autumn of 1844, and since that time he has constantly labored in the ministry. During the war he was a chaplain in the Union army, and for three years endured the hardships of the camp, constantly risking his life to attend to the spiritual wants of the sick and wounded. Although he shrinks from public display, his associates at St Aloysius could not permit the anniversary to pass unnoticed. Therefore on Tuesday Oct 30, a celebration took place. It began in the morning with a jubilee Mass in the upper church. As Father McAtee had been a professor in the old Gonzaga College when it was on F St, the college boys wished to have a share in the congratulations offered him on the occasion of his golden jubilee. So besides the jubilee Mass there was a reception given to him in the college hall where English and Latin odes, addresses, and speeches in German and French were given by the students. A drill was given by a picked squad of the college cadets, and a gold chalice and a set of vestments were presented to him by the sodalities.

            ◆ Woodstock Letters SJ : Vol 36, Number 2-3

            “Varia: Father McAtee and General Calvin E Pratt’” p391

            A recently issued book of reminiscences by Gen. Newton Curtis, entitled “From Bull Run to Chancellorsville”, tells a story that will interest Ours. Gen Curtis recounts how Gen Calvin E Pratt, of New York, was obliged to resign his commission because of wounds received at the battle of Gaines' Mill. He carried an ounce ball, received in that battle, under his left cheek, near the base of the skull, for thirty years, discharging the duties of a Justice of the Supreme Court, meantime, in a manner to win the reputation of a learned and upright judge. It seems that when he was wounded, and supposed by those around him to be dying, he was baptized by Father McAtee, who probably lost sight of him after he left the army.
            Gen Curtis relates that in the Presidential campaign of 1880 a large number of influential members of the Democratic party united in bringing the name of Gen Pratt before the convention, called to select a candidate to head the ticket, and great progress was being made in winning the support of delegates for his nomination, when it was quietly stated that Gen Pratt was a member of the Catholic Church. A self-appointed committee waited on him to request him to deny the charge and to stand forth as a Protestant. The committee said to him: “It is recognized that you are an attendant of a Protestant church, but it is stated that you have been baptized by a priest of the Roman Catholic Church, and unless you deny the charge, and confess your adhesion to the Protestant faith, your nomination is impossible. With such confession the way is clear for your nomination as the candidate for the Presidency”.

            “His answer”,' says Gen Curtis, “was no surprise to those who knew him as a brave soldier, an upright judge, a broad-minded and irreproachable man”. He turned to the spokesman and said : “I will neither affirm nor deny the charge that I am a Roman Catholic. I will say that I have been informed by reputable persons, who were present, that, when under the impression conveyed to him by the medical officers in attendance, that I was about to die from wounds received in action, Chaplain McAtee administered to me the sacred rites of baptism and absolution, whtch priests of his Church administer to those regarded worthy, when approaching death. That I should repudiate or cast a reproach on the action of that pious priest is an impossibility. I have carried in my head for eighteen years the ball which produced the prostration, which was thought by all then present a premonition of death, and may carry it to my grave; but I assure you, I would not by word or action discountenance the act of my faithful chaplain, if in so doing it would dislodge this tormenting ball, or place me in the highest office in the gift of the people, for whose national existence I stood when disabled. No, sir, I cannot be made an instrument for bigotry!”

            Father Francis McAtee was chaplain of the Thirty-first New York Regiment, whose heroic devotion to duty on the battlefield had won the recognition of every one in the American army, regardless of religious belief, who came in contact with him. Officers and soldiers vied with one another in showing honor to the devoted priest, and on one occasion, after the priest had suffered a partial sunstroke, Gen Curtis was proud to hold an umbrella over the chaplain's head during a sermon to the regiment.

            ◆ Woodstock Letters SJ : Vol 44, Number 1

            “Reminiscences of an Army Chaplain in the Civil War” p71

            (This paper was written by Father Francis McAtee not long before his death)

            To those who were thrown amidst the scenes of the late war everything appears as a thrilling panorama presented to the mind. Each event of the long years past, precedes or follows with an accuracy, outlined almost more perfectly, than when it occurred. Memory can not forget such an exciting experience. In the beginning, a mere cloud on the horizon, as obscure as undefined, faint rumblings in the air, which no one regarded as portents of evil, swept over the land with increasing violence, spreading ruin and desolation during four years, and producing the most revolutionary and social changes which had been witnessed since the formation of the Constitution of the United States. Neither the shrewdest of statesmen nor the partizans of either party could have prophesied these dire events.

            The abolitionist of the North frantically proclaimed, that a corporal's guard, floating the banner of the Union, could march through the South to the Gulf of Mexico, hush the murmurs of discontent and quell all attempts at insurrection. The Southerners, despising the Northerners, as a people devoted to agriculture, mechanical labor and manufactures, boastfully proclaimed that they would not make any effort to restore the Union. Both deceived themselves. The Southerners were determined not to abandon a social system, which in their estimation elevated them far above the agriculturist, the mechanic and the manufacturer. The Northerners could not see the flag, for which they had heretofore made so many sacrifices resisted or dishonored. The Southerners regarded their country where the cane and cotton grow, as the land of Paradise. A peculiar race of workers, adapted to their climate, covered their fields and savannas with those crops wherewith they could clothe mankind and supply them with the luxuries of life. They deemed their position so preeminent, that they believed that the world would bow to their behests to obtain a supply of articles it could not easily procure in other regions. The North hated the institution of slavery as inimical to manhood, as a blot upon civilization, as a mistake committed by the founders of the republic, to be corrected by their posterity. The more the South sought to extend the system the mere the North determined to restrain it, condemning it as having existed already too long. Many other causes contributed to the bloody battles of the war, this however was the principal element that produced the fratricidal strife betweep the North and South.

            I was sent to the army of the Potomac to attend to the spiritual wants of a regiment for the space of two weeks, but the time lengthened into two years. Some reliable persons having vouched for my loyalty, I obtained a pass in Washington City, proceeded to Alexandria and there at the Provost Marshal's office, I met the Colonel of the regiment to which I intended to go. He kindly offered me a seat in his ambulance and we soon arrived at the Fairfax Seminary, where the regiment was encamped. How must a spiritual campaign begin? Neither my own experience nor the sage counsels of other clergymen with whom I had previously associated, had taught me a method of procedure. Remembering however that a shepherd must know his flock. I made a tour of inspection through the streets of the camp, informing them for what purpose I had come, the hour of Mass in the morning and exhorted them to avail themselves of this limited opportunity. They seemed to be well disposed. Many listened to my invitation and were present daily. The drummer boys beat their drums to assemble the men. A short experience showed me that boys are like birds, if you have them in your hands, you have them, if they be on the trees, in vain you whistle at them. I could call the men sooner than I could collect the drummer boys. The ringing of a bell instead of the church-call was heard in the camp. Oh, Stars! what a commotion! Some of the amateur generals declared that the Southern cavalry had come to water their horses in the Potomac! The bell proved more convenient and expeditious than the church-call. It formed an important portion of my chapel furniture. A visit to the hospital, located in one of the wings of the Seminary, followed daily the tour of the camp. The patients were principally affected by ague or chills and fever, contracted by exposure.

            We were almost at the outposts of the army, exposed to night attacks, if the enemy chose to advance, hence we were withdrawn after some days to a position nearer Alexandria, under the protection of the forts.

            We soon removed to the high plateau, in sight of our previous camp, and remained there until the army embarked for the Peninsula in the Spring of 1862. My apostolate of two weeks was drawing to an end and I was preparing to bid adieu to army life, when an unexpected incident retained me much longer. A committee of non-Catholic officers, visited my tent, saying, that a Catholic priest could greatly assist them in preserving order and forwarding discipline among their men, and invited me to remain. They added that they were aware that I could not be a commissioned chaplain as they had elected one before leaving New York, and consequently I could not draw a salary from the government, yet the officers intended to contnbute that amount. Knowing how little these men received, a lieutenant only thirteen hundred a year, a colonel four thousand dollars, whilst some of them had left lucrative employments in civil life, I dared not entertain such a proposition for a moment. I replied to them accordingly, yet I promised them that I would write to my superiors and when an answer came, I would communicate it to them. The Provincial ordered me to remain.

            One day I scouted around the country outside the lines of the regiment, when I was halted by a Teutonic picket demanding my pass. He marched me to the Lieutenant in charge of the squad, who promptly placed me under arrest until he could send an aid to verify or falsify my assertions. He soothed my detention nevertheless by placing before me a sparkling bottle of wine and a pumpkin pie, luxuries unknown to me either before or afterwards during my campaigns in the Army of the Potomac. An arrest of this kind was very dissimilar to the Apostle's experience at Ephesus or his Chains at Rome. A few days in our new encampment disclosed to me a marked difference between the proximate regiments and the one in which I was located. The 15th NYV, at the time of its enlistment, was honorably designated as a corps of Engineers, Sappers or Pontoniers, terms that indicated constructors of fortifications, builders of roads, miners in the event of sieges, and projectors of pontoon bridges, that the army might cross the rivers it must meet in its marches. No mining became necessary in the Army of the Potomac except at Petersburgh to a very limited extent, pontoon bridges and corduroy roads were therefore their special work. These latter were not of the highest degree of engineering skill, whilst they imposed severe labor and exposed the men to the bullet of the hidden bushwacker or the sudden attack of the enemies’ pickets. Other consequences followed. The regiment must be divided into battalions and companies. A guard only was in the camp. I would thus be in one place and my congregation in another. If the army marched forward I must retire. What must I do? I must find some way of being with my people. As the missionaries among the tribes follow their proselytes to the fishing or hunting grounds, so must I a chaplain. How will I proceed? I cannot march from one squad to another on foot, carrying also my portable altar on my shoulders. I must become a Cavalryman, I must have a charger to attack the spiritual foe, not only in front, I must make raids on l the rear and flank, I must be enabled to move rapidly. Off I started to the city to see my friends, expecting that every one would beg me to accept a war horse. Alas! no one offered me even a mule! Advice, always a cheap article, they bestowed profusely. Why not let the belligerents alone? Why should a priest go to the army? Keep away, says one. I will not expose my horse to be captured, killed or stolen, says another.

            I had oftentimes experienced that be who hopes for nothing can not be refused anything. I was disappointed. I was quite confident that all patriots would come forward. Where there is a will there is a way, says the old proverb. I made a raid upon a livery stable: Give me the best horse in your equine establishment, says I. Who are you, says he? Whence do you come? How do you earn your bread and salt? What is your trade? I am an officer in the invincible Army of the Potomac. I have gone forth to vanquish all the visible and confound all the invisible foes of my country. Show me the liveliest trotter you own. I'll deposit the greenbacks. Ho! who would think of the facial metamorphosis. O money! money! what a charmer of the human heart! “Colonel”, he suavely replied, “you shall have the fastest racer in the United States. Tom, lead out The Flyer”. Out marches The Flyer, led by Tom: but, oh what a horse! hardly ten pounds of meat to compress his bones together. As I was about to reject the racer with indignation, the owner hastily exclaims and silences me completely: “General I will do myself the honor of holding your stirrup”. A few moments before I was only a Colonel, now a General.

            Gentlemen, said I, know that I henceforth call this horse Major, know too, that a General of Cavalry allows no civilian to hold his charger. Very little grass grew under Major's hoofs until he marched triumphantly into camp, where the drummer boys amused themselves regarding Major, firing at him volleys of sound not found in the musical gamut. Major's fate, his prowess, his journeys, may be relegated to a more facile pen, poverty nevertheless compelled me to deprive him of his commission. I paid his salary to his owner, thirty-one dollars, for thirty one days. One thing he did for which I was sincerely grateful and I shall ever remember. A few days after I had brought him to camp, some officers requested the honor of driving him to Alexandria in an ambulance. Unable to refuse persons, whose good will I wished to retain, I assented with much exterior complaissance and more interior repugnance. There is Major harnessed to the shafts of the ambulance, the officers take their seats: Forward march, says the driver. Major marches backwards. The driver, thinking he did not understand the command, again shouts aloud: March to the front. Major backs to the rear. Right flank. Major deflects to the left flank! Left flank.. Major this time plunges to the right flank! The victory was Major's. How much I rejoiced at the result of the battle! Every one admired and no one dared challenge Major.

            About this time an order from the headquarters of the army, compelled all chaplains, who had not a certificate of ordination from some Christian organization, to resign. This caused a vacancy in one of the regiments of the brigade, and so by an arrangement between the Brigadier General and the Colonel of that regiment, I accepted the position. This allowed me the right of obtaining rations. I could continue permanently with the army, when it advanced, and I could not be dismissed at the whim of any officer, which might have happened had I remained only as a civilian. I waited on the Colonel through courtesy, presenting my request to locate in his regiment, which seemed to embarrass him, for what cause I knew not then, but afterwards learned that as offices in the regiment were filled by the votes either of the officers or the men, he was unwilling to make a personal appointment. In deference to the General, he notwithstanding received me as acting chaplain. That was sufficient, giving me the privilege of obtaining a church tent and holding public service. What more? I had been the guest of the Colonel in my first regiment, I could not thrust myself upon any officer in the second. What must I do! I will have a mess for myself. Start housekeeping? Be independent. In the city of Alexandria I hired a civilian, a suitable valet, lame of one foot, not likely to be placed in the ranks, who proved to be as useful as he was faithful. What next?
            I purchased a large outfit of culinary utensils: two tin cups for brewing tea and moistening dried apples, two tin plates and a frying pan-all-a valuable if not a very plentiful assortment. Bread and meat could be furnished by the regiumental commissary whilst in camp, hardtack and dried apples on the march, these and cheese from the sutler's tent made a repast for a king, no need of condiments or spices; fresh air and constant exercise blessed us with a ravenous appetite, such as Epicurus himself might envy.

            How must I begin my spiritual warfare? There were no Catholic officers, except a second Lieutenant, a small personality even in a company, nothing in a regiment and he was not heavily weighted with Catholicity. From them I could not hope for aid. I inaugurated anew the plan I had followed in my former regiment. I familiarized myself with the men, of whom one half were Catholics. I chatted with every one I met, whether Catholics or non-Catholics. Every morning we had the usual Catholic services, in the evening the Rosary, other prayers and an instruction, to which my congregation assembled at the sound of my bell. I did not ask to have the church call beaten, thinking according to the old axiom: He that asks for nothing can not be refused anything. On pay days, when King Alcohol oftentimes vanquished Mars, producing a Saturnalia in camp, I made myself Chief of Police. My orders too were more strictly enforced than the commands of the officers. I passed through the streets, crying, go to your tents, boys! When they saw me coming, they whispered to each other: There's the priest. They never named me chaplain. If I found any one unwilling to retreat, I took hold of him and marched him off to his quarters. One night, patroling through the encampment, I met a bellicose Son of Alcohol, I seized him by the arm and attempted to guide him to the place where he ought to be; he resisted, exclaiming, “I am not a Catholic”. “I care not what you are”, I exclaimed, “am not I the Father of you all?” He surrendered at once and kept the peace that night. After a few weeks, it seemed to me, that I was not merely tolerated to please the General of Brigade, or thought good for nothing except for Sunday service. Any help to organize the companies or assist discipline was a great relief to the officers, and glad they were to avail themselves of any aid I could give them.

            IE IJA J/1696 · Person · 24 February 1806-06 June 1885

            Born: 24 February 1806, Muldonagh, County Derry
            Entered: 28 August 1838, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 25 March 1851
            Died: 06 June 1885, Boston College, Harrison Avenue, Boston MA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1829-1840: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1840-1859: Georgetown College, Georgetown, Washington DC, USA, working and Infirmarian
            1859-1885: Boston College, Harrison Avenue, Boston MA, USA, working

            IE IJA J/1701 · Person · 11 March 1830-16 March 1879

            Born: 11 March 1830, Dingle, County Kerry
            Entered: 13 August 1850, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 21 August 1862
            Final Vows: 02 February 1865
            Died: 16 March 1879, Woodstock College, Woodstock MD, USA - Marylandiae Province (MAR)

            Nephew of Patrick Forhan (MAR) RIP 1869

            1850-1852: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1852-1853: Novitiate, East 2nd Street, Frederick MD, USA, Rhetoric
            1853-1858: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Regency
            1858-1860: Georgetown College, Georgetown, Washington DC, USA, Regency
            1860-1861: Boston College, Harrison Avenue and Concorde Street, Boston MA, USA, Theology
            1861-1862: Holy Cross College, Worcesteer MA, USA, Regency
            1862-1870: Novitiate, East 2nd Street, Frederick MD, USA (MAR), , Minister, Missioning in Petersville MD and St Joseph MD
            1870-1871: The Basilica of Saint Mary, Royal Street, Alexandria VA, USA, Curate, Procurator
            1871-1879: Woodstock College, Woodstock MD, USA, Minister, Procurator, Missioner at Sykesville MD

            ◆ Woodstock Letters SJ : Vol 8, Number 3

            Obituary

            “Father Thomas McDonagh” p183

            To another member of the Marvland Province, did the Lord extend His invitation, “Enter thou into My rest”. Nor was there murmur or delay. Fr Thomas McDonough was ready for the “happy summons”. The days of his youth spent in innocence and piety, the years of his manhood passed in the practice of religious perfection, his last morning on earth hallowed by the Sacraments - these were his sufficient preparation. He was called to his rest in the midst of his work, and quietly and hopefully exchanged the burden of office laid upon him by obedience, for its sure reward in heaven.

            A relative of the deceased has furnished us with these details of his early life, which his modesty had kept in reticence. He was born on the 11th of March, 1830, in the town of Dingle, Kerry Co, Ireland. After finishing his studies in a private boarding-school at Banaher, he returned to his native place where he made a course of medicine under a surgeon and apothecary branches of the profession then taught together. He obtained his degree in Dublin.

            In 1848, he came to this country, entered a pharmacy in Brookline, and later on, in Boston, and was fairly started on the road that would have brought him, like many another clever young immigrant, to wealth, and prosperity. A visit to Worcester gave him his right vocation. There he met his uncle, the lamented Fr Patrick Forhan, a man of fine scholarship, who had been received into the Society and was then employed as a secular teacher at Holy Cross College.

            The example of his senior relative was too strong to be resisted by an heroic soul like his, and carried him along as a companion to the novitiate in 1850. Under the favorable influences of Frederick, he planted the seeds of a virtue which uninjured by the different atmospheres by which he was surrounded in his after life, attained a rich and stately growth. He was preeminently humble; he was modest to self-effacement. His noviceship over, he entered with alacrity upon the Jesuit routine of duties as teacher and prefect. Loyola College, then in her infancy, witnessed his first fervor in the class-room; Georgetown counted him in her staff and saw him manage her small boys; Holy Cross had the benefit of his mature experience in upholding discipline in yard and dormitory. Then followed the studies of preparation for Holy Orders, which he was fortunate enough to make in the Boston Scholasticate. His previous success in letters and his excelient natural talent for the sciences would have left him no laggard in the unabridged course, had not his head refused the strain of the seven long years.

            After his ordination he was installed as Minister at Frederick, and in 1865 admitted to his last vows. Such was the trust reposed in him by his superiors, that when ill health compelled the Rector, Fr O'Callaghan - whose untimely fate still casts a gloom over the anniversary of St Agnes - to remain away from his charge for the space of several years, the Minister was considered fully competent to act as head of the house. A brief respite from the trials and troubles of this function, was afforded him in the more congenial labors of a parish. Here would his post have been, had his natural inclination left him in control of the helm; but of this he had made unconditional surrender to his superior. Accordingly, when Rev Fr Provincial was in search of the ability, the tact, and above all, the spirit of self-sacrifice that make up the Minister of an important establishment, he discovered these qualifications in him, and turned his course back into the breakers - into Woodstock College. For eight years he discharged the duties of his arduous office with a devotion that will long remain unrivalled in our annals. He held his position with a watchful eye for the maintenance of religious discipline, and yet with a considerate attention to the peculiarities of character, formation or nationality; he saw through men and things with a clear, practical penetration, yet was not hardened by the view, but ever wore a gentle heart for those in trouble real or imaginary; he disposed of all with foresight and prudence and wisdom. A true servant of his community, he kept no office hours, but was always ready to supply each want, no matter how trivial; a careful procurator, he enhanced by the generosity of his disposition what poverty forced him to give with economical hand. His patience only took a brighter polish under the attrition that is inevitable in the ministership; his charity was not limited to Ours but went forth into the neighborhood, and the many tears of gratitude for assistance in sickness and sorrow that were shed over his grave, attest his thoughtful sympathy.

            The amount of business which his office entailed, had for several years back made more formidable inroads on his already shattered constitution. Violent headaches recurring at short intervals, called for relief from his labors. Who was sadder than Fr Provincial when he found that death had outstripped him in sending the longed-for boon? On the morning of the 12th of March, Fr McDonough had just finished his Mass, and was moving through the gate of the sanctuary, when he suddenly reeled and would have fallen but for the prompt support of some scholastics. This was his first stroke of paralysis. He, however, mistook the symptoms and was inclined to attribute the attack of weakness to a slight derangement of his stomach. On Saturday, the fourth day after the stroke, his physicians advised his removal to a more secluded room, and continued to watch him with anxiety. He now began to suspect that his condition was critical; made inquiries to that effect, but, of course, received an evasive and palliative answer. That night he sent away his attendant, and on Sunday morning at three o'clock got up to take his medicine, and reported himself much better at six. This was so like him; he was ever careful to give no trouble. Shortly after came the second stroke. When Fr Rector accompanied by the hastily summoned community, arrived at his bedside at a quarter past seven, to administer the last Sacraments, he was conscious, indeed, but deprived of the use of his entire right side. For about an hour longer, he continued to recognize. those that stood around him with looks of sympathy, or knelt by him for a charitable prayer; then dropped off into a comatose state and so passed beyond the hopeful borders of recovery.

            He who had assisted with ministration of comfort at many a last hour, was not doomed to spend his in utter desolation. At half-past eight of that Sunday night the 16th of March, a hurried word came from the sick chamber that all was over, and the tolling bell immediately hushed recreation and started the De profimdis. The signal was premature; but, fortunate accident! it assembled the whole community around the bed of the dying Father, and brought it to pass that amidst the sacred sounds of the last prayers and the solemn scene of the kneeling brethren, he should go over to his eternal rest. His death followed closely upon his forty-ninth birthday. A longer career might have been desired for him, but not a nobler. For, Fr McDonough lived and died a victim of that hearty and heroic devotion to duty which gives a flush of the sublime to brave spirits in the world, and in religion sheds upon them the radiance of martyrdom.

            IE IJA J/1702 · Person · 01 May 1812-15 January 1894

            Born: 01 May 1812, Tydavnet, County Monaghan
            Entered: 01 October 1840, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1859
            Died: 15 January 1894, Church of St Mary of the Sacred Heart, Cooper Street, Boston MA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            ◆ Woodstock Letters SJ : Vol 24, Number 3

            Obituary

            “Brother John McElroy” p482

            Brother·McElroy, who is said to have been a relative of the well known Father McElroy, was born in the town of Clogher, County Tyrone, Ireland, on May 1, I8I2. He entered the novitiate, which was then under the charge of Father Dzierozynski, on Oct I, 1840. On the completion of his noviceship Br McElroy was sent to Georgetown to be assistant cook, there he remained till 1848, when he was sent to St Mary's Church, Boston. Here he remained for forty-five years - as cook and janitor, till his health gave way in 1887, and for the rest of the time janitor. As cook he was noted, for his remarkable neatness. He devoted his free time to making beads, and this occupation of more than forty years brought in quite a little revenue for the house. When acting as janitor, about 1850, the fathers were much annoyed by a poor demented man coming continually to be exorcised, for he said he had a devil in him. Br McElroy, in order to rid the fathers of the annoyance, said he would drive the devil out. So one afternoon, when he had his kitchen cleaned up, he called the man down and placed him on a chair in the middle of the room, then he walked round him three times and patting him on the head, stamped hard on the floor. There followed a loud report with smoke, and the man was raised off his seat, while Br McElroy cried out : “Begone evil spirit”. The poor man went away cured of his hallucinations; the means used was a large torpedo.

            Br McElroy was noted for his industry; and when in his last years he was unable to do active work, he still occupied himself with his beads. At last worn out with old age, he met his end peacefully and full of hope on Jan. 15, 1894. RIP

            IE IJA J/1703 · Person · 17 March 1808-14 April 1874

            Born: 17 March 1808, Springtown, County Tyrone
            Entered: 05 September 1836, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 October 1847
            Died: 14 April 1874, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)

            1836-1838: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1838-1839: Novitiate, East 2nd Street, Frederick MD, USA, Tailor
            1839-1843: Georgetown College, Georgetown, Washington DC, USA, Tailor
            1843-1851: Holy Cross College, Worcester MA, USA, Tailor
            1851-1852: St Joseph’s Church, Willing’s Alley, Philadelphia PA, USA, Tailor
            1852-1854: St John’s College SJ, Frederick MD, USA, Tailor
            1854-1860: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Tailor
            1860-1863: Boston College, Harrison Avenue and Concord Street, Boston MA, USA, Tailor
            1863-1865: Novitiate, East 2nd Street, Frederick MD, USA, Tailor
            1865-1868: Georgetown College, Georgetown, Washington DC, USA, Retired
            1869-1874: Novitiate, East 2nd Street, Frederick MD, USA, Caring for health

            IE IJA J/1707 · Person · 06 June 1916-16 May 1996

            Born: 06 June 1916, Boston, MA, USA
            Entered: 30 July 1934, St Stanislaus, Shadowbrook, Lenox MA, USA - Novae Angliae Province (NEN)
            Ordained: 22 June 1946
            Final Vows: 15 August 1951
            Died: 16 May 1996, County Cork - Novae Angliae Province (NEN)

            1934-1936: St Stanislaus, Shadowbrook, Lenox MA, USA (NEN), Novitiate
            1936-1938: St Stanislaus, Shadowbrook, Lenox MA, USA, Humanities and Rhetoric
            1938-1941: Weston College, Weston MA, USA, Philosophy
            1941-1942: Fordham University, Fordham, Bronx NY, USA (MARNEB), Studying Economics
            1942-1943: Boston College, Chestnut Hill, Boston MA, USA, Regency and in Business School
            1943-1947: Weston College, Weston MA, USA, Theology
            1947-1948: Our Lady of Martyrs, Auriesville NY, USA (NEB), Tertianship
            1948-1949: Boston College, Chestnut Hill, Boston MA, USA, Teaching and in Business School

            This man died in Ireland from NEN Province

            IE IJA J/1711 · Person · 15 August 1895-26 April 1983

            Born: 15 August 1895, Gortersluin, Aclare, County Sligo
            Entered: 31 August 1918, St Stanislaus College, Tullabeg, County Offaly
            Ordained: 18 June 1930
            Final Vows: 02 February 1936
            Died: 26 April 1983, Seattle, WA, USA - Oregonensis Province (ORE)

            Transcribed HIB to CAL : 1919; CAL to ORE 18/06/1930

            Father was a farmer and died in 1911. Mother still lives on the farm.

            Eldest of four boys and he has six sisters.

            When his father died James took responsibility for the farm for four years

            Educated at Mungret College SJ from September 1914 for four years.

            1918-1920: St Stanislaus College, Tullabeg, County Offaly, Novitiate
            1920-1921: Sacred Heart Novitiate, College Avenue, Los Gatos CA, USA (CAL), Rhetoric (CAL from 1919)
            1921-1924: Mount Saint Michael's, Hillyard Station, Spokane WA, USA, Philosophy
            1924-1927: Gonzaga University, East Boone Avenue, Spokane WA, USA, Regency
            1927-1931: Weston College, Weston MA, USA (NEN), Theology
            1931-1934: Seattle College, Interlaken Boulevard, Seattle WA, USA, Teaching, Studies in University of Washington (ORE from 1932)
            1934-1935: Manresa Hall, Port Townsend WA, USA, Tertianship
            1935-1950: Seattle College, Interlaken Boulevard, Seattle WA, USA, Prefect of studies, teaching
            1938-1943: Residing at East Marion Street, Seattle WA, USA, Prefect of studies, teaching
            1943-1947: Teaching
            1947-1950: Dean of Education School

            ◆ Fr Francis Finegan : Admissions 1859-1948 - Mungret Apostolic School student. Went to CAL Province after First Vows

            IE IJA J/1720 · Person · 15 August 1823-10 December 1889

            Born: 15 August 1823, Clonmany, County Donegal
            Entered: 11 July 1857, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1867
            Died: 10 December 1889, The Gesù, 18th and Stiles Streets, Philadelphia, PA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1857-1859: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1859-1860: St John’s Church, Frederick MD, USA, Cook
            1860-1866: St Francis Xavier Residence, Bohemia Manor Farm MD, USA, Cook
            1866-1867: Conewago Residence, Conewago PA, USA, Cook
            1867-1869: St Francis Xavier Residence, Bohemia Manor Farm MD, USA, Cook
            1869-1870: Georgetown College, Georgetown, Washington DC, USA, Assistant Cook
            1870-1879: Holy Cross College, Worcester MA, USA, Assistant Cook
            1879-1888: Conewago Residence, Conewago PA, USA, Gardener
            1888-1889: The Gesù, 18th and Stiles Streete, Philadelphia, PA, USA, working

            ◆ Woodstock Letters SJ : Vol 19, Number 1

            Obituary

            “Brother Hugo McGunegle” p103

            Br McGunegle, born in Ireland on Aug. 15, 1823, entered thr Society on July 11, 1857. During his noviceship, which was made under Fr Angelo Paresce, he was the cook for the community. On taking his vows, he was appointed to the same office in St John's Rectory, Frederick The next year, 1861, found him stationed at Bohemia, Md, where he remained as cook till 1866. He spent the year 1867 in the same capacity at Conewago, Pa. Returning the following year to Bohemia, he remained there two years. In 1870 he was Br Patrick Gallagher's assistant in the kitchen of Georgetown College. In 1871 we find him at Holy Cross College, Worcester, where for nine years he was faithful and diligent in the duties of the same lowly office. His appointment in 1880 as manager of the fann at Conewago was probably made with the of benefiting his health impaired by long continuous indoor service. In the ninth year of his residence at Conewago. Br McGunegle was sent to the residence of the Gesù, Philadelphia, and here it was that he received his last summons.

            On Tuesday, Dec. 10, 1889, a little after 2 pm the community was summoned to the bedside of the dying brother. Fr gave him Extreme Unction and Holy Viaticum and imparted the last blessing with plenary indulgence. Just before receidng Holy Viaticum the brother was so exhausted that it appeared as if he could not live long enough to complete the ceremonies but he revived sufficiently to be able to join in the responses, and follow the prayers intelligently to the end. From this onward he sank gradually and expired calmly a few minutes before 5pm. The took place at our Church of the Gesù on Thursday, Dec 12th, 1889, and the burial was at the old St Joseph's Cemetery in the southern part of the city. RIP

            IE IJA J/1724 · Person · 19 March 1818-13 January 1886

            Born: 19 March 1818, Moneyneany, County Derry
            Entered: 05 September 1843, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 08 December 1857
            Died: 13 January 1886, Georgetown College, Georgetown, Washington DC, USA - Marylandiae Neo-Eboracensis Province (MAR)

            1843-1845: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1845-1848: Georgetown College, Georgetown, Washington DC, USA, working
            1848-1852: Holy Cross College, Worcester MA, USA, working
            1852-1853: Georgetown College, Georgetown, Washington DC, USA, working
            1853-1854: Novitiate, East 2nd Street, Frederick MD, USA (MAR), working
            1854-1886: Georgetown College, Georgetown, Washington DC, USA, working
            1882-1886: caring for health

            ◆ Woodstock Letters SJ : Vol 19, Number 1

            Obituary

            “Br Thaddeus McKenna SJ” p118

            Died at Georgetown, January 13th1886

            No student of Georgetown for the last thirty years was long at the college without making the acquaintance of Br McKenna. Few however knew him by any other name than the
            “Captain”. He was born on March I9, 1818, and entered the novitiate at Frederick on Sept. 5, 1843. At the end of his noviceship he was sent to Georgetown College. Soon afterwards he was sent to Worcester and Frederick for short periods, after which he returned to Georgetown there to spend the rest of his days. About five years before his death he was stricken with palsy, from which he suffered almost continually up to the time of his death. He seemed to be always thinking of and preparing for death. He was finally relieved from his long martyrdom on Jan 13th, 1886, at the age of 68 years.

            IE IJA J/1733 · Person · 06 September 1826-08 April 1904

            Born: 06 September 1826, Glaslough, County Monaghan
            Entered: 10 July 1854, Abbaye Saint-Acheul, Chaussée Jules Ferry, Amiens, Hauts de France, France - Franciae Province (FRA)
            Ordained: 1859, All Hallows College, Dublin
            Final Vows: 15 August 1871
            Died: 08 April 1904, Boston College, Boston, MA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            Older Brother of Patrick McQuaid (MARNEB) - RIP 1885

            1854-1856: Abbaye Saint-Acheul, Chaussée Jules Ferry, Amiens, Hauts de France, France (FRA), Novitiate
            1856-1859: La Maison de Saint-Michel, Laval, Pays de Loire, France, Theology
            1859-1864: Guelph Residence, Guelph, Ontario, Canada, Minister, Curate
            1864-1865: St Joseph’s, Third and Jackson Street, Troy NY, USA, Curate (CAMP from 1864)
            1865-1867: Guelph Residence, Guelph, Ontario, Canada, Minister, Curate
            1867-1868: St Ignatius, Park Avenue, New York NY, USA, Minister, Parish Priest
            1868-1870: St John’s College, Fordham, Bronx, New York NY, USA, Parish Priest (NEBCAN from 1869)
            1870-1871: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Tertianship
            1871-1888: St Peter’s Church, Grand Street, Jersey City NJ, USA, Curate
            1874-1879: St Peter’s Church, Jersey City NJ, USA, Superior from 31/07/1874, Parish Priest (MARNEB from 1879)
            1879-1888: Vice Rector from 31/07/1880, Parish priest
            1888-1897: St Joseph’s Church, Third and Jackson Streets, Troy NY, USA, Superior, Parish priest
            1897-1901: Holy Cross College, Worcester MA, USA, Spiritual father
            1901-1904: Boston College, Harrison Avenue, Boston MA, USA, Spiritual Father

            ◆ Woodstock Letters SJ : Vol 7, Number 1

            “Missionary Labours : Brief Account of Missions given by Father Coghlan SJ and Companions” p31

            Feb 4th On the 4th of February, 1877, Fr Coghlan, assisted by Frs Niederkorn, McQuaid and Bouige, opened a mission in St Mary's Church, Troy, NY. From the day of the opening, the church was too small to contain the crowd. Our Fathers of Troy, and the Rev professors of the Seminary there, kindly helped to hear Confessions: the venerable pastor Fr Havermans was indefatigable. The fruits were abundant, viz: nine thousand five hundred Communions, about eighty First Communions of adults and forty-three converts.

            ◆ Woodstock Letters SJ : Vol 33, Number 1

            Obituary

            “Father John McQuaid SJ” p231

            Father McQuaid was born near to the village of Glasslough, Sept 6, 1826, in the parish of Donagh, County Monaghan, Ireland. He received his early education in one of the national schools of his native parish. He began his classical studies in the classical school in the town of Monaghan kept by a Mr Moones, who was a distinguished scholar, and completed them in the seminary of the Archdiocese of Armagh.

            From this seminary he went to the college of Maynooth where he went through the course of theology. On the completion of his course he joined the Society choosing the Province of France, which then had attached to it the Mission of New York and Canada. After his novitiate he was sent to Laval to repeat his theology and spent four years going through the complete course, not being ordained till the end of the fourth year. As he was destined for the Mission of New York, obtained permission to visit his native country en route for America and it was at All Hallows College near Dublin, that he was ordained priest.

            This was in I859 and a few weeks after his ordination he set sail for America. He taught in St Francis Xavier's and Fordham a number of years and spent the rest of his life especially in parish work. He was Parish priest of our church at Fordham for a number of years, Rector of St Peter's College Jersey City, for eight years and then was pastor of our church at Troy. The last years of his life he spent as Spiritual Father at Holy Cross, Worcester and at Boston. His last illness began at the beginning of February with what seemed a slight cold and a slight congestion of the right lung. On February 11 the last sacraments were given to him. On Good Friday, April 1st, it became apparent that, despite the untiring skill of the physician, careful nursing and every attention that was able to be supplied, God was calling his good priest home. Up to this time - in fact, up to Easter Sunday night - he was never forced to take to his bed. He walked about his room, even took little strolls through the corridor, or smilingly came the Father Rector's room to see, as he said, that '”Superiors were well”. On Easter Sunday night the last sacraments were given him for the second time and the end seemed near. He received Holy Communion every morning during his sickness, except the morning of April 8th, when he could not swallow the sacred Particle. Consciousness remained to the last. He died peacefully on Friday, April 8th.

            One who lived with Father McQuaid when he was Rector and was his superior at the time of his death, writes as follows of the good Father:-

            “As confessor in the church he was loved by his penitents for the consolation and cheerfulness he imparted. As Spiritual Father all loved him for his virtues, brilliant among which was his even charity. As member of the Community we admired him at all times, but especially in recreation, where his cheerfulness, sweet good humor, and simple pleasantness, coupled with the delightful manner of the perfect gentleman, made all happy. Whenever a point of theology was under discussion, Father McQuaid's opinion was appealed to as the best decision. In general, I know of no characteristic of the good Father's which impressed me more than his unfailing cheerfulness, and this he communicated to all who met him. . He showed himself a consummate gentleman and a perfect religious. His simple, childlike obedience was wonderful; and there was never a murmur or sign of impatience during his sufferings. Instead, there were words of thankfulness for even the least service done him. We all feel, indeed we know, that his own words spoken to the physician and to me a few days before his. death have been realized in fact, ‘In a few days heaven will be mine”.” RIP

            IE IJA J/1734 · Person · 17 March 1827-09 October 1885

            Born: 17 March 1827, Glaslough, County Monaghan
            Entered: 06 June 1854, Maison Saint-Joseph, Boulevard Gouin, Sault-au-Récollet, Montréal, Québec, Canada - Franciae Province (FRA)
            Ordained: 1865
            Final Vows: 15 August 1875
            Died: 09 October 1885, St Vincent’s Hospital, New York, NY, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            Part of the Boston College, Harrison Avenue, Boston MA, USA, community at the time of death

            Brother of John McQuaid (MARNEB) - RIP 1904

            1854-1856: Maison Saint-Joseph, Boulevard Gouin, Sault-au-Récollet, Montréal, Québec, Canada (FRA), Novitiate
            1856-1860: Xavier College SJ, West 15th Street, New York NY, USA, Regency
            1860-1864: Boston Seminary, Harrison Avenue, Boston MA, USA (MAR), Theology
            1864-1865: St John’s College, Fordham, Bronx, New York, NY, USA, Theology (CAMP from 1864)
            1865-1866: Xavier College SJ, West 15th Street, New York NY, USA, Teaching
            1866-1867: St John’s College, Fordham, Bronx, New York, NY, USA, Curate
            1867-1868: Guelph Parish, Guelph, Ontario, Canada, Curate
            1868-1871: Chatham Parish, Chatham-Kent, Ontario, Canada, Curate (NEBCAN from 1869)
            1871-1872: St John’s College, Fordham, Bronx, New York NY, USA, Teaching
            1872-1873: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Tertianship
            1873-1882: Xavier College SJ, West 15th Street, New York NY, USA, Missioner, then Teaching from 1878 (MARNEB from 1879)
            1882-1884: St Joseph’s Church, Third and Jackson Streets, Troy NY, USA, Curate
            1884-1885: Boston College, Harrison Avenue, Boston MA, USA, Curate

            ◆ Woodstock Letters SJ : Vol 15, Number 1

            Obituary

            “Father Patrick McQuaid” p120

            Father McQnaid was born on the 17th of MArch, 1827. He entered the Society on the 6th of .June, 1854. After two years of Noviceship he was sent to St Francis Xavier's College, New York, as Professor in the Preparatory Department. The College was still almost in its infancy, and many were the trials ami inconveniences of all connected with it, whether as teachers or as prefects. It is not easy now to understand all the troubles and difficulties that Mr McQuaid had then to undergo in the fulfilment of his daily duties. Still he went bravely on until1859, in which year he began his theological studies. After his ordination, which took place in 1865, he returned to St Francis Xavier's College, and was engaged in teaching. During the years 1870 and 1871, Father McQuaid was stationed at Chatham, Canada W, and was occupied with parochial duties. In this work he showed great zeal. He never seemed to think of his own ease or comfort. He was always ready to hear confessions, and ever glad to have an opportunity of conferring grace upon some poor soul through the administration ofthe Holy Sacraments. It is not pleasing to human nature to have to suffer either from the extremes of heat or cold. Yet on the coldest day in Canada, he seemed not to think of self when there was some duty to be performed which called him out in the snow and ice. Even at night he seemed glad to go on some distant sick-call. Sometimes, at the dead hour of the night, when he heard the bell ring, and knew that the Father whose turn it was to attend sick-calls was unwell, or already gone to see the dying, he would immediately hasten to answer the call, and then go without hesitation to visit the sick. Fr McQuaid was well acquainted with the needs of the people under his care and never lost an occasion of preaching to them on their several dutis. He was an obedient religious and ever most willing to go where he was sent, or to do what he was told, by his Superiors. While teaching, he won the affection of his class by many little acts of kindness. The boys, too, liked him as a confessor, and great numbers of them eagerly thronged to his confessional. For some years Fr McQuaid took part in the arduous labors of a missionary band. That he devoted himself to the work allotted him as a inissionary, all can testify who then knew him.

            Fr McQuaid departed this life on the morning of October 17th, 1885, at St Vincent's Hospital, New York City. He had recently arrived there from Boston where he had been an invalid for some months.

            IE IJA J/1756 · Person · 25 July 1799-02 January 1868

            Born: 25 July 1799, Kilrush, County Wexford
            Entered: 28 November 1839, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: - pre Entry
            Final Vows: 15 August 1852
            Died: 02 January 1868, Holy Cross College, Worcester, MA, USA - Marylandiae Province (MAR)

            1839-1841: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1841-1843: St Thomas, Port Tobacco, MD, USA, Missioner at Pomfred, Newport, Cobb-neck and Cornwallis-neck MD, USA
            1843-1844: Georgetown College, Georgetown, Washington DC, USA, Pastor atHoly Trinity Church, N Street, Georgetown, Washington DC, USA
            1844-1847: Holy Cross College, Worcester MA, USA, Spiritual Father, Teaching
            1845-1847: Minister, Procurator, Teaching
            1847-1848: St Thomas, Port Tobacco MD, USA, Missioner at Newport, Cobb-neck and Cornwallis-neck MD, USA
            1848-1850: Old Town, Maine USA, Superior, Mission to local Native Americans
            1849-1850: Mission to local Native Americans
            1850-1852: St Thomas, Port Tobacco MD, USA, Superior, Curate
            1852-1853: Georgetown College, Georgetown, Washington DC, USA, Minister
            1853-1854: Eastport Mission, Eastport, Maine, USA, Missioner
            1854-1855: Holy Cross College, Worcester MA, USA, Missioner
            1855-1856: Eastport Mission, Eastport, Maine, USA, Missioner
            1856-1857: Holy Cross College, Worcester MA, USA, Minister, Teaching, Spiritual Father
            1857-1858: Newtown Residence, Newtown MD, USA, Superior, Missioner at Leonardstown MD
            1858-1860: St Inigo’s Residence, St Inigo’s MD, USA, Superior, Curate
            1860-1868: Holy Cross College, Worcester MA, USA, Minister, Teaching
            1861-1864: Teaching, Assistant Procurator, Spiritual Father
            1864-1866: Assistant Procurator, Spiritual Father
            1866-1868: Caring for health

            ◆ Woodstock Letters SJ : Vol 15, Number 1

            “Newton Manor, Appendix : Father James Moore SJ” p24

            This Father was born in Ireland, on the 25th of July, I799· He entered the Novitiate on the 18th of November, I839. He had been a Sulpitian before being a Jesuit. In I840, he was a novice at Frederick and visited the prison and hospital. In 1841, he was Superior at St Thomas'. In 1844, he was attached to Trinity Church Georgetown, and confessor of the children of the Visitation Convent. In 1845, he was with Father Thomas Mulledy at the college of the Holy Cross. The next year, Father Ryder being Rector, he was Minister and professor of French. Wth him were Fathers George Fenwick and Philip Sacchi. In I847, he became Superior of St Thomas'. In 1848, he was Superior of the Indian Mission in Old Town, and had as his assistant the venerable Father Bapst. In 1849, he was still at Old Town, but not Superior. In 1851, he once again became Superior of St Thomas'. In 1854, he was in Maine. In 1855, he was in the state of Massachusetts. In 1856, he was at Eastport and visited the surrounding districts. In 1858, he was Superior at Newtown. In 1859, he was Superior at St Inigoes. In 1861, he was at Holy Cross College as Minister. In 1868, his health failed him. The following year, on Jan. 2nd, he expired at Holy Cross.

            IE IJA J/1781 · Person · 01 March 1834-23 March 1891

            Born: 01 March 1834, Ballymahon, County Longford
            Entered: 06 June 1858, Maison Saint-Joseph, Boulevard Gouin, Sault-au-Récollet, Montréal, Québec, Canada - Franciae Province (FRA)
            Final Vows: 07 May 1869
            Died: 23 March 1891, Holy Cross College, Worcester, MA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1858-1860: Maison Saint-Joseph, Boulevard Gouin, Sault-au-Récollet, Montréal, Québec, Canada (FRA), Novitiate
            1860-1862: Maison Saint-Joseph, Boulevard Gouin, Sault-au-Récollet, Montréal, Québec, Canada, working
            1862-1874: Sacred Heart, Wikwemikong, Manitoulin Island, Lake Huron, Ontario, Canada, working (CAMP from 1864) (NEBCAN from 1869)
            1874-1883: St John’s College, Fordham, Bronx, New York NY, USA, working (MARNEB from 1879)
            1883-1884: St Ignatius, St Inigoes MD, USA, working
            1884-1890: Novitiate, East 2nd Street, Frederick MD, USA, working
            1890-1891: Holy Cross College, Worcester, MA, USA, Caring for health

            ◆ Woodstock Letters SJ : Vol 20, Number 2

            Obituary

            “Brother Patrick Muldoon SJ” p448

            Br Patrick Muldoon was born in the County Longford, Ireland, on March 1, 1834. He left Ireland and went to Guelph in Canada at the age of He entered the novitiate at Sault-au-Récollect, June 5, 1858. After three years spent there, he was sent to the Indian Mission at Manitoulin Island, where he spent eleven or twelve years. Speaking of this time afterwards to some of his companions he often said, he “thought our Lord in his mercy would remit some of his purgatory on account of the sufferings endured there by reason of the long and severe winter seasons”.' From the Island he went to Fordham, where he had charge of the farm for a number of years. Thence, in 1883, Superiors sent him to St Inigo's. Here his health broke down and he was removed to Frederick, where he acted as porter. During this time the dropsy,·which troubled him for years, grew decidedly worse, and with the hope that the cool, clear air of the north might relieve him, he came to Worcester at the beginning of lasr autumn. He rallied for a while, but shortly after Christmas: he rapidly grew worse, and towards the end of February was unable to leave his bed in the infirmary. During all his sickness he edified, and even amused, all who visited him by his cheerfulness and gayety and resignation to his sufferings. Never an impatient word, never even seeking for those little comforts which are always due to the sick. He welcomed the approach of death, for, as he said himself, “he had prepared himself as well as he could, and had received the last rites of the Church, and was dying in the Society, and there was no longer any use for him except to trouble his brothers in the Lord”.' He died on the afternoon of the 23rd of March, 1891, with the names of Jesus and Mary on his lips. RIP

            IE IJA J/1786 · Person · 23 June 1833-13 February 1901

            Born: 23 June 1833, Omagh, County Tyrone
            Entered: 06 November 1850, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 28 July 1864, Woodstock College MD, USA
            Final Vows: 15 August 1870
            Died: 13 February 1901, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1850-1852: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1852-1853: Novitiate, East 2nd Street, Frederick MD, USA, Rhetoric
            1853-1854: St Joseph’s College SJ, Willing’s Alley, Philadelphia PA, USA, Regency
            1854-1858: Gonzaga College SJ, I Street, Washington DC, USA, Regency
            1858-1859: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Regency
            1859-1860: Georgetown College, Georgetown, Washington DC, USA, Philosophy and Regency
            1860-1863: Boston College, Harrison Avenue, Boston MA, USA, Philosophy then Theology
            1863-1868: Georgetown College, Georgetown, Washington DC, USA, Theology (1 year)., then Teaching
            1868-1869: Novitiate, East 2nd Street, Frederick MD, USA, Tertianship
            1869-1871: Georgetown College, Georgetown, Washington DC, USA, Teaching
            1871-1875: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Minister, Prefect of Scholastics, Procurator
            1875-1882: Georgetown College, Georgetown, Washington DC, USA, Minister, Procurator
            1880-1882: Procurator, Teaching
            1882-1886: Woodstock College, Woodstock MD, USA, Minister, Procurator
            1886-1887: Georgetown College, Georgetown, Washington DC, USA, Minister, Procurator
            1887-1890: Conewago Residence, McSherrystown PA, USA, Superior, Curate, Procurator
            1890-1900: Holy Cross College, Worcester MA, USA, Minister, Procurator
            1893-1900: Procurator
            1900-1901: Novitiate, East 2nd Street, Frederick MD, USA, Procurator

            ◆ Woodstock Letters SJ : Vol 30, Number 3

            Obituary

            “Father John B Mullaly SJ” p451

            (We are indebted for the greater part of this notice to Father Doonan's sketch of Father Mullaly in “The Holy Cross Purple” for February, 1901)

            Father John B. Mullaly was born at Omagh, County Tyrone, Ireland, June 23, 1833. He was the nephew of Father Joseph B O'Hagan, whose advice and example induced the young Mullaly to come to America and enter the Society. He came to this country at the age of seventeen and went at once to Frederick, beginning his novitiate there on November 6, 1850. After his novitiate he had one year Juniorate under Father George Fenwick and spent his first year in teaching at St Joseph's College Philadelphia, which had been opened only two years before. Here he taught but one year and was then transferred to our college at Washington where he taught four years more spending a sixth year of teaching at Loyola College Baltimore and then a year as prefect at Georgetown. This brings us to 1860 when the scholasticate was opened at Boston and here Father Mullaly was sent for his Philosophy. Here too he began his Theology finishing the course at Georgetown, whither the scholasticate was transferred, and where he was ordained in 1864. The following autumn he was made First Prefect of Georgetown College, a position he held for seven years when he was transferred to Loyola College as Minister for four years. The five following years he was Minister and Procurator at Georgetown and procurator for two years more. These were difficult times for Georgetown as the new building was being put up and the strain on the finances of the college was great. In the Fall of 1882 Father Mullaly came to Woodstock as Minister and Procurator; he remained in that office for four years. This was at a time when the numbers of the Collegium Maximum reached its highest point and the labors of the Minister were great. Another year as Minister and Procurator at Georgetown and three years as Superior of Conewago bring us to 1891 when the Father was sent to Holy Cross College where he spent the last nine years of his life in the charge of Procurator. In 1899 feeling his health failing he asked to be sent to Frederick that he might the better prepare for death. “My time has come”, he told one of Ours who knew him well, “I shall not live long”. His request was granted and he was assigned to Frederick, but he was so much needed at Worcester that he was asked to stay a year longer and to this he readily consented. The following Fall he was sent to Frederick, where in November 1900 he celebrated his golden jubilee, and here also, three months later, on February 13, 1901 he went to his reward.

            Though this frame-work of Father Mullaly's life shows that he filled always important and responsible charges, it will disclose to those who did not know the man and who had no opportunity of observing his career, little idea either of his character or his labors. He was a devoted worker. By taste and qualifications he was what one would call “a man of affairs”, and his successful conduct of the business interests of Georgetown University, Holy Cross College and the House of Studies at Woodstock stamped him as a man eminently fitted for the offices which, for nearly all the years of his priestly life, engrossed his time.

            Of a diffident and retiring nature, he had no attraction to the ministry of preaching: but he possessed rare gifts as a confessor and spiritual director. Fortunate, indeed, were the sick who enjoyed his ministrations. To the intelligent zeal and self-sacrificing devotion of an apos- tolic priest, he added the tenderness of almost a woman's sympathy.

            In no position,-perhaps, did he display to greater advantage his admirable qualities as man and priest than when filling the office of First Prefect at Georgetown. He was a kind father, true friend and wise counsellor to the boys under him, and no student not wholly irredeemable could withstand the appeal which came from a warm heart actuated by disinterested zeal for his welfare.

            To his religious brethren Father Mullaly leaves the memory of a holy life, which they can cherish as precious in the sight of God and which they can recur to as a safe pattern for imitation. His was eminently a life ordered by the religious rule which he chose in early youth, and his observance of that rule even to the last was characterized by the scrupulous fidelity and exactness of a novice. No one acquainted with the deceased could fail to recognize the spirit of genuine piety and simple devotion actuating his every action. He had a great devotion to our Lady and he never went on a visit or for a drive without, as he was starting out, imploring her protection by reciting her Litanies. Were he accompanied by any of Ours he would invite them to join with him and at once would begin with the Kyrie Eleison. One of Ours watched him one day as he was driving Father Provincial to the railroad station to see if the presence of so high a superior would prevent him from his practice. They had hardly started before he began as usual the Kyrie Eleison. It was a custom he had learned at the novitiate and he kept it faithfully to the end of his life. Indeed his example in this had a greater effect than the good Father ever knew, for it lived after him. At the time of his death this practice was told to our young scholastics at Woodstock and they determined to imitate it in honor of our Lady. And from that time the “Woodstock Walking Club” adopted the practice of saying the Litanies of our Blessed Lady on all their walks.

            Were we asked to name the dominant characteristic of Father Mullaly, we should designate loyalty. He was loyal to God, loyal to the Society of Jesus and loyal to his friends, and in all these several relations his loyalty stood any and every test put upon it. A holy and apostolic priest, a fervent and exact religious, a true and constant friend, he met conscientiously every demand made upon him. Never had man warmer friends, never did man better deserve them. It was almost impossible for Father Mullaly to detect a flaw in the character of his friends, and nothing could induce him to comment disparagingly upon the conduct of those he loved. Indeed, charity of thought and word was the outgrowth of the gentle, kindly nature with which God endowed him.

            If community of interests with the youth preserves youth under the accumulation of years, then may we question if Father Mullaly ever grew old. The personal pride which he took in the intellectual and athletic triumphs of our boys of Holy Cross in the last decade was not less intense than the interest with which he followed similar achievements of the Georgetown boys, “just after the War”,' when the varying successes of “the Stonewalls”' and “the Quicksteps” divided the honor of our national game. In many a home, distant from Holy Cross and Georgetown, where the old boys have established themselves, the announcement of Father Mullaly's death will be received with genuine sorrow, and in the restricted circle of those whom he had as friends his death will be felt as a household sorrow and a personal loss.

            “Vir prudens et justus” is the eulogy that Holy Church pronounces on her saintly dead. It is without exaggeration or infringement of truth that the same commendation can be bestowed upon the deceased. Just he was in all the relations of life, to God and his fellow man. Prudent, likewise, to a degree exceedingly rare even among men of circumspection and self-control. A tribute well worth winning was paid him, on the announcement of his death, by a friend who knew him first in her girlhood days and retained his regard to the last. “He was”, said this friend, “the most prudent priest I ever knew”.

            With this commendation of Holy Church upon his life, we ask in his behalf the last duties of affection from the friends who loved him. It is the request he would make of us, one and all: “Pray for my soul”. Generous himself in life to those who died in the Lord, God will not permit him to tarry in purgatorial waiting, for want of holy suffrages so prized by those who pass from life.

            May he rest in peace and let perpetual light shine upon him!

            IE IJA J/1816 · Person · 29 September 1825-06 September 1895

            Born: 29 September 1825, Whitechurch, County Kilkenny
            Entered: 13 April 1844, St Mary’s College SJ, St Mary’s, KS, USA - Franciae Province (FRA)
            Ordained: 18 August 1859, Paderborn, Germany
            Final Vows: 15 August 1865
            Died: 06 September 1895, St Joseph’s Church, Third and Jackson Streets, Troy NY, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1844-1846: St Mary’s College SJ, St Mary’s, KS, USA (FRA), Novitiate at St Louis College, Grand Boulevard, St Louis, MO, USA
            1846-1852: Xavier College SJ, West 15th Street, New York NY, USA, Regency
            1852-1856: St John’s College, Fordham, Bronx, New York NY, USA, Regency and Theology
            1856-1858: La Maison de Saint-Michel, Laval, Pays de Loire, France, Theology
            1858-1860: Paderborn College, Westphalen-Hof, Paderborn, North Rhine-Westphalia, Germany (GER), Theology
            1860-1861: Novitiate, East 2nd Street, Frederick MD, USA, Tertianship
            1861-1864: St Anne’s Church, Broadway and Emslie Street, Buffalo, NY, USA, Military Chaplain in American Civil War
            1864-1865: Guelph Parish, Guelph, Ontario, Canada, Minister, Curate (CAMP from 1864)
            1865-1866: Curate
            1866-1870: Collège Sainte-Marie, rue Bleury, Montréal, Québec, Canada, Assistant Prefect of Studies (NEBCAN from 1869)
            1867-1871: Teaching, Confessor, Curate, Teaching
            1871-1872: Xavier College SJ, West 15th Street, New York NY, USA, Missioner
            1872-1873: St Anne’s Church, Broadway and Emslie Street, Buffalo, NY, USA, Curate on German Mission
            1873-1874: Collége Sainte-Marie, rue Bleury, Montréal, Québec, Canada, Teaching
            1874-1882: St Joseph’s Church, Third and Jackson Streets, Troy NY, USA, Curate, Teaching in Night School (MARNEB from 1879)
            1877-1878: Prefect of Studies in school, Teaching, Assists in Church
            1878-1882: Curate
            1882-1883: Xavier College SJ, West 15th Street, New York NY, USA, Curate
            1883-1888: St Joseph’s Church, Third and Jackson Streets, Troy NY, USA, Curate
            1885-1888: Curate at St Michael’s Church, Williams Road, Troy
            1888-1891: St Laurence O’Toole’s Church, Park Avenue, New York NY, USA, Curate
            1891-1892: St Joseph’s Church, Third and Jackson Streets, Troy NY, USA, Spiritual Father, Curate
            1892-1894: Holy Cross College, Worcester MA, USA, Spiritual Father
            1894-1895: St Joseph’s Church, Third and Jackson Streets, Troy NY, USA, Minister, Curate, Teaching in parish school

            https://www.fordhamprep.org/alumni/hall-of-honor/inductees/single-post/~board/hall-of-honor/post/rev-michael-nash-sj

            FORDHAM PREPARATORY SCHOOL

            Hall of Honour Inductees

            Rev. Michael Nash, SJ
            Inducted in 2017
            Prep Prefect/Dean of Students & Teacher (1846-1847; 1852-1856)
            Chaplain, US Army
            Educator, Administrator & Chaplain, Various Jesuit Institutions

            The life and times of Fr. Michael Nash, SJ read like a 19th-century American epic. From the bustling Port of New York to the rolling hills of the Bluegrass State, and from the Native Americans he romanticized and admired to the wounded soldiers he served on Civil War battlefields, Michael Nash’s memoirs are the stuff of historical high adventure, beginning — as so many great American stories do — with a long, slow voyage from distant shores.

            Michael Nash was born on September 24, 1824 in County Kilkenny, Ireland. His parents, James Nash and Catherine May Nash, were farmers, and in 1830, they began to receive notices from America that some land had been left to them outside of Louisville, Kentucky. Concluding that it would be best to see the land in person before deciding to move the entire family across the Atlantic, James arranged to make the journey with his son Michael, leaving his eldest son, Thomas, to help manage the family farm.

            Upon arrival in Kentucky, James ultimately determined that the land was too far from a market or a railroad for a farm. Young Michael, however, fascinated by the American frontier, begged his father allow him to stay. James agreed and Michael would be placed in the care of Fr. James Quinn in Louisville, his education completed at St. Louis Church and St. Joseph’s College in Bardstown, Kentucky.

            In the historic year of 1841, as Bishop Hughes was busy founding his school back in the Bronx, a teenaged Michael Nash was in Kentucky deciding on a course for his future — whether he should continue at St. Joseph’s towards an undergraduate degree, or if he should apprentice himself to a local coppersmith who was a longtime friend of the Nash family. He consulted with his guardian, Fr. Quinn, who had just recently had a providential meeting with a certain Fr. William Stack Murphy, SJ, from St. Mary’s College near Lebanon, Kentucky. Michael’s future, urged Fr. Quinn, was at St. Mary’s.

            For the next three years, Nash would live and study with the Jesuits at St. Mary’s, in time deciding to enter the Society himself on April 13, 1844. A moody and often quick-tempered young man, Michael Nash faced doubts and misgivings during his time in the novitiate. With prayer, however, and Fr. Murphy’s encouragement, Nash persisted, and in September 1845, he found himself as a Jesuit novice on the faculty of the St. Ignatius Literary Institution, a newly opened Jesuit school in Louisville.

            On August 9, 1846, a few months after professing his first Jesuit vows, a 21-year-old Nash arrived at Rose Hill with five of his brother Jesuits on the New York and Harlem Railroad. The stern-faced scholastic was immediately made prefect of the Second Division boarding students who were staying on campus for the summer. In other words, Mr. Nash was made the first Jesuit dean of Fordham Prep. “Young fellows from Mexico, Cuba, South America, West India Islands, and from the Southern States, with a few from Brooklyn and New York,” he would note of his first Prep students in his diary.

            It would be the start of a year-long stint at Fordham, functioning as prefect of the Prep boys — both during the day as well as at night in the dorms — as well as the proctor for morning Mass and evening study hall, and moderator of all sports and activities. He also taught English and Latin. In a sentiment that would be echoed by generations of scholastics (and young lay teachers) after him, Mr. Nash would note of his first year at the Prep that “there was barely time to rest.”

            After a year in the Bronx, Nash’s next historic undertaking would take him into Manhattan, where, under the direction of Fr. John Larkin, SJ, he was part of a group of Jesuits sent with a few coins in their pockets to found the Church and School of the Holy Name on Walker Street. When their church and school burned to the ground in January 1848, Fr. Larkin was able to obtain a parcel of land between 15th and 16th Street suitable to rebuild. Its doors would open for the first time on November 25, 1850. And so, Michael Nash would have a part in the founding of the school that would come to be known as Xavier High School.

            Mr. Nash returned to Rose Hill in the Summer of 1852 for the philosophate and theologate portions of his formation. He remained at Fordham, resuming his former prefect duties as he made his studies. Students of the day would later recall Nash’s “iron-like stare” as he watched over them.

            In August 1856, he found himself worn out from sickness and diagnosed with tuberculosis by the campus physician. He was sent overseas to consult a lung specialist, the private doctor of Emperor Louis Napoleon, who determined that Nash did not have consumption after all, but was severely overworked and physically exhausted. He was allowed to recover and complete his studies in France and Germany and to prepare for his ordination on the Feast of St. Ignatius, July 31, 1859 in Paderborn, Westphalia.

            Fr. Nash, SJ returned to the states in September 1860, and was sent to Frederick, Maryland to continue his convalescence at the novitiate. Within a few months, however, he received word from his superiors that he would be embarking on his next great adventure: The Civil War. As chaplain to the Staten Island-based Sixth Infantry Regiment, “Wilson’s Zouaves,” Fr. Nash would be stationed near the Gulf of Mexico. In addition to the Confederate enemy, he would face oppressive heat, tropical rains, snakes, alligators, disease, and anti-Catholic sentiment even from fellow Union troops. Nonetheless, his time at war was also marked by extraordinary moments of fortitude, grace and compassion as he brought consolation to the fearful, tended to sick the wounded on both sides, and comforted the dying of all denominations.

            Bidding farewell to the “boys” of his regiment on June 25, 1863, Fr. Nash would spend a number of years working at various Society schools and missions in New York and Canada. After a brief time as vice president of Fordham Prep and University during the 1863-1864 school year, he headed north first to teach at a mission school among a congregation of German Jesuits at St. Stanislaus in Guelph, Ontario, and then to teach English and Latin at St. Mary’s College in Montreal. After a brief stint at St. Joseph’s Church in Troy, New York, he returned to Canada, splitting his time from 1866-1869 between St. Mary’s and ministering to lumberjack settlements and nearby Catholic Native American communities.

            Fr. Nash was no stranger to the railroads throughout the early 1870s, serving as a retreat master back in Louisville, a military chaplain at Xavier and West Point, and an English teacher at the newly-opened Canisius College in Buffalo before heading north once again to live and work in and around Montreal. In 1874, he was sent back to St. Joseph’s in Troy. With the exception of a few semesters as spiritual director at Holy Cross in Worcester, Massachusetts and some time at St. Lawrence O’Toole Church in Manhattan (today, St. Ignatius on the Upper East Side), Nash would remain in Troy for the rest of his life, preaching and saying Mass, ministering to the sick through terrible winters and a deadly small-pox outbreak, and running a school for local boys considering the priesthood.

            Fr. Michael Nash passed away on September 6, 1895, a few weeks before his seventy-first birthday. In his obituary, his brother Jesuits would describe Father as “brave man and naturally pugnacious; not afraid of danger and always ready for a daring expedition; and a capital storyteller who could amuse and interest his hearers for hours and hours.” In closing they would note, “Father Nash was exact in his religious duties. It is said that during the time he was with his Zouaves he never once missed saying his breviary. When not overcome by his fiery temper, he was amiable and made a number of warm friends. He was much loved by the poor wherever he went and he did not spare himself in laboring for them.”

            https://fordham.libguides.com/c.php?g=279634&p=2537066

            Fordham Monthly v14 no 8 (May 1896) 117-118, 141.

            Chaplains in the Civil War- articles from Fordham Monthly

            Father Michael Nash, S.J.

            Born: 1825, County Kilkenny, Ireland

            Died: 1895, Troy, New York

            Father Michael Nash’s connection to St. John College extends to even before its founding, for he was a student at St. John’s forerunner, St. Mary’s in Kentucky. At the outbreak of the Civil War his Jesuit superiors ordered him to serve in the Union Army as a chaplain; he was assigned to the 6th New York Volunteers. Luckily for Nash the regiment, including Colonel William Wilson, the leader of the regiment, was predominantly Catholic. His work with the men so inspired Wilson that he told Nash that would use his sword to spread the Catholicism as the only true religion.

            Nash’s first battle was at Fort Pickens off the coast of Florida in the gulf coast. The Union controlled a fort off the coast near Pensacola, which was controlled by the Confederacy. Most of his men headed into battle with little respect for their religion; as soon as they entered the fray much of that changed. Nash was there to comfort, preach, hear confessions, lead mass and provide support for the men in the most harrowing of experiences: war.

            After the war, worked at Holy Cross and in Troy, New York where he died in 1895.

            ◆ Woodstock Letters SJ : Vol 26, Number 2

            “Reminiscences of Father Michael Nash SJ ” p257

            The following reminiscences were prepared by Father Nash for the Woodstock Letters during t!te last year of his life. The part concerning Kentucky Has been carefully revised by Fathers Walter H Hill and Thomas H Miles, to whom we are greatly indebted for the care they had taken to verify and. correct the statements of the author. As it stands now it is believed to present a true picture of life in the old Kentucky Colleges of St Mary's and St Joseph's more than fifty years ago, and will senrve as a supplement to the histori9cal articles of Father W H Hill on the same subjext . (Editor W L)

            Birth and Early Days
            Michael Nash was born on the 29th of Sept., 1825, at Whitechurch, Parish of Ooning, County of Kilkenny, Ireland. When he was about five years of age his father, James Nash, was informed that a rich legacy had been left to him in the State of Kentucky, United States. The little knowledge then had of Kentucky, the difficulty of holding communication with so distant a State, and the scanty information received about the nature of the bequest, almost determined James Nash to take no notice of the legacy.

            Repeatedly receiving news, however, of the inheritance, and urged by friends to take some means of securing it, he consulted with the family whether the old homestead should be disposed of, and the whole family emigrate to the distant State of Kentucky, and accept the property, with whatever encumbrance might be connected with it. After mature deliberation it was decided that the head of the house should go himself to America, examine on the spot what had been left the family, and then judge whether the location should be refused, or whether the whole household should leave home and country, and emigrate for the then far off and unknown West.

            Preparations for the long and dangerous voyage were immediately begun. He was to take with him, as a companion, Thomas, the older of the two boys. Three days, however, before the sailing of the vessel, the mother strongly objected to the departure of Thomas. Nevertheless, as the passage had been paid, the younger brother, Michael was told to get ready and take Thomas’ place.

            Voyage to America
            On June 9, 1830, (1) we left the paternal home, put to sea the following day, and reached Liverpool on the 11th. Here we remained till July 1, on which day we set sail on board the “Star”, for the United States. After a tedious passage of 43 days we arrived in New York harbor August 12. We remained in New York till Sept 1, when we started for the West. Communication between the Empire City and Cincinnati, Louisville, Ky, St Louis and other cities of what was then called the far West, was difficult and therefore uncertain, and a trip from New York to any of those centres was a long and diversified voyage. The parties who had charge of my little self, having urgent business to transact in the heart of Kentucky, resolved to take the fast express line to the “Land of Blood”. After due inquiries we discovered that the “express” for Kentucky started every morning at 9 o'clock, from what at present is probably pier 1. The means of conveyance for this long trip were steam-boats, canal boats, stage coaches, and railroads or something resembling them. Accommodations were not then as they are to-day. The passenger canal boats were fitted up with benches, and were drawn by four and at times by six fairly good horses. At points, sometimes during daylight, at other times during night, we were transferred to rough mail “stages” seating inside and out sixteen passengers, and drawn according to the nature of the road by four or six horses. After a tiresome ride over a jolting road we were directed to resume our voyage on the canal. From Hollidaysburg to Johnstown, Pa, we had a trip on a railroad, or a mode of new to us all. Reaching the Alleghanies our train was halted at the base of the gigantic mountains, the locomotive of whatever kind it was, was detached from the passenger coaches, and we were informed that the cars were to run up the steep and rugged side of the towering mountain, without the locomotive. The two lines of rails laid up the steep grade differed in nothing from those over which we had been travelling; but between the two lines of rails ran a series of grooved wheels over which passed a monstrous cable or chain or perhaps both. After a brief delay, the long train of cars started up the threatening ascent, at first slowly, but soon with ever increasing speed. The situation appeared disquieting. The dense mountain forest came close up to the cars on either side. “Is there danger”, it was asked, “of anything giving way and allowing all to rush pell mell to the bottom?” The ascent is so steep that the front car seems about to make a back summersault, and crush into atoms all those closely following it. Late in the evening we arrived on the summit and discovered the mechanism and power that had taken us above the clouds. In an enclosure was a powerful engine, which, like a wild colt under training, galloped around, turning a windlass by means of which the train was brought to the top. The engine was aided in its prodigious efforts by the weight of a load descending the opposite side, and linked to the ascending train by a stupendous cable which saddled the mountain. Again we had recourse to stage coaches and canal boats by means of which we reached Pittsburg at the junction of the Alleghany and Monagahela Rivers after eight days and nights of continual travelling. Here we took passage on board of what is termed a “stern wheel” steamboat, ie, a steamboat whose stern is completed like the gable end of a house. Now to the height and width of this gable rises up a huge water-wheel worked by an engine in the hull of the boat. As these flat bottom boats can float in very shallow water, and as the Ohio, above Cincinnati, is usually shallow, stern wheel boats are the only kind used in navigating the upper Ohio. After having grounded many times, and after having lost several hours each time in extracting herself, our queer boat reached Cincinnati. Though we had paid our passage to Louisville, Ky, we were now informed that our boat would go no farther. Procuring new tickets we boarded a boat bearing a sign board, “direct for Louisville - starts immediately”. It remained at its dock, however, till evening. We reached Louisville, Ky, next day. The trip on the fast express from New York to Louisville lasted exactly eleven days and nights of uninterrupted travel.

            We lost no time in hunting up the legacy which was found to be rich farm land but far from any city, and no facility for reaching the distant market. No apparent possibility of having the services of a priest, of going to Mass, etc, could be discovered. Consulting present advantages and the spiritual good of his family, James Nash resolved to decline accepting the property and to return to Ireland.

            Remains at Louisville
            April 1832, all was arranged for our return to Ireland. Through the influence of friends I obtained from my father permission to remain in America. What my motive was in making the request I do not know - as far as I can analyze my thoughts, it was the vague hope of being a scout amongst the Indians.

            The day of my dear father's departure arrived, I accompanied him to the boat which was to take him up the Ohio to Pittsburg, and I begged to return home with him. After a steady and stern look at me he replied: “No. You must not change your mind so lightly. You have, more or less with my consent, taken the resolution to remain in America. You shall stay here now for at least two years. I have made arrangements with Rev Father Quinn,(2) who will be your guardian, about your schooling and your return home to Ireland. Go see him immediately, he will tell you what to do, and give you the advice which you have probably been expecting from me. Farewell-may God and His Mother protect you”.

            I called upon Father Quinn and it was agreed that I should go to school. There was at this time in Louisville a good priest, Father Rogers, who owing to frost bitten limbs - a legacy of his severe mission - was unable to attend to the duties of an active ministry. Learned, pious and zealous, Father Rogers chafed under his enforced idleness. With the consent of ecclesiastical authorities this good priest, opened what he called an academy in the basement of the church (St Louis). To this institution I was sent. In the September of 1839, however, the academy, for one reason or another was closed and the boys were advised to go to St Joseph's College, Bardstown, about forty miles southeast of Louisville. Acting on the advice, I with several others started for Bardstown. Of course, in those days there were no railroads in Kentucky. Taking the stage at four am, we reached Bardstown early in the evening of the same day. The trip was magnificent. The road throughout was a good turnpike. The horses were changed every ten miles, and were always in prime condition. The college with its extensive grounds and tastily laid out campus presented an attractive appearance to us newcomers.

            St Joseph’s College, Bardstown, Kentucky
            Presenting ourselves before the authorities, we found that Dr M J Spalding was no longer President but that the Rev J M Lancaster now (1840) filled that office. The professors were all able men. Rev Robert A Abell was Vice-President and professor of rhetoric and had for associates such men as Rev Edward Clark, Rev H Deluynes, Rev Charles Cipell, and others. There was a strong corps of assistant lay-teachers among whom I remember John R McAtee and William Sims. The prefects of discipline were laymen. The servants of the house were negroes, but under the supervision of matronly ladies.

            It was a strange thing to discover that the majority of students largely from the Southern States, were Protestants. Though hard to govern, these Southerners were much attached to the college. They defended the college by word of mouth as well as by pen against the slanderous attacks of the preachers of the town. Mr Foote of Mississipi, an old graduate, now become an able lawyer, came all the way to Bardstown from his Southern home to vindicate the honor of the college and of Nazareth Academy, a neighboring institution for girls. He boldly challenged the slanderers to a public discussion. All to no purpose. He then publicly denounced the minister in whose paper the calumny first appeared.

            Though the course of studies at St Joseph's was fair enough, discipline was lax. The year (1840-41) passed away satisfactorily, and vacation was at hand. I returned to Louisville. It now became a question whether I should go back to St Joseph's or learn a trade and it was agreed that I should become a brass finisher. The principal member of a firm, who was a friend of the family, had expressed his readiness to take me as an apprentice. I accepted the arrangement; but on my way up town, whom should I meet but Rev Father Quinn. Having acquainted him with what had been settled upon, he very positively forbid me to undertake anything, or bind myself in any way, until he could have a talk with me. “Come to me this evening” he said. Accordingly I called upon him. “All is right now”, he exclaimed as soon as he saw me. “Providence has sent me to-day a person whose very sight suggested to me what I should do with you. Rev William S Murphy, President of St Mary's College, near Lebanon, paid me a visit to-day. The moment I laid eyes on him, the thought struck me, that you should go to St Mary's to finish your studies. The gentlemen managing St Mary's”, he continued, “are not secular priests; they are religious of the Society of Jesus”. It was the first time I had heard of Jesuits. The information that several other boys of the old academy were going, reconciled me to the father's decision.

            ◆ Woodstock Letters SJ : Vol 26, Number 2

            “Reminiscences of Father Michael Nash SJ ” ...../continued p263

            St Mary’s College, Louisville, Kentucky
            September 1, 1841, was the day agreed upon for departure. Our route lead us through Bardstown. Early, therefore, on the appointed day, we took stage. To enjoy the trip, and banish the blues, we rode on the outside where there were seats for ten or twelve. As the Bardstown line did not go on to Lebanon, but to Nashville, we had to take another line which would take us by way of Springfield to Lebanon, Ky, only about five miles from the college. Springfield is an old town - the county seat of Washington Co, originally of both Washington and Marion, and of a somewhat aristocratic air. Arrived at Lebanon we found conveyance furnished by the college. Daily communication between the town and the college, on no other account than to dispatch and receive the mail, had to be kept open. We soon covered the five miles that separates the college from the town and brought up at the college gate - a rather pretentious one, flanked by two lodges. The gate opened upon what might be called a vacant park, beyond which stretched spacious play grounds. The college itself instead
            of being one large and continuous building was composed of some five or six substantial brick structures. On arriving at the main entrance, we were informed by some boys that Rev Father Rector, Father Wm S Murphy, was not at home, but would return in the evening. “Indeed” they added, “there is none of the fathers home. Leander Cannon, one of us, has charge of the boys that remain during vacation”. Mr C soon made his appearance and kindly volunteered to show us around. He first took us out on a magnificent terrace about one hundred and seventy-five feet long by sixty feet wide. On the north side of this esplanade, and opening on to it, was the study hall, a neat one story building. On each end, east and west, rose a square building used for class rooms. The chapel, dormitories, infirmary, clothes room, and the fathers' residence were in separate buildings ranged around. The lavatory was in the open air, around a never failing spring.

            In the meantime the Pres, Rev W S Murphy, had returned and hearing of our arrival, was desirous to meet us. He chatted with us pleasantly and tried to make us feel at home. After supper, followed by recreation and night prayers, we were conducted in silence the length of the terrace, to the dormitory building. The large room was lighted at one end by a floating taper in a tumbler of oil, at the other by a candle in a sconce attached to the wall. The bedsteads were long, and separated in the middle by a board to accommodate two occupants, sleeping feet to feet and furnished with another board at the side to prevent the accident of rolling out. There were no curtains. Our tin wash basins were placed near our beds. Rising in the morning, the boys, half dressed, hurried to the spring to make their ablutions and toilet. The Catholic boys of the sodality went to Mass every morning, although there was no rule that bound them. The others began their studies after morning prayers in common. Great freedom of “bounds” was allowed. On recreation days we might go where we liked, provided we were back for meals and evening studies. About this time (Sep 15, 1841) Father H C Deluynes arrived from Bardstown to enter the Society. Father Legouais, a veritable, but well proportioned dwarf, had charge of the Sodality of the BVM. He induced us to join his little family.

            The year passed off pleasantly. Examinations were held and vacation was inaugurated with a grand exhibition. Not in a hall, if you please, but out in the neighboring “Grove”. Men and women - the fathers, mothers, and sisters of the boys - began to arrive early in the day. Whence did the throng come? They seemed to have come from every part of the State. Both men and women were splendid riders and they were mounted on magnificent horses. Some families had come from places as distant as Lexington.

            The exhibition over, some of us boys made up a party to go across the country to Bardstown and there take stage for Louisville. After vacation 1842, spent very pleasantly, Joseph Kelly and myself returned. This scholastic year, ending July 1843, terminated with a grand exhibition, the chief feature of which was a dramatic performance. During this vacation, Bishop Chabrat, Coadjutor of Bishop Flaget, suggested to us that, instead of going back to St Mary's we should go to St Thomas' Seminary and there quietly finish our studies; but September (1843) found J Kelly and myself again on our road to the Jesuit College.

            June 5, 1843, Rev Dr M J Spalding - an old student of St Mary's in the founder's time - was invited by Father Murphy to preach in the college chapel on the anniversary of Father Byrnes' death. On this occasion a monument was erected by our fathers over the remains of the venerable founder.

            We from time to time received a visit from the venerable Father Badin. He was actually, the first priest ordained in the United States. This year passed away much as others. Hog killing time was a feature of every year. During this time our negro cooks gave us fine specimens of their culinary skill. They served us pork in every style, together with the inevitable, but always relished “Corn-dodger”; and we grew healthy and contented on the plain but abundant fare. This year we noticed that Mr Hennen, one of the scholastics, had for some reason unknown to us laid aside his cassock and joined the brothers. Very soon the good brother had an opportunity of proving his usefulness and skill. The father had just received a fine clock from France. On unpacking, it was found to have suffered some damage The brother soon set all to rights and put the eternally striking clock in place.

            The brothers were remarkably well liked by the boys. Brother Sene seemed to possess authority over the others, Brother Corne was as much respeeted as if he had been a priest. He had charge of the wardrobe. Brother Constance had charge of the refectory of the boys. Brother Ladore superintended the farm. During the vacation of 1843 Joseph Kelly made known to me his decision to enter the Dominican Order at St Rose near Springfield, and the following September he actually entered the novitiate at St Rose, taking the name Brother Austin. Father Murphy now called me to his room and plainly asked me what I intended to do with myself. I answered that I was undecided and there the matter ended for the time. About the 1st of April, 1844, however, he again called me. He informed me that two of the students, Graves and Bartlett, were about to enter the Jesuit novitiate, that he thought I too was called there. He thought I should, at least, make the eight days retreat under Father Gilles. I consented. The retreat over, I put on the habit, and began my noviceship April 13, 1844. There were four scholastic novices, James Graves, Mr Marechal, Judge Bartlet, and myself. Brother Garvey was a postulant lay brother.

            The Novitiate
            The novitiate was situated in the centre of a magnificent plain about one half mile from the college. The building was erected by Father Chazelle on ground that had been purchased by Ours. On Sundays we novices were sent out in different directions to teach catechism to the neighboring children assembled at certain centres or stations. The fathers had two missions at some distance from the college; the one at St Charles' a brick church, was attended by Father Lebreton; the other, at St Francis Xavier another brick church, in a little village called Raywick, was in charge of Father Petit its builder. A few months after putting on the habit, Father Murphy inquired about the state of my mind. I told him candidly, I was in a state of doubt about my vocation. “Pray wait” he said, “till the two years are up”.

            I humbly and fervently asked God not to listen to my natural desire to be free, but to keep me in the Order if it was His will. I opened my heart to Father Gilles. He assured me that I was called to the Society, and handing me a letter he said: “Here, this is for you”. It was a letter from Brother Corbett - a Christian Brother in Ireland and was just to the point. He seemed to have been inspired. Nobody could have suggested anything to him about my state. “Lay your hand on your breast”, he wrote, “and like a man say: ‘Lord, what wilt thou have me do?’ He Himself may tell you, or He may send you to some one else. Accept the answer as final - as from Himself”. Following this inspiration, I called on Father Murphy and made known my doubts and hesitancy. He simply pointed out the advantages I would have in religion to save my soul, and the dangers I would inevitably encounter in the world, and left the matter there. I went back to the novitiate to complete my two years.

            Louisville College
            In the month of September (1845), however, I found myself installed as a teacher in the “Collegium Inchoatum” which had been opened a few years before (in 1842) bv Father Evermond in Louisville. I had for fellow laborers Father De Merle, Mr Maréchal, Mr Ryan, Mr Gockeln, and Mr Graves. All improvements were stopped at the novitiate and it was closed for the time being. The new college, situated on Jefferson St, was a rented building, not very imposing, but offering many conveniences. Though we had but few students, Father Larkin, who had replaced Father Evermond, did not lose courage, but with the proper authorization set about having plans drawn for a church and college to be erected on a grand scale in what was known as Jacob's woods. The ground had been purchased in 1843 ; and it is now in the very heart of the city, as he foresaw it would be. The trees that were in the way were cut down, and ground was broken for the new structures, but they never went up!

            Very Rev Clement Boulanger, sent out as Visitor, called on us at our humble residence, and informed us that he had made arrangements with Bishop Hughes of New York to transfer the Kentucky Mission to his diocese - to St John's College, Fordham, or to Rose Hill as it was then called. Our house in Louisville was to close on the 15th of February at the end of the first session, and the community would in the meantime return to St Mary's, till further orders.

            The reason for this action was not given officially, but from what we know, we concluded that straightened relations between the Coadjutor Bishop Chabrat, and Ours was the principal reason. The saintly old Bishop Flaget was too old and feeble to attend to the affairs of the diocese, and his coadjutor, Bishop Chabrat, scarcely attempted to disguise his hostility to the Jesuits. There was in consequence no suitable field open to the zeal of the fathers, consequently they gladly accepted the invitation of Bishop Hughes to take charge of a college in the suburbs of the city of New York and later a church in the very centre of the great city. As the time of our departure drew near, by order of Rev Father Visitor, Father Larkin called on the Venerable Bishop Flaget to inform him of the decision come to of closing our houses and withdrawing from the diocese. The holy old man wept. Then Father Larkin made formal announcement to the students, that we were about to close.

            They were affected even to tears, and wished to know what their parents could do for us; and some of the parents themselves, informed of our intention, came to inquire whether they could help us in any way, thinking that we were financially embarrassed.

            Late in February 1846, the whole community, with the exception of Father Larkin and Brother Hennen, were one their way to St Mary's. We found Father Thehaud installed as Rector in place of Father Murphy.

            But now the time for pronouncing my vows was at hand. It was at the beginning of March 1846, for I had entered April 13, I844. I had not yet made the long retreat. Rev Father Visitor called me to get ready to make the thirty days' retreat under the direction of Father Gilles master of novices. I made the retreat on the 13th of April, 1846. I pronounced my vows in the domestic chapel of St Mary's.

            Migration to Fordham
            Migration from St Mary's to New York began early in August 1846. Father Murphy had been sent on ahead some time previous to make arrangements for our reception. We were dispatched in bands. Our band of five, under the leadership of Father John Ryan, left St Mary's July 31, Feast of St Ignatius, going by way of Loretto to Bardstown and thence by stage to Louisville. On August the 2nd we boarded the mail boat plying between Louisville and Cincinnati. Arriving at Cincinnati we enjoyed for a day the hospitality of our Missouri fathers and brothers, and then took the steamer for Pittsburgh. There was a low stage of water at the time and we ran aground many times before we got to Wheeling. At this place we were informed, that the boat could go no farther; and we were obliged to take the stage.

            The stage company, as a matter of prudence, usually started several coaches in company. Having secured seats we were soon off at a brisk pace on the road to the mountains. The gradual ascend was grand. Night, however, coming on, shut out the splendid views enjoyed by those who make the trip by day. A little before sunrise the drivers brought their stages to a halt on what they said, was the highest point. Late in the evening, without having met with the slightest accident or with a “knight of the road”" we reached Cumberland, whence we took train for New York, crossing the Potomac at Harper's Ferry.

            On our arrival at New York we were directed to the City Hall, where we found the cars of the New York and Harlem Rail Road which were to bring us to Fordham. Our train was soon under headway. We passed the Yorkville tunnel reached Harlem and Mott Haven. Between Mott Haven and Fordham there was then only one house, a farm house called Governor Morris's house. Finally after a ride of two hours we arrived at Fordham, Sunday evening August 9. 1846.

            St John’s College Fordham
            The splendid appearance of the lawn and the sites of the scattered buildings comprising the college, the view of the railroad winding along the foot of the lawn, and the hills west of the road impressed us very favorably, as we ascended the avenue leading from what is called Fordham up to the old “Rose Hill” residence, now “St John's College” Fordham was then nothing; it lived on the college. Adjoining the college property was a farm of one hundred acres be- longing to the Rev Mr Powell, an Episcopalian minister. His extensive residence was used as a boarding school for young men. The entrances to both institutions were adjoining. On reaching the door of the college we were received by Father Thebaud, the new rector, and some seminarians still remaining. I was immediately appointed prefect of the boys who were spending their vacation in college - young fellows from Mexico, Cuba, South America, West India Islands, and from the Southern States, with a few from Brooklyn and New York. Without exception they were the worst boys I had ever met. Wild boys, and reckless boys I had met in St Joseph's and St Mary's Colleges, and in the schools of Louisville, but they were also gentlemen, sons of families of standing in society. Those of whom I had now charge, especially the N York and Brooklyn boys, did not possess the remotest instinct of gentlemen. Some of the seminarians residing in the just finished stately building fronting on the north side of the college lawn, kindly offered to give me some points about the manner of governing the indescribable set who had fallen into my hands. Mr Bernard McQuaid, at present Bishop of Rochester, and Mr Maguire were especial helps to me.

            In September 1846, I was appointed prefect of all recreations, I also accompanied the boys to the refectory, was prefect in the dormitory, presided every morning in chapel, and in study hall, taught two hours, and was supposed to study rhetoric privately. With all this and other work on my hands, I am in the catalogue marked only as studying. Yet all who have had any experience in this kind of life know, that after I had performed all my duties as teacher and prefect my mind was not able to study. There was barely time for the body to take a little rest. When the mind was fit to begin studies, it was time to attend some duty with the boys.

            At the termination of the scholastic year 1846-47, Father John Larkin was entrusted with the founding of a church and college of the Society in the city of New York. I was informed by Rev Father Boulanger, Visitor, that as soon as Father Larkin would open his school, I should be sent to him as one of his teachers, and in the meantime I was to prepare myself for this. In leaving Fordham College, Father Larkin received only fifty cents to begin his great undertaking. Twenty cents of this he paid for his fare to New York, Cor Broome and Bowery; twenty-five cents for the carriage of his trunk to a friend's house. There remained five cents with which to found his college and church, as he afterwards related in a sermon preached in St James' Church at the funeral of Father Smith, the pastor. Relying on Divine Providence he energetically applied himself to the work entrusted to him. Father Verheyden was given to him as a companion. With the untiring assistance of Mr John Mullen, Bishop McCloskey's brother-in-law, and Mrs Fagan, daughter of the famous “Iron sides”, first editor of “Epitome of Historiae Sacrae” in America, the fathers were enabled to purchase for $18,000, a Protestant Church in Elizabeth Street, about one hundred feet north of the northeast corner of Walker and Elizabeth. (3) A mortgage to the full amount with interest was given on the property. In expectation of more favorable circumstances, Father Larkin determined to open his school in the basement of the church. It was roomy, dry, and well lighted. It could be conveniently divided into six class rooms, and two private rooms. The contract for making some alterations in the church, and changing the basement into class rooms and private rooms for the two “operarii” was given to a Mr Bridges of Brooklyn.

            School of the Holy Name NY
            In obedience to directions, I left Fordham Sept 1, 1847, to join Father Larkin and Father Verheyden. I thus found myself face to face a third time with all the difficulties necessarily attending the foundation of a house without funds, - first Loyola School, Louisville, Ky, St John's College, Fordham, and now the School of the Holy Name, New York City. The most extreme poverty prevailed. A small house No 180 fronting on Walker Street was hired. The rear opened into an alley running along the south side of the church, and through which was the only access to the church entrance. The community, on my arrival was composed of Father Larkin, superior, Father Verheyden, minister and procurator, Brother Ledore, and Ulric Seidler, a postulant. The other fathers who had been named as members of this community were as yet, for lack of room in our house, the guests of some secular priests for the good of whose parishes they toiled late and early. Father Petit was at the French church Grand Street; Father De Luynes at St Peter's, Brooklyn; Father Soderini at Transfiguration church. Father Larkin and Father Verheyden had been occupying 180 Walker Street for two months, but as yet they had neither furniture nor cooking utensils. The postulant received daily a few cents to procure his meals in an eating house. The two fathers and the brother breakfasted, dined, and supped on bread and water, with meat when some charitable soul of the neighborhood would send it to them.

            On the day of my arrival, beds were purchased and a kitchen was started. We then had for breakfast every morning coffee without milk and bread without butter - nothing else; for dinner one dish of meat and vegetables and bread. Two or three days after me, came Father Lebreton as minister and professor, and Mr Baxter, a scholastic, as teacher. The community thus numbered seven and the house contained but four rooms and a garret. The best of these was set apart as a parlor, the next for the procurator's office and recreation room; we had then left but two little rooms and the garret for the six remaining members. In the mean time carpenters, masons and painters were hard at work under the direction of Father Verheyden, in turning the Protestant meeting house into a Catholic Church, and fitting up the basement into study halls, class rooms, and private rooms. Mass was said every morning in the church before the workmen came. The schools were ready about the beginning of October. We opened with 120 students. Father De Luynes and Father Petit were lodged in the basement. Notwithstanding that the work about the classrooms was said to be finished, it was far from being the case; we had carpenters, masons, or painters every day till Christmas, no benches for some weeks, and no fire till December. The boys and professors bore everything most cheerfully, for there was an excellent spirit amongst the students who were, with one or two exceptions, of the first Catholic families of New York, Brooklyn and Jersey City. We had two and only two rude lads to deal with. These Father Larkin accepted out of deference for their fathers who were most worthy men.

            In the month of November, Father Lebreton, who was far gone in consumption, was with our regime thrown hors de combat. Mr Bidwell, a novice at Fordham, was sent to replace him as professor; he continued his charge of minister and confessor of the house. A day or two after I fell sick and was eight days confined to bed, suffering most intensely from a continual fever. I spent eight days more in recruiting my health, in New York, in Astoria with Rev Felix Larkin, and at Fordham. On my return to my class I found my boys:had made wonderful progress under Rev Father Larkin wno had replaced me. About this time a certain lady, who between the ill treatment she received from her husband,and the perpetual sickness with which the Lord afflictd her, was a martyr of patience, sent every morning to Father Petit, who had the direaion of her soul, milk and butter for his breakfast. This of course he gave to the ailing. Mr Baxter was the only one of the professors who felt no fatigue, and who in consequence had to perform more than an ordinary share of labor. So great was his charity that he found a thousand excuses to have imposed upon himself what of right should have been assigned to others whom he considered too weak for the labor. The lay brother, who alone seems to have lost courage, finding it insupportable to have care of a kitchen where he had so little means of sustaining the many persons that appeared daily in his refectory, disappeared one cold December night and left us waiting for our bread and black coffee till 8 o'clock next morning. He had gone to Fordham. Another was sent to replace him, Br Chouvi, who in a few days was also obliged to give up. Br De Pooter was then sent and he held out manfully. In the meantime Father Verheyden was beautifying the church. He had two distinguished French painters with their apprentices and journeymen employed in representing on the ceiling various traits in our Lord's life and the history of the Society. All had some reference to the “Holy Name of Jesus” - the name of the church. At Christmas we received from the faithful abundant alms, which enabled the rector to give us substantial breakfasts; Father Verheyden about the same time borrowed $7000 wherewith he hoped to complete the decoration of the church for the festival of the Holy Name. After Christmas vacation, which we passed sociably in our own narrow house, we found things quite on another footing. The classrooms under the church were now finished, the hot air furnaces in the “sub-basement”, were in full operation, while the paintings on the ceilings and walls began to attract visitors who, if Catholics, often called for a confessor before departing. Father De Luynes or Father Petit had always to be in attendance. The latter, who was frequently absent from dinner, was asked on a certain occasion why he did not dine with the community, the good man replied that it was his moment for “fishing”. “I never”, said he, “go into the church about midday without finding some poor souls who have not had the courage to approach the confessional with the crowd. To-day I found a husband and wife, who had not approached the confessional for fifteen years,-they are now reconciled to God”.

            The fathers found themselves insufficient for the work that was falling into their hands. They remained in their confessionals every morning till 8 o'clock, and every evening till 10 and 11. Fathers Verheyden, Soderini, and Lebreton broke down under the labor - their health permitted them to remain but two hours in the morning and two in the evening. All the work thus fell on Fathers De Luynes and Petit, who most cheerfully applied themselves to it with the greatest zeal.

            The feast of the Holy Name arrived, but all was not finished and consequently the scaffolding had to remain. The preceding evening Rev Father Larkin in his domestic exhortation warned the community to prepare for crosses; we were prospering too rapidly not to expect at the hands of God the granting of St Ignatius' famous prayer - that the Society may be always in suffering. The day was celebrated in the most solemn style. Father Larkin preached one of his prepared sermons, “On the honor Christians should pay to the Name of Jesus”. Things went on in the usual way - joy in the community, and hard work for all.

            Church and School Burned
            On the Saturday following the festival of the Holy Name, January 22, 1848, the church was crowded with penitents - Fathers Rector, Petit, De Luynes, Lebreton, Verheyden, and Soderini had been occupied the whole day in the confessionals. At 7 o'clock when the fathers came to take their cup of tea, to return again to their work, they debated what should be done; for the number of penitents seemed no way to be diminishing. It was resolved unanimously that the whole night should be devoted to the good work. Accordingly the fathers resumed their labor, and the three scholastics and the lay brother passed their recreation together, performed their spiritual exercises, and at 9 o'clock retired to rest. At half past nine, the servant, Ulrick Seidler, ran to our little dormitory - which was under the roof and so low that only at one side could we stand erect - and informed us that the church was on fire! Of course we hurried down with all speed. We found Fathers Larkin and Verheyden in the school rooms under the church, where the fire was raging between the walls and lathing. The ceilings and walls of every class room were in flames! The alarm was given but before the engines arrived the flames had penetrated into the church, and were drawn by the current up the steeple - all hope was lost. Father Verheyden ran to the altar and took out the Blessed Sacrament with great risk to his life. The vestments, chalices, missals, censers, etc, were all in the sacristy, which it was now impossible to reach. All consequently became the prey of the flames which now began to communicate to the adjoining buildings and of course to our own poor house. The Catholics and Protestants of the neighborhood vied with each other in saving our little effects; but owing to the hurry and quantity of water many things were lost or injured especially our little library. Some 8000 people were in the streets - brought there either with the desire of aiding us, or of mere curiosity. Many Catholics came armed, as they supposed the church had been attacked and set on fire by the Protestants. At 12 o'clock the roof of the church fell in and the firemen were sure of being able to prevent the fire from spreading. Father Larkin then permitted the memhers of the community to divide themselves amongst some of the many families who were soliciting the favor of giving us hospitality. The greatest attention was paid to all. (4)

            Next morning I arose at 5 o'clock, repaired to the scene of the disaster, found the walls still standing, also the steeple which was of brick, but the rest and two of the adjoining houses were a heap of ruins. I walked around the church towards our house, and found the door open. The floors and walls were streaming with water. I went down to the kitchen and there found Br de Pooter drying up the place and preparing to make a little coffee for the community he had hoped would assemble in the course of the morning. “O my sins are the cause of all”, said he as soon as the good brother saw me. The poor man had remained in the house all night. Being Sunday we were obliged to hear Mass. I went to the French church, and after the holy sacrifice I returned to keep house and let the brother go.

            I now found all assembled taking their coffee! everyone had his adventures of the night to relate. Father Larkin had gone to the Bishop's, Father Verheyden to Father Smith's pastor of St James', Fathers Deluynes and Soderini to Father McClellan's pastor of Transfiguration, Father Petit to Mr Lafont pastor of St Vincent de Paul, Father Lebreton to Father Pise pastor of St Peter's, Mr Baxter and Mr Bidwell to Mr Bridges', a Catholic of the neighborhood. Rev Father Boulanger Superior General of the Mission, who dwelt at Fordham, having seen in the morning “Herald” an account of the accident, came in all haste down to the city. He entered the house about 10 o'clock, found us all at home and in good cheer. Our resignation soothed the grief the good man had experienced on receiving the melancholy tidings. On his announcement that we were all to go to Fordham with him, Father Larkin re- marked,-:-
            “And what shall we do for professors and confessors if you take all away?” Rev Father Boulanger opened his eyes in astonishment and exclaimed, “You have neither church nor school, scarcely a house to spend the night in, what can you do with them?” Father Larkin, to every one's surprise, cooly remarked, “The professors shall teach their classes tomorrow and the fathers attend to their confessionals as usual!” A dead silence followed this announcement! “Had the loss he endured, the sufferings to which he saw his subjects reduced, deprived him of his reason?” was the thought that occurred to everyone's mind!

            “Yes”, said he, breaking the silence, his preceding words had created, “I shall make arrangements with Father Smith, pastor of St James, to open without delay our classes in the basement of his church till we find better. And our parishoners we can attend to, in the French church”. He immediately called on Father Smith - it was to his church had been brought the Blessed Sacrament that had been saved from the conflagration - and proposed the affair to him. This zealous priest, who from the unhappy time of his departure from the Society had never been friendly towards its members, now proved to be the greatest friend we had in the whole city. The basement was instantly prepared at his own expense for our use, and on Tuesday morning we resumed our classes as though nothing had happened. Sunday and Monday our house had been all day crowded by the students who had come to condole with us. When they heard that class was to be resumed on the next day there was no limit to their joy.

            The matter of the French church was not so easily settled. They required a large sum of money for the use of their church, and moreover the Masses for our parish would be at very inconvenient hours. Father Larkin found he had not the means. He accepted it, however, for one Sunday, and the people who frequented our church were informed of it. At those Masses which our fathers said, the church was crowded. According to the contract the sermon for the “Jesuit people” was at five in the evening. Father Larkin himself preached, announced the conditions on which he had rented the use of the church, adding as he had not money to pay for it himself, that the congregation would have to bear all the expenses. He concluded by requesting all who wished to contribute towards the defraying of the expenses, to remain in the church after the Benediaion. Not one left the church, and many who could find no room in the church came to the sacristy assuring Father Larkin, that not only they were ready to pay for the use of this church but also to rebuild the old one. Some of those who were in the street not having rightly understood the affair, thought the fathers were reduced to beggary. This produced a sensation, which in a few minutes turned into a great excitement - for the Catholics would not permit them under any account to beg for themselves - all must be brought to them. Father Larkin again ascended the pulpit, explained the matter and all became quiet.

            The French priests - MM Lafont and Cauvin - showed themselves very obliging and willing to observe the contract, but the French congregation were most insolent. They would come to church at the time that Ours occupied it, claim the seats as theirs, and drive out those of our congregation who filled them. Our people complained of this to Father Larkin; he referred the case to Father Lafont, who feared to make the matter worse by speaking to the French about it. Father Larkin in his next sermon recommended patience, and though Father Verheyden and the musicians saw from the organ gallery that this petty persecution was continued, we heard no more formal complaints. Protestant churches were offered us for half what we paid the French, but the fathers would not accept them. Wishing, however, to spare their congregation as much pain as possible, they entered into negotiations to rent a Jewish, synagogue. The fathers were to enter into possession of it after Easter. Till then they resolved to keep the French church with all its annoyances.

            Efforts to Build a New Church
            In the meantime the sympathy of the Catholics for the fathers became universal. All urged Father Larkin to recommence the church and assured him that the money would not be wanting. The case was examined. $10,000 for which some articles in the church were insured were paid by the insurance company. This would help him to liquidate his debts. He hoped to get $20,000 more by subscriptions from the Catholics. It was announced, therefore, that the church was to be rebuilt. In a week's time $6000 were brought into the house. Father Larkin had many anecdotes respeaing those who offered him their mites. One day he gave “Deo gratias” at dinner, and drawing out of his pocket two fine apples, he said, “These apples deserve a ‘Deo gratias’, I was passing through the Bowery to-day when I was accosted by an apple woman who began her salutation by a, “Well Father Larkin, your church is burnt, the Lord be praised!” “The Lord be praised!” I repeated, “are you then glad of it?” “O God forbid!” she replied; “but then we must give God glory for everything”.
            “I acknowledged in my heart”, continued Father Larkin, “the truth of her remark and resolved to profit by the lesson she gave me”. “Oh father”, said the good woman, “If I had some money to give you! but I am a poor widow with five children whom I must support by my apples. Something I can give and I hope it will have all the blessings of the widow's mite. You must take the two finest apples in my basket”. She then gave me these two apples which I could not refuse but she absolutely refused to give her name. Each member of the community received his portion of the fruit.

            On another occasion, a poor woman called at the door and offered towards the erection of the church, $25. Father Larkin, judging from her appearance that she could not well afford to give that sum, asked her whether she was rich enough to give so much? “What I give you is all I have been able to save after many years of labor, I have not another cent”. “O then I cannot accept it”, said Father Larkin. “O father”, replied the good woman, “I do not offer my little mite to you, but to God - you cannot refuse it - God to whom I give it will not permit that I die of want”. She would not give her name.

            In the course of a week $6000 were brought into the house. The good Catholics were so impatient to see the church rebuilt, that they said when giving their donations that their present offering was only a portion of what they intended - the rest was to be given when they should see the edifice commenced. The fathers thought, therefore, of beginning the work at once, when they were all thrown into consternation by the bishop's proclamation whereby he forbade any one to collect alms in New York except the Sisters of Mercy. The fathers feared this was directed against them, so Father De Luynes was sent to Bishop Hughes to enquire of him what his intention was by this proclamation. The result was that the fathers ceased to ask alms. The faithful complained that we did not begin to build, no explanation was given to them, and we fell ill in their estimation. We were accused of having no other motives than to gather money for secret purposes. Father Larkin then resolved to commence the church and trust to God for the means of completing it. He informed Bishop Hughes of his intention. The bishop positively refused to give his consent, unless the fathers accepted all the responsibilities of parish priests - marriages, baptisms, etc. This they refused, and consequently they remained without a church. The site of the late church was sufficiently extensive for the erection of a magnificent college, but the neighborhood was not suitable. It was therefore concluded to sell the property pay off all our debts, and buy ground for the erection of a college in some more respectable portion of the city. After some time the property was sold for over $9,000. Our debts now were $31,000. For the payment of this Father Larkin received between the months of September and January, $8000 in alms, $10,000 from the insurance company for certain objects destroyed in the fire and which had been insured in their office, $6000 alms after the destruction of the church, and over $9000 for the ground - in all $33,000. He thus had $2000 more than was required to pay his debts which were immediately liquidated.

            We continued to teach under St James' Church amidst a thousand difficulties, although the pastor Father Smith did all in his power to remove them. The students suffered still more than ourselves, but we mutually consoled each other with the hope that we should soon have a college. We continued to reside in Walker St. W e took breakfast at 6.30 and then started with the first students who passed our house for St James' Church. Here we remained teaching till 3 pm, when we dismissed our boys for the day, and returned home for our dinner at 4. Only God and those who have experienced it, know how hard a life that was ! It was the great delight of the boys to accompany us home from the school through the streets. Often when going in the morning we were thoroughly drenched with rain and had to remain all day in our wet clothes; yet neither ourselves nor any of our students ever fell sick during the whole winter. In March or April Father Smith obtained from the bishop that there should be a collection in every church in the city for us. He himself was to preach on every occasion. His feelings were wrought to such a degree of excitement in the first of his sermons for this object, that his usual fluency of language forsook him. He made extraordinary efforts to praise the Society, and alluded to his own defection from the same - all to no use, he could not bring forth a phrase worthy of him. At length he left the pulpit all in perspiration, found himself quite unwell, sent for Father Larkin, and told him that he thought his end had come. Father Larkin tried to console him, but thought he too saw death in his eyes. He proposed to three secular priests present to examine the propriety of giving him extreme unction; they positively refused to allow it, saying they saw no danger. Father Larkin then returned home, promising Father Smith to call again in the evening. He did return but he found Father Smith speechless - next day he was dead without confession. Of course we and our students attended his burial and testified our gratitude towards the deceased every way in our power. Father Larkin on this occasion gave a conference to the community wherein he related the circumstances of Father Smith's leaving the Society, of his coldness towards it at first, but how his great charity towards us amply repaid for all, and how this last act which cost him his life, was for us. Although there was something melancholy attending his death, still he hoped St Ignatius had charge of his last moments. He concluded by saying that of all that ever left the Society, he did not know one whose death was not attended with some melancholy circumstances. He did not mean to say that they died unhappy deaths, but simply that they died in a way in which no Christian would select.

            With Fath

            IE IJA J/1832 · Person · 23 May 1799-13 January 1862

            Born: 23 May 1799, Kilrush, County Kildare
            Entered: 15 April 1845, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1860
            Died: 13 January 1862, Newtown Residence, Leonardstown MD, USA - Marylandiae Province (MAR)

            1845-1847: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1847-1854: Holy Cross College, Worcester MA, USA, Gardener
            1854-1855: Novitiate, East 2nd Street, Frederick MD, USA, Gardener
            1855-1857: St Thomas, Port Tobacco MD, USA, working
            1857-1862: Newtown Residence, Leonardstown MD, USA, working

            IE IJA J/1864 · Person · 15 August 1826-14 December 1878

            Born: 15 August 1826, Clogher, County Tyrone
            Entered: 21 December 1847, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained : 1860
            Final Vows: 02 February 1865
            Died: 14 December 1869, At sea, Pacific, off Nicaragua - Marylandiae Neo-Eboracensis province (MARNEB)

            Part of the Holy Cross College, Worcester MA, USA community at the time of death (Rector)

            Hegan 1848-1861 CATS; O’Hagan 1862-1870; Joseph B O’Hagan 1870-1879; in Boston College Necrology as Joseph B O’Callaghan

            1847-1849: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1849-1851: Novitiate, East 2nd Street, Frederick MD, USA, Rhetoric, then Philosophy
            1851-1852: Georgetown Colllege, Georgetown, Washington DC, USA, Philosophy
            1852-1854: Gonzaga College SJ, I Street, Washington DC, USA, Regency
            1854-1857: Georgetown College, Georgetown, Washington DC, USA, Regency
            1857-1859: Theology
            1859-1860: Sint Jan Berchmans, Rue des Récollets, Leuven, Belgium (BELG), Theology
            1860-1861: Boston College, Harrison Avenue, Boston MA, USA, Theology
            1861-1863: Novitiate, Frederick, MD, USA, War Chaplain
            1863-1864: Tertianship
            1864-1865: Georgetown Colllege, Georgetown, Washington DC, USA, , Minister, Prefect of School
            1865-1868: Boston College, Harrison Avenue, Boston MA, USA, Curate at St Mary’s, Endicott Street, Boston; Prefect of Parish school
            1868-1869: Teaaching in Secondary school
            1869-1870: Holy Cross College, Worcester MA, USA, Teaching, Missioner at Leicester MA
            1870-1872: Boston College, Harrison Avenue, Boston MA, USA, Spiritual Father
            1872-1879: Holy Cross College, Worcester MA, USA, Rector from 31/07/1872, Procurator, Prefect of Studies

            ◆ Woodstock Letters SJ : Vol 8, Number 3

            Obituary

            “Father Joseph B O’Hagan” p173

            Father O'Hagan died of Apoplexy at sea, Dec. I5th, and was buried at Acapulco, Dec. I9th. He received ExtremeUnction.

            Since the memorable day ten years before when word came across the ocean that a beloved member of the Province, Fr Joseph O'Callaghan, had perished at sea, no shock so great had fallen on the homes of the Maryland Province as struck them when the above telegram was received on the 28th of December last. But a month had passed from the day on which, in company with a dear friend, Fr O'Hagan had sailed from the port of New York, for a journey by sea to California; and only the day previous to the receipt of the telegram, letters had come to friends giving encouragement to hopes entertained by them of his restoration to perfect health.

            Early in the Spring of 1878 there began to spread rumors that Fr O'Hagan was breaking down, and some anxiety on this account was aroused; but as the year grew apace and no development of serious disease took place, all fears in his regard were allayed. During the summer, he submitted to medical examination both at home and in the Provinces, whither he had gone to recruit, and the verdict of the physicians removed every vestige of uneasiness, for they declared his organic condition to be sound, and himself in need of rest only to build up anew his strength. T o further this object, a sea-trip and a sojourn for the winter months in the milder climate of California were ordered; and in obedience to directions given by superiors, in pursuance of this recommendation, Fr O'Hagan sailed from New York on the last day of November. What followed, up to the moment of his sudden death and to his temporary interment at Acapulco, cannot be better told then by inserting here the account of the sad issue transmitted to the Provincial by Fr Healy, the companion of the deceased's last hours.

            “When I mailed my last from Aspinwall, I little thought of what was preparing for us. If I mistake not, my letter was dated the 9th Dec Father O'H moved about with difficulty,     yet was able to hold his own. His stomach had been very delicate and we taxed our brains to know how to please it. We had to trust to instint, because medical advice was of    little avail. That evening a fearful storm arose, and about ten o'clock, it became evident that we should have to slip our moorings and run out to sea. Father O'H and I were   discussing the question of going ashore and roughing it. There is no decent hotel in the place, and the rain was pouring down in torrents. He could not walk any distance, and  in case we went ashore would have to be carried. I determined to remain aboard rather than risk the drenching and the inconveniences of a leaky room. Providence soon   made my decision inevitable. The gangway went plunging into the boiling sea. Our ropes were cut, and by good luck we escaped from the imminent danger of being dashed to    pieces against the bow of a steamer lying near us. For two days we were obliged to sail up and down the coast, outside the harbor, and there were few who did not succumb to    the influence of the ship's motion. On Thursday night we again entered the roadstead and cast anchor. Fr O'Hagan's strength was much reduced by this strain, and that night     I noticed that he could not walk without being supported. No wonder, for he could retain nothing in his stomach.

            Friday morning, the 13th, we had him carried to the cars and we began the rough transit across the isthmus. He bore up very well, and seemed to take an interest in the scenes through which we were passing, although his dimmed eyesight robbed him of the pleasure of seeing things at a distance. We left Aspinwall at 12pm and reached Panama at three o'clock. I had him carried to the lighter and his exhausted condition gave me my first serious uneasiness.

            The doctor of the vessel reassured me, and said that I was unnecessarily alarmed: that if he could retain his food, he could be easily brought out again. I spent most of the night with him and the next morning his appetite was found reviving. He took his food with relish and drank some madeira wine at regular intervals. On Saturday noon we found his chest somewhat congested on one side, the effect of a cold caught in the transit of the isthmus. This was remedied and I asked to have an opiate given to ensure sleep. He passed a quiet night, though he did not sleep much. His appetite continued good throughout the day as well as on the morrow. Another opiate was administered on Sunday afternoon, and after giving him his broth I went down to dinner towards six o'clock. Returning, I found him asleep. A little restlessness recalled me, and at first he spoke of his back, then said that he was not suffering at all. He composed himself to sleep and I went on deck to get a little fresh air, as we were yet on the hot belt.

            I had been away about twenty minutes and Col F and I were speaking of the improvement in his condition, when the watch came to tell me that his breathing had undergone a notable change. We ran down. The blow had been struck during his sleep. The doctor said that he was sinking, and his face showed that apolexy had come unexpectedly. I gave him Extreme Unction and the absolution and had hardly finished when he was no more.

            Neither he nor I, nor in fact any one, had dreamed of so sudden an end. We had never spoken of the eventuality, and it was only when feeling depressed that he would sometimes express a doubt about his reaching San Francisco. On the way over the isthmus, he had told me of the seat he wanted at table, and had previously spoken of going to some springs in California in case Dr B and others approved of it. He died about 8.30 pm on Sunday, Dec 15th, off the coast of Nicaragua, Lat. 10° 29', Long. 86° 46'

            The suddenness of his death sent a chill through the vessel. Nearly everyone knew him, and, as usual, loved him, and were anxious to show their sympathy for him. All music and revelry stopped at once, and many and heartfelt were the words of comfort and praise spoken by all. The officers of the ship were extremely kind from the time we embarked, and after his death were very prompt in offering every aid that they could extend.

            I had his body embalmed and, as Acapulco was three days off, resolved to bury him there in the Catholic cemetery. Captain C was willing to take the remains to San Francisco, and thither I should have preferred to transport them, but I thought it asking too much to keep the gloom of his death over the passengers for two weeks more. After embalming the body, the coffin was draped in the American flag, under which he had so long and so faithfully served, and so remained until we reached Acapulco. Thus was ended a life which had been spent in the service of God, and though the summons came unexpectedly they did not find the priest of God unprepared.

            Fr Joseph B O'Hagan was born in the parish of Clogher, County Tyrone, Ireland, on the feast of Our Lady's Assumption, 1826. In early youth he emigrated to Nova Scotia where his brother resided, and there he prosecuted his classical studies until the call to embrace the ecclesiastical state became too pronounced for him longer to doubt the designs that God had over his life. He was readily admitted into the Seminary by Abp Walsh of Halifax, whose personal friendship as well as fatherly solicitude it was his privilege to enjoy. Before completing the course of studies preparatory to ordination, Fr O'Hagan, in the summer of 1847, met in Boston the venerable Fr McElroy, who was then beginning in that city the great work, that is now represented by the flourishing condition of our Society within its limits. To the young Seminarian the result of this meeting was his reception into the Society and his entrance into the Novitiate in December 1847.

            It is scarcely necessary in so imperfect a sketch as this must by force of circumstances prove to be, to enter with detail into the occupation of the deceased during his religious life of thirty-one years. Having passed through the noviceship, in which his unfailing cheerfulness, bright wit and affectionate disposition made him a favorite with his young companions and endeared him to superiors as a subject of much promise, he took up the usual studies of Rhetoric and Philosophy, and in 1852 began his work as teacher in the old Seminary in Washington. For two years, from 1855 to 57 his labors were transferred to Georgetown College. In the fall of the latter year he was directed to begin his studies of Theology; and after two years was ordered to Belgium, whither superiors were glad to send him, because of the greater facilities there enjoyed at the time for the prosecution of all higher studies.

            There he was ordained; and he returned to the United States just in time to witness the outbreak of the civil war, that was to deluge in blood, for four long years, one half the country, and to entail on the entire nation a legacy of moral evils more deplorable than the slaughter of men or the destruction of cities. By the wise choice of our lamented Fr Paresce, who was then Provincial, Fr O'Hagan was appointed a chaplain in the Northern army, and he served at this post until Sept 63. when he was ordered to Frederick for the third year of Probation. While stationed at Georgetown in the Scholastic year of 64-65, he was again directed to join the army before Richmond, and he accompanied it in its victorious march to Richmond and up to the closing scene at Appomattox C H where Lee gave up his sword. From the close of the war up to 1872, his labors where chiefly at St Mary's and the Immaculate Conception in Boston. In July of that year he succeeded Fr Ciampi as President of Holy Cross College, and was at the head of this institution when summoned away to his death.

            This skeleton of dates is the framework of a life that gave full years of loyal service to God as a devout religious and a zealous priest. During that period of his career in the Society, which was devoted to the work of the school-room, Fr O'Hagan gained no mean repute as a teacher. An ever ready, flowing wit, a lively imagination, and a clearly defined poetic vein in his nature supplemented an easy familiarity with the classics and a keen appreciation of their beauties. Moreover his impulsive, energetic disposition was quick to excite interest in the minds of his pupils, who followed his instructions easily, and, in conquering difficulties, caught something of their master's enthusiasm. His influence in developing not only the mental but the moral faculties of his scholars should not be underrated, and of his force in this direction those are the best witnesses, who benefited most largely by it. In the study of Philosophy and Theology, prosecuted for a measure in the greater schools of Belgium, where larger numbers made competition more active and rendered distinction less easily attainable, Fr O'Hagan's talents met with full recognition; and .in due time he was admitted to the solemn profession of the four vows.

            But it was eminently in the labors of the ministry that the true character of the man took shape and manifested its strength. Long years before the desire of his youth was realized by the reception of Holy Orders, the writer remembers to have been impressed by the deep sensitive and enthusiastic appreciation, displayed by this aspirant to priesthood, for the sacred character that clothes him, who like Aaron, takes not this honor on himself, but is called of God. His warm, loving nature admirably fitted him to carry out the mission of the Great Priest, who went about doing good to all; and it was only necessary to accompany Fr O’Hagan on his visits to the poor of the large city parish in which he served, to recognize that his heart was great enough to compass the sufferings and the sorrows that fall so largely to the portion.of God's poor, and that the balm he so kindly poured into their wounds had in it the efficacy that bespoke the supernatural source whence it flowed.

            His presence fell like a light across the threshold of every door that he entered; and the gladness that brightened the faces of his hearers when fell from him words of comfort and counsel, intermingled with the playful jest and the flashes of wit which they knew so well how to appreciate, showed that he was welcomed as Father and Friend.

            For evidence of his zeal for souls, it is not necessary to go beyond the first mission assigned him as a priest, his appointment to the chaplaincy of the Excelsior Brigade of New York, constituting in 1861, a portion of the Army of the Potomac, under Genl McClellan. How trying an experience this was for any priest, but especially for one who had just emerged from the seclusion of the lecture-hall, and how successfully Fr. O'Hagan stood the crucial test to which he was exposed therein, may be deduced from letters written at the time by himself to friends in the Society.

            After his presentation to his regiment, he writes :

            “Such a collection of men, I think, was never before united in one body since the flood. Most of them were the scum of New York society, reeking with vice and spreading a  moral malaria around them. Some had been serving terms of penal servitude on Blackwell's Island at the outbreak of the war, but were released on condition of enlisting in the  army of the Union, and had gladly accepted the alternative. About half the regiment, perhaps two thirds, called themselves Catholics, but all the Catholicity they had was the  faith infused into their souls by baptism. The majority of these so-called Catholics were the children of Irish parents, whom the misfortunes and vicious habits of the'se same     parents had cast upon the streets of New York, and who, abandoned by their natural protectors, had grown up pests to society. Fighting was their normal condition, and when     they could not meet the common enemy, they kept their hand in by daily skirmishes among themselves. A few weeks before I joined them, they had held an election for     chaplain : over four hundred voted for a Catholic priest; one hundred and fifty-four, for any kind of a Protestant minister; eleven, for a Mormon elder; and the rest said that     they could go to hell without the assistance of the clergy. The officers, with some noble exceptions, were worthy of their men.... I returned to the tent assigned me, and never in     my whole life, in sickness or in health, have I suffered so much as I did on that day in half an hour. What an apostolic priest I was, ready to cry like a home-sick girl, because I    had not found every rough soldier a cultivated gentleman and a perfect Christian!”

            But time and Fr. O'Hagan's untiring labors wrought a gratifying change. Later in the same year he writes :

            “The men, being removed from the city and not having the facilities for dissipation at hand, settled down into comparatively decent fellows. I had a neat chapel built and I    prepared quite a large number of young men for their first Confession and Communion. They became attentive to their religious duties and I had as much to do in the ten     regiments of the division as I could well look to. My work, though hard, became a labor of love”.

            Such were the duties and the rewards of missionary life in the camp. On the battle-field the dangers were not greater than the urgency of demand for the aid that the Catholic priest alone may give, and Fr O'Hagan did not fear the one in extending the other. One of the most sanguinary of the earlier engagements of the war was the battle of Williamsburg, Va, and on that field Fr O'Hagan mingled in the thickest of the fight to aid the dying and wounded. The miraculous escapes from death on that occasion he dwells on gratefully though lightly in his correspondence, and the instances of manifest dispensations of God's mercy to many a soldier who then fell, light up the pages of his letters with very fervid thanks. He thus describes the entrance of his own regiment into action:

            “May 5th, 1862, my men were drawn up in line of battle, just ready to go to the front, to relieve the regiments that had been engaged since day-light, and had suffered     severely. The roaring of hundreds of pieces of artillery, and the sharp, crackling sound of musketry were deafening. The rain was pouring down in unbroken streams. The     mangled remains of soldiers of the other regiments were carried past in quick succession. The groans of the wounded were heart-rending. Now a shell burst in our immediate  vicinity, killing a few men and horses; again a shower of grape-shot rattled in the trees above us. In obedience to my orders all the Catholic soldiers in the regiment, not one    excepted, advanced two paces, knelt down in the mud, repeated aloud an act of contrition, and I pronounced the formula of absolution. All those who were not Catholics  uncovered their heads and seemed awestruck at the solemnity of the scene. I heard, about a year afterwards, a Protestant officer telling another, that of all the religious     ceremonies he had ever witnessed, no one had made so lasting an impression on his mind as that act of absolution. A religion that could produce such effect must be divine, he  said; and yet he did not become a Catholic. Within half an hour many of the men who thus knelt for absolution were in eternity. In killed and wounded our loss on that day  was about five hundred”.

            Such was the life of Fr O'Hagan during his service in the army; and through all the fights of the seven days around Richmond, during which he was taken prisoner and carried to the Confederate capital, at Fredericksburg and on the terrible field of Gettysburg, his devotion as a priest and his heroism as a soldier were taxed to their utmost limit.

            On the field and in the hospital, in camp and on the march, he was energetic, earnest and untiring in bearing comfort to the wounded and the sick and the dying: and with that instinct, which in moments of supreme danger transcends the slower process of reason and is often a surer guide for action, men committed to his ear not merely the secrets of their souls, but those sacred confidences, which, thus entrusted, made less terrible. the approach of death, and which, when surrendered hy him in some instance after journeyings of many hundreds of miles for the purpose, to those for whom they were meant, gave the one solace to the sorrow ing hearts which they were to know through what remained to them of life. Of the good odor of Christ left amongst the soldiers of the army by our dear Father in those years of hard service, no fitter testimony can close our remarks on this subject than the following letter of the Rev Joseph H Twichell, a Congregationalist minister of Hartford Conn:-

            “Fr O'Hagan had been for seventeen years one of my dearest friends, and this sudden intelligence of his untimely decease-for he was in the prime of life-has touched me with    profound sorrow. Our friendship was formed under circumstances in the highest degree favorable to its intimacy and our mutual enjoyment in it. We were chaplains in the     same brigade of the army of the Potomac, and for the space of two years worked together side by side, and to some considerable extent hand in hand. For whole months we     were daily companions. and we often slept under the same blanket. As Christian ministers we were continually thrown together in scenes that had the effect to make us   forgetful of our differences in religion and mindful only of our sympathies.

            He was one of the best and kindliest of men, and one of the most delightful of comrades. He had a bright, happy wit; no discomforts could overcome his cheerful temper, and his generosity was boundless. His society was ever an unfailing antidote alike to the tedium of the camp and the hardship of the field”.

            His devotion to duty was unflagging, and bore him through great fatigues, not infrequently into great perils. He was as brave as he was tender-hearted and faithful. I never saw any reason to doubt, on the contrary, I saw every reason to believe, that the motive of his earnestness was his desire to serve God.

            Fr O'Hagan exercised a strong, good influence among the soldiers, especially those of his own faith, and he was widely known and much respected throughout the army. His abilities and acquirements were of a high order. He was an accomplished scholar. Before the war he had been a member of the faculty of Georgetown College. There are many who will recall his eloquent address before the Irish Brigade on St. Patrick's day, 1863.

            But, now that he is gone, it is most pleasing to dwell upon those private virtues which endeared him in personal relations, and which won from me an affeCtion which the flight of years has had no power to alter or abate.

            He has occasionally been at my fireside here in Hartford, always bringing with him the same genial spirit of good fellowship and good will that beguiled so many hours, otherwise uncheered, in the old never to-be-forgotten days, now left so far behind. What days they were! The sad news of his death brings them all back, in a flood of memories with the most imperishable of which he is associated. He was a good man and worthy to be lamented. It gives me a mournful pleasure to speak of him thus, and to testify to the admiration and esteem in which I held him - to the love I bore him and bear him still. The grave in which he lies buried at Acapulco, Mexico, is the grave of a patriot, a gentleman and true friend and a sincere Christian.

            Of Fr O'Hagan's power in the pulpit it may be said, that fervor of thought and utterance, earnestness of manner and sincerity of motive gave to his words ..an efficacy which great originality of ideas, higher efforts of eloquence and more elaborate language might have lacked. His enthusiastic, generous nature was manifest in all that he said, and there was a personal magnetism about him that always carries with it men's assent. For proof of his administrative ability, sufficient are the years of his Presidency of Holy Cross College, and the work there accomplished by him in the betterment of the course of studies and in the magnificent material improvements that adorn the institution fully justifies the choice of superiors when they assigned him to the post.

            No one could be for any time in Fr O'Hagan's company without coming under the influence of the open-hearted, loving nature that swayed him. Impulsive he was, but his impulses were generous. He was keen-sighted to detect what was good in every one and prompt to acknowledge and commend the same. Words of praise for those even who but little merited them were ever in his mouth; and although his quick wit would occasionally have play upon the foibles of men and the ludicrous phases of their character, it was never exercised in an unkindly spirit, and was invariably softened by words of commendation for what was of worth in them. No man ever had more numerous or more devoted friends than Fr O'Hagan, and, in knitting them to him, he had a guiding motive in the injunction of St Paul to make himself all things to all men, in order to gain all to Christ. In the rugged heart of the common soldier with whom he bore privation and faced danger, Fr O'Hagan won love and esteem that outlived the trying times that gave the sentiment birth very dear did his sympathy and almost womanly kindness render him to the widows and orphans of those whose dying moments he had soothed on field and in hospital; and in many a home throughout the North when news of his death reached it, memories were stirred and, as one newspaper remarked, “many there were to express deep sorrow when they realized that so brave a man and so good a friend had passed away”. Such was the feeling wherever he had for any time resided or had found any occasion to make acquaintances. During his administration, Holy Cross College was hospitably open to friend and to stranger, to priest and to layman; particularly for the former students of the institution who had entered the ministry, was the door kept ajar and within a hearty welcome prepared. As one of them remarked, when many had gathered for the funeral services, “in Fr O'Hagan we found whenever we returned to Alma Mater a father to welcome and a wise counsellor to advise us”.

            The friendships that had brightened his life followed him to his far off resting-place on the Mexican coast; and by permission of Rev Fr Provincial, his mortal remains were disinterred and, after many vexatious delays and puerile objections on the part of the government of Mexico, transferred to San Francisco, where, in the church of the Society, his devoted friend and the companion of that last voyage that was cut short by death offered the Holy Sacrifice for his soul's eternal repose. Thence the body was transported overland to Worcester, where it was finally laid to rest beneath the shadow of the beautiful chapel which he had left to be his monument. Thither the regrets and the prayers of many devoted hearts have followed him; and, we may hope, have won for him, in consideration of the many worthy deeds done in the flesh, which this huried sketch has failed to record with merited praise, the judgment from divine lips that all must pray to have -

            “Well done thou good and faithful servant. .. enter thou into the joys of Thy Lord”.

            ◆ Woodstock Letters SJ : Vol 15, Number 1

            “Chaplains During the Civil War - Two Letters from Father Joseph B O’Hagan SJ” p111

            Camp Near Falmouth, Virginia
            Nov 30th, 1862.

            Rev and Very Dear Fr Wiget :-

            I arrived at my camp last night, about 7 o'clock, after walking most of the way from Aquia Creek. My new home was not the most inviting; but I had to be resigned, went to bed, and almost froze to death before morning. To-day, after Mass, I was out to the brink of the Rappahannock, opposite Fredericksburg. I could not get into the city, but got very close to it. The river, about two hundred yards wide, separated me from the Confederate pickets. I could even distinguish the featues of the Confederates. Our soldiers were on one bank of the river - theirs on the other. The Federal and Confederate soldiers were looking at each other, and almost within whispering distance! No attempt has yet been made by Burnside to cross the river, and if he attempts it. here, it will be at a terrible sacrifice of life. The enemy's works are all in sight on the opposite side, and though not very strong, yet they are very numerous, and in magnificent positions. Every eminence is crowned with a redoubt.

            Whilst standing on the bank of the river three Confederate officers came down and watered their horses opposite us. We did not speak to them, nor they to us. We then rode up to Falmouth, about a mile. The Confederate pickets extended all along the opposite bank - ours facing them on this side. It is a.strange thing to see two armies remaining inactive with only this little river separating them! There is no present indication of an advance. To remain here all winter seems impossible. To cross will be a sure means of lessening our demands for subsistance. Our army has suffered considerably for subsistence since they have been here; but now are better supplied. They, however, do not care for fighting any more.

            I have not yet seen Father Tissot or Fr McAtee, or any other of our Fathers, though they are all near me.

            Good-bye, my dearest Fr Wiget, and accept my warmest thanks for all your kindness to me.

            In union with your Holy Sacrifices prayers, I remain your devoted Br,

            J B O’Hagan SJ

            -oOo-

            Camp Near Falmouth, Virginia
            Dec 18th, 1862.

            Rev and Very Dear Fr Wiget :-

            You have already, no doubt, heard of our brilliant exploit of taking Fredericksburg. We held it but a short time, and as it was useless after being shelled, we resigned it once more to the Confederates.

            The fight of Saturday last was the most sanguinary I have yet seen during the war. Our division was held in reserve on the north side of the river till Saturday, about 1 o'clock pm. We were stationed on a high hill which commanded a fine view of the entire battle. The Confederates had one of the most magnificent positions, both natural and artificial. Their front was composed of a crescent of hills, along the sides of which extended their for miles back. I am confident that half a million of men could not have taken them. I saw one of them assaulted four times, and our men, column after column, cut down as fast as they could advance at a double quick! Next day I examined the field with a powerful glass, and I never imagined that so many dead could be left on one field. They were actually in heaps. Before the fourth assault - of this I am an eye-witness - the Southern guns on the breast-works ceased firing. Every one thought they had been silenced by our guns on this side. Our men advanced in a solid column. The breastwork was regarded as already virtually taken. When they got within musket-range, the works, as if by magic, became black or grey with Confederates. A stream of human beings rushed down each side of the ramparts to form cross-fire on our men. Others remained on the front of the works. Such a volley of musketry as followed, I never heard. Our soldiers fell in hundreds. The remnant staggered back. As soon as the Confederate soldiers discharged their pieces, they fell back ; then the cannon opened on them with grape and cannister. Few remained of that attack. The Irish Brigade formed part of it. The 69th Regt came out with seventeen men. This ended the assaults on that redoubt.

            Meantime the battle raged furiously on the left. Franklin's Grand Division, after driving the enemy to their chosen position, fell back with terrible loss - bleeding at every pore. Reinforcements were called for, and a part of our corps went. General Ward lost seven hundred men, out of nineteen hundred, in about fifteen minutes. Then our Division was sent, but fortunately it was already late in the day and they did not attack, but remained drawn up in line of battle. The battle was virtually over, and, I may add, completely, irretrievably lost. Picket firing and skirmishing continued in front. Our Division lost in that operation about 150. My Regiment did not lose a man. We remained in front till Monday night, when our army retreated. Had they remained another day, they were gone beyond redemption. The Confederates, in thousands, came, throwing up breast-works in front of positions which would have been mounted the next day with cannon - then good-bye to the retreaters. But we were too smart for them in running away for once.

            The Colonel commanding our Brigade was at Burnside's Head Quarters last night. There he learned that our loss is twenty-four thousand. This number out of our already disorganized army is considerable. I do not know what the next programme will be, nor do I care much, provided our poor men are not led to another butchery. It is horrible,
            and I am only surprised that the entire nation does not rise up against it unanimously. At the hospital department, where I spent most of my time, the groans of the wounded were really heart-rending. Many died before being operated on - others during the operation - many after it. Some poor unfortunate Confederates were carried to our hospital. I saw them late last evening. All the Confederates that were carried to our hospital were kindly treated. On Sunday afternoon, General Ewell sent a message to Gen Sickles to send out our stretchers for our wounded in their lines, and that all firing should cease on their side while the wounded were being carried off - that the stretchers would be regarded as a truce. They did so, and the Southern officers helped our stretcher-bearers to lift the wounded on the stretchers! Once, during a truce, the picket lines of both armies rose up quite close to each other, and with one impulse rushed towards each other, and had a most affectionate shake-hands, and said, why are we seeking each others lives? But this did not last long. Tobacco and coffee being exchanged, the soldiers were ordered back to their work of destruction.

            Fredericksburg is again occupied by the Confederates. The pickets hold each side of the river as before the battle. The city is badly riddled with solid shot and shell. The modest little Catholic church escaped with only two shots, one of which glanced off the slate roof.

            During the five days of the battle we suffered considerably for food, etc. We, of course, had to sleep in the open air - when we slept at all. Now we are waiting for the next move on Richmond! It is rumorcd that we are going back to Hunsilman; but I fear the news is too good to be true. I hope, however, to sec you before very long. It is now almost impossible to get a pass. W e are badly off for funds.

            Good-bye, my dear, kind Father. Pray for me often.
            Your devoted Br in Christ,

            J B O’Hagan SJ

            ◆ Woodstock Letters SJ : Vol 64, Number 2 p 230

            History of the Maryland-New York Province: College of The Holy Cross, Worcester Mass, 1843-1914

            by Edward I Devitt SJ

            ........... Father Joseph B. O'Hagan became President on July 31, 1872. His term of office was a memorable one, for it brought with it a series of improvements and modernizations in the building which were of the greatest importance to the growing College. The laborious and dangerous system of lighting by oil lamps was replaced by the use of gas. In May, 1875, City Water was introduced, a decided relief from the inconvenience hitherto caused by the frequent dearth of water in the College Reservoir, the principal means of supply. Further opportunities for athletic development were furnished by the erection of a gymnasium, which was equipped with modern appliances and fitted with gas and heat. The earlier confidence of Father Brady in the future growth of the College was now to be realized, when it was decided to extend the East Wing and raise this entire section to five stories, thus harmonizing with the central structure and West Wing. In 1877 a further addition was made when the Refectory for the use of the Community was completed.

            Only an occasional squall during this period disturbed the serene seas of development and advancement. In February, 1873, a long-threatened law suit was brought against the Trustees of the College. The ensuing adverse decision the loss of a small but valued piece of land heretofore considered as part of the College grounds. In 1876 much inconvenience and great damage were caused by a flood which carried away the bridges over the river, and completely iso- lated the College.· The siege of the waters begot a shortage of food and fuel, but odd bits of native in- genuity, at times quite amusing, soon met the problem of conveyance, and the needs of students and stoves were quickly cared for. On another occasion one more alarm of fire sent the authorities to look over their insurance policies, but little damage was done. Some excitement was caused by the sudden lunacy of a stu- dent who had pondered too long and too deeply on religious matters. Nor was the President spared his own exciting vicissitudes: one day the student seized the Rector by the throat, accusing him of throwing obstacles in his way and depriving him of the chances of pursuing the religious life. The President was rescued with some difficulty and the over pious student placed under restraint.

            In 1878 Father O'Hagan showed signs of failing health. In an attempt at recovery he spent some time in travel, but toward the end of the year his illness took a serious turn, and his death came in December. From the death of Father O'Hagan until April, 1879, the College was left without a President. During this time Father Behan served in the capacity of Acting President. On April the 9th, 1879, the Reverend Ed- ward D. Boone was appointed to the position, and his coming signalizes the first occasion on which the place was filled by an alumnus of the institution. Father Boone made many alterations in the interior arrangement of the buildings: new lavatories were placed in the dormitories, another dormitory was formed, a bii- liard and reading room was fitted up, and v;ork was begun on the new hand ball alley to the north of the terrace.

            IE IJA J/1878 · Person · 15 March 1808-14 November 1883

            Born: 15 March 1808, Ballyclough, County Cork
            Entered: 12 September 1835, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1846
            Died: 14 November 1883, Loyola College Maryland, North Charles Street, Baltimore MD, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1835-1837: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1837-1840: Georgetown College, Georgetown, Washington DC, USA, working
            1840-1842: St John’s College SJ, Frederick, MD, USA, Teaching and working
            1842-1843: Goschenhoppen Mission, Goschenhoppen PA, USA, working
            1843-1844: St John’s College SJ, Frederick, MD, USA, working
            1844-1846: Georgetown College, Georgetown, Washington DC, USA, working
            1845-1846: Provincial Socius for Brothers from 01/12/1845
            1846-1850: Holy Cross College, Worcester MA, USA, working
            1850-1854: Georgetown College, Georgetown, Washington DC, USA, working
            1854-1855: Goschenhoppen Mission, Washington Township PA, USA, working
            1855-1856: St John’s Residence, 13th Street, Philadelphia PA, USA, working
            1856-1860: St Joseph’s Residence, Willing’s Alley, Philadelphia PA, USA, working
            1860-1883: Loyola College Maryland, North Charles Street, Baltimore MD, USA, working

            ◆ Woodstock Letters SJ : Vol 12, Number 3

            Obituary

            “Brother Richard O’Connell SJ” p343

            The old proverb, common but true - naught so uncertain as life - receives now and then striking confirmation. Just one month ago (October 14), St Ignatius, Baltimore, resounded with alleluias at the “Golden Jubilee” of one of us, and to-day, (Nov 14th), robed in sable, it echoes the “de profundis” and “requiescat in pace” for another who wanted only two years of the half century of religious life.

            Brother Richard O'Connell, while glazing on the fourth floor, fell from a window to a porch some forty-five feet below, and died two or three minutes afterwards. Fr Clarke was summoned by a Brother who saw the accident, and he arrived in time to give conditional absolution.

            While yet a young man, following his trade at Savannah, GA, Brother O'Connell repeatedly felt the insistence of divine grace, urgently calling him to the religious state; yielding at last, he came to Georgetown, and entered the Society in 1835, being then twenty-seven years old.

            During his religious life, he was remarkable, chiefly, for humility, industry, kindness, and cheerfulness, always ready to assist with lightsome word or helping hand, a weary brother. Death met him engaged in the work obedience had alloted him, and not unprepared for the encounter by a life of labor and humility. He received Holy Communion on the very day the sad accident ocurred. His whole career suggested a pleasing pattern to those in the same station. There is a grandeur of life as well as of knowledge, and the perfect model of conduct which the life of B Alphonsus exhibits, is no less precious to the world than the genius of a Laynez. Those who knew Brother O'Connell are aware how manfully he strove to reproduce a living copy of the chivalrous knighthood and loyal fealty “to our fair Father Christ” of his illustrious patron. RIP

            IE IJA J/1884 · Person · 14 May 1899-27 August 1968

            Born: 14 May 1899, Kansas City, MO, USA
            Entered: 27 August 1918, St Stanislaus College, Howdershell Road, Florissant MO, USA - Missouriana Province (MIS)
            Ordained: 16 June 1931
            Final Vows: 02 February 1936
            Died: 27 August 1968, Limerick City, County Limerick - Missouriana Province (MIS)

            Died in HIB but member of MIS

            1918-1920: St Stanislaus College, Howdershell Road, Florissant MO, USA (MIS), Novitiate
            1920-1922: St Stanislaus College, Howdershell Road, Florissant MO, USA, Rhetoric
            1922-1925: Mount Saint Michael's, Hillyard Station, Spokane WA, USA (CAL), Philosophy
            1925-1926: Creighton University, California Plaza, Omaha, Nebraska, USA, Regency
            1926-1928: St Mary’s College, St Mary’s, Kansas, USA, Regency
            1928-1932: Weston College, Concord Road, Weston MA, USA (NEN), Theology
            1932-1933: Marquette University, Wisconsin Avenue, Milwaukee, Wisconsin, USA, Teaching
            1933-1934: St Stanislaus, State Road, Brooklyn Station, Cleveland, Ohio, USA, Tertianship
            1934-1941: St Stanislaus College, Howdershell Road, Florissant MO, USA, Teaching
            1935-1941: Socius to Novice Master, Teaching
            1941-1950: St Mary’s College, St Mary’s, Kansas, USA, Minister, Teaching
            1944-1946:Minister of Scholastics, Teaching
            1946-1950: Rector from 08/09/1946, Teaching

            IE IJA J/1903 · Person · 25 June 1807-19 February 1856

            Born: 25 June 1807, Aghakeeran, County Longford
            Entered: 22 July 1833, White Marsh, MD USA - Marylandiae Province (MAR)
            Ordained: 1840
            Final Vows: 15 August 1843
            Died: 19 February 1856, Loyola College Maryland, North Charles Street, Baltimore MD, USA - Marylandiae Province (MAR)

            1833-1835: White Marsh, MD USA (MAR), Novitiate
            1835-1839: Georgetown College, Georgetown, Washington DC, USA, Regency and Theology
            1839-1840: Novitiate, Frederick MD, USA, Theology
            1840-1852: Georgetown College, Georgetown, Washington DC, USA, Curate at Holy Trinity Church, N Street, Georgetown, Washington DC, USA, Director of Parish school
            1852-1853: St Joseph’s College, Wilings Alley, Philadelphia PA, USA, Teaching, Spiritual Father
            1853-1854: Holy Cross College, Worcester MA, USA, Spiritual Father, Teaching
            1854-1855: In Ireland caring for health
            1855-1856: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Curate, Caring for health

            IE IJA J/1913 · Person · 02 May 1830-21 August 1891

            Born: 02 May 1830, Glenhall, County Derry
            Entered: 09 January 1851, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 1863, Boston MA, USA
            Final Vows: 15 August 1871
            Died: 21 August 1891, St Thomas, Port Tobacco, Maryland, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            Part of The Basilica of Saint Mary, Royal Street, Alexandria VA, USA, community at the time of death

            1951-1853: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1853-1854: Rhetoric
            1854-1857: Holy Cross College, Worcester MA, USA, Regency
            1855-1856: Caring for health in Philadelphia
            1856-1857: Regency
            1857-1860: Georgetown College, Geotgetown, Washington DC, USA, Regency
            1860-1863: Boston College, Harrison Avenue, Boston MA, USA, Philosophy & Theology
            1863-1868: St Mary’s, Endicott Street, Boston MA, USA, Curate
            1867-1870: Minister, Procurator, Prefect of Church, Curate
            1870-1871: Novitiate, East 2nd Street, Frederick MD, USA, Prefect of Church, Curate, Tertianship
            1871-1873: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Prefect of Church, Curate
            1873-1882: The Basilica of Saint Mary, Royal Street, Alexandria VA, USA, Superior, Procurator, Curate, President of Saint Dominic Savio Society, Missioner at Falls Church VA and Fairfax VA

            ◆ Woodstock Letters SJ : Vol 14, Number 2

            “St Mary’s Church and Residence, Alexandria, VA” p255

            .......

            Father Denis O’Kane

            Father O'Kane became pastor in December, 1872. The congregation has greatly increased, so that the pastor has been obliged to make important enlargements and improvements in the church. In 188I he raised the walls six feet, put on a new and substantial trussed roof which is covered with slate, tore down the old sacristies and extended the sanctuary to the full width of the church. Besides these improvements the new ceiling of the church was made of Iron. The pastor also erected a large sacristy on the north side of the church. And yet the congregation could not be accommodated; the church was thereupon enlarged in 1883 by transepts and additional galleries. A fine organ was also purchased in 1883 instead of the old one that had done service for so many years.

            Father O'Kane has had up to the present time three different assistants: Fr Thomas Sheerin, Fr Andrew Keating and Fr John B. DeWolf. The Sodality organized by Father Keating for the colored people is still prosperous under the care of Fr DeWolf; the meetings are held Sunday evenings and the singing is good.

            I cannot end this history without giving the state of the churth in Alexandria and out-lying missions at the present day. “Alexandria and its missions”, writes Fr O'Kane, “has a Catholic population of about 1600 souls. The extent of territory is about 40 by 20 miles. Two small mission churches are attended from Alexandria, viz: Falls Church (2) which is about 10 miles and Fairfax Station which is 17 miles from Alexandria." There are parochial schools for boys and girls. These schools had been had off and on from the days of Fr Smith, but it was not until 1870 that l they were put on a firm basis.

            ◆ Woodstock Letters SJ : Vol 21, Number 1

            Obituary

            “Father Denis O’Kane SJ” p260

            Father O'Kane was born near Coleraine, County Derry, Ireland, on May 2, 1830. Having received his early education near his birthplace, he came to the United States in 1850, and remained a few months in Philadelphia. On the 9th of January, 1851, he was received as a novice in Frederick and had Father Paresce as his guide in the spiritual life. The juniorate was made under Father George Fenwick and Father Masnata.

            Philosophy was begun in Boston at the opening of that scholasticate in 1860. In the meanwhile the catalogue gives him the usual occupations for scholastics of those days: teaching and prefecting, partly at Holy Cross, partly at Georgetown. There is, however, a break in the monotonous trend. In the vacation of 1855, three scholastics were on their way to Holy Cross College from the Georgetown Villa, and at Burlington, NJ, a dreadful railroad accident occurred. Mr. Rush, the youngest of the number was killed, another escaped without any hurt, and the third, the subject of our sketch, was found so seriously injured that he was unable to resume his duties for a year.

            Father O'Kane was ordained in Boston in 1863 by Bishop De Goesbriand, and immediately became one of the assistants at St Mary's in that city. Here he labored very successfully, and was chosen as the superior of the church on the appointment of Father Brady to the rectorship of Holy Cross in 1867. Father O'Kane made many improvements in the schools and residence. He took a deep interest in the sodalities and in education, and was also looking forward to the enlargement of the church, when the time came for his third probation. At the cothpletion of this last trial, which he made most faithfully under Father Felix Cicaterri, he was stationed in Baltimore for a year.

            The great work of Father O'Kane was yet to come. In 1873 he was named superior in Alexandria, Va, and here he has left the best results of his zeal. Laboring most of all, and successfully too, for the Catholics, he did not receive many converts into the Church. His attention was principally directed to the education of the children and the protection of the young men. Hence his schools, his sodalities and his Lyceum were most dear to him. The church was made considerably larger, a new pastoral residence was built; everything had been done so well that St Mary's was regarded as the best parish in the diocese when Fr Provincial gave it up last year.

            The missions were well attended to by Father O'Kane. A new church was built at Fall's Church, and the church at Fairfax was much improved.. That his labors were highly appreciated in the missions and at the home church, was evident from the great sorrow manifested by the people when he bade farewell to the congregation.

            In June of last year Father O'Kane was made superior at St Thomas Manor, and there on the 21st of August, he passed away, having received the last sacraments with great sentiments of faith and love. We may say of him that he was a sincere, hard-working man; a great lover of the Society, a man of piety, an obedient man. RIP

            IE IJA J/1918 · Person · 13 May 1823-05 March 1881

            Born: 13 May 1823, Drum, County Roscommon
            Entered: 01 February 1855, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1865
            Died: 05 March 1881, Boston College, Harrison Avenue, Boston MA, USA - Marylandiae Neo-Eboracensis Province (MAR NEB)

            1855-1857: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitate
            1857-1859: Loyola College Maryland, North Charles Street, Baltimore MD, USA, working
            1859-1860: St John the Evangelist Catholic Church, South 13th Street, Philadelphia PA, USA, working
            1860-1881: Boston College, Harrison Avenue, Boston MA, USA, working

            IE IJA J/1934 · Person · 25 May 1815-13 June 1883

            Born: 25 May 1815, Leighlinbridge, County Carlow
            Entered: 01 September 1843, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1859
            Died: 13 June 1883, Holy Cross College, Worcester, MA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1843-1845: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1845-1850: Holy Cross College, Worcester, MA, USA, working
            1850-1852: Georgetown College, Georgetown, Washington DC, USA, working
            1852-1854: Loyola College Maryland, North Charles Street, Baltimore MD, USA, working
            1854-1855: Georgetown College, Georgetown, Washington DC, USA, working
            1855-1856: St Francis Xavier Residence, Bohemia Manor Farm MD, USA, Cook
            1856-1883: Holy Cross College, Worcester, MA, USA, working (MARNEB from 1879)

            ◆ Woodstock Letters SJ : Vol 12, Number 3

            Obituary

            “Brother James O’Neill SJ” p337

            Brother James O'Neill, who was called to his reward, June 13th, 1883, was born in the County Longford, Ireland, May 25th, 1815. He left his home for Canada at the age of twenty-two, and, after a voyage of as many months as it now takes days to cross the ocean, he arrived in the Provinces, in May, 1837· Here he spent but a very short time. Crossing over to the States and applying for admission into the Society, he was sent to White Marsh and thence to Frederick, where he began his noviceship, September 1st, 1843. His noviceship over, he was dispatched to the newly founded College of the Holy Cross, where he spent the remainder of his life, the single year 1853 excepted.

            No one that lived at Holy Cross during all these years, whether as a student or member of the community, could fail to be impressed with the evidence of strong, natural character and the example of really solid and deep-rooted virtue manifested in the life of good Brother Jimmy, as he was familiarly called. Charity, patience, a love of labor and devotion to the Society and to his special calling in it were the virtues he cultivated.

            He was a man of large heart, of ready sprightly wit, that could force a smile to the face of the most downcast. Charity was his pet virtue and, the better to satisfy its promptings within the very limited sphere of his influence, he brought into play with a simplicity truly childlike, all the gifts with which God ha? blessed him. His very retentive memory kept stored up recollections of his early life, full of incident and always savoring of the mirthful, with which, when asked, he would entertain his brethren in recreation; and with such marvellous interest would he tell his story and with such wonderful exactness of detail and vividness of discription as to fill you with admiration of the great natural gifts of the man.

            He was always ready to supply, in as far as he could, the needs of his brethren; and with such a warmth of good will would he lend himself to meet your little necessities, that you carried aw~y a very wholesome lesson of the magic power of self-sacrifice and brotherly love.

            One that knew nothing of his bodily sufferings would be led to believe from his massive frame, that he was a stranger to the name of sickness, and yet chronic asthma that forced him periodically to take to his bed and, finally, caused his death, and other maladies kept him constantly on the rack of suffering; but his indomitable energy would never suc- cumb till resistance was physically impossible, and then you might apprehend the worst. In one of these attacks he passed away in the peace of God.

            IE IJA J/1949 · Person · 05 February 1872-26 May 1958

            Born: 05 February 1872, Kilkee, County Clare
            Entered: 08 July 1893, Sacred Heart, De Smet, Coeurs D’Alène ID, USA - Taurensis Province (TAUR)
            Ordained: 31 May 1906
            Final Vows: 02 February 1911
            Died: 26 May 1958, St Francis Xavier, Sheridan OR, USA - Oregonensis Province (ORE)

            Transcribed TAUR to CAL : 1909; CAL to ORE

            1893-1895: Sacred Heart, De Smet, Coeurs D’Alène ID, USA (TAUR), Novitiate
            1895-1899: St Francis Xavier Residence, St Xavier, Montana, USA, Regency
            1899-1901: Gonzaga College, Spokane, Washington, USA, Philosophy
            1901-1902: St Ignatius College SJ, Missoula, Montana, USA, Regency
            1902-1908: Gonzaga University, East Boone Avenue, Spokane WA, USA, Philosophy (1 year), then Theology
            1906-1908: Teaching, Spiritual Father
            1908-1909: St Ignatius Church, SE 43rd Avenue, Portland, Oregon, USA, Missioner
            1909-1910: St Andrew-on-Hudson, Poughkeepsie NY, USA (MARNEB), Tertianship (CAL from 1909)
            1910-1924: St Ignatius Church, SE 43rd Avenue, Portland, Oregon, USA, Missioner
            1924-1926: Gonzaga University, East Boone Avenue, Spokane WA, USA, Spiritual Father, teaching
            1926-1929: Catholic Church, Fairbanks, Alaska, USA, Superior from 12/09/1926, Procurator, Missioner
            1928-1931: St Ignatius Church, SE 43rd Avenue, Portland, Oregon, USA, Missioner, Editor “Jesuit Missions”
            1931-1932: Church of St Mary of the Sacred Heart, Cooper Street, Boston MA, USA (NEN), Missioner
            1932-1933: St Mary’s, Emo, County Laois (HIB), Missioner, Spiritual Exercises (ORE from 1932)
            1933-1934: St Ignatius Church, SE 43rd Avenue, Portland, Oregon, USA, Prefect of Missioners, Spiritual Exercises, Director “Jesuit Missions”
            1934-1935: St Francis Xavier, West Pine Street, Missoula, Montana, USA, Assistant Prefect of Church, Catechetics in parish school
            1935-1936: St Leo’s, South 13th Street, Tacoma, Washington, USA, Assistant Prefect of Church, Catechetics in St Leo’s High School
            1936-1937: Manresa Hall, Cleveland Street, Port Townsend, Washington, USA, Curate, Missioner, Spiritual Exercises, Writer
            1937-1939: St Patrick’s Catholic Church, Nelson Street, Portland OR, USA, Prefect of Church, Procurator, Director of Parish School
            1939-1940: Seattle College, Interlaken Boulevard, Seattle WA, USA, Spiritual Father, Confessor
            1940-1942: St Rose of Lima Catholic Church, Church Street, Wrangell, Alaska, USA, Prefect of Church, Writer, Missioner at Petersburg and Shoemaker Bay Indian School
            1942-1947: St. Gregory Nazianzen Catholic Church, Etolin Street, Sitka, Alaska, USA, Prefect of Church, Writer, Missioner at Fort Ray, Naval Air Station and Old Sitka, Chaplain at Sitka Pioneer Home, Katlian Street, Sitka, Military Chaplain
            1947-1949: Mount St Mary’s Provincial House, Hawthorne Road, Bellingham, Washington, USA, Teaching in local schools
            1949-1950: Bourton Hall, Rugby, Warwickshire, England (ANG), Missioner

            ◆ Woodstock Letters SJ : Vol 90, Number 1 p 54

            Obituary

            “Father Patrick O’Reilly SJ”

            by Theodore J St Hilaire SJ

            Father O'Reilly was being buried. To many of the two hun- dred Jesuits present, Father was the renowned preacher of missions, successful as an orator, and famous for not having broken his resolution “never to refuse an opportunity to say at least a few words”.

            Patrick Joseph O'Reilly started his life in the small town of Kilkee, Ireland, popular with tourists and vacationers. This quiet town of about 1600 residents lies facing America and is situated on the wild, west coast of County Clare, a short distance north of the Shannon's mouth. The rocky coast, with its irregular cliffs towering up from the sandy beach is perpetually pounded by the ever turbulent, often stormy sea. Out in the sea are islet extensions of the cliffs between which the tides rush with a foaming swirl. Ancient castles, earthen forts, holy wells, church ruins, and stories and legends of St Senan and Scattery Island gave to Kilkee and the countryside its typical and rich Irish culture: a simple, Catholic culture.
            In these surroundings and in the home of John and Margaret O'Reilly, the future orator was born on February 15, 1872. Here at Kilkee, where Pat spent the first eighteen years of his life, live an affable, friendly, loquacious, argumentative people. Patrick inherited the Kilkeean idiosyncrasy of thought, language, and a tone of voice which was soft, as any inflected in the Gaelic tongue.

            During these eighteen years, like many another Kilkeean lad, Patrick attended the school of the local Convent of Mercy, and the national school for boys. Somewhere during these formative years, however, his father died. And across the Atlantic, in the far western state of Washington, USA, Patrick's uncle, Martin J Sexton, architect, sawmill man, and builder, lost his two sons in the diphtheria epidemic of 1890. Shortly an agreement was made between the two families. Patrick was to replace his two cousins in his uncle's plans. In 1890 he left to the care of his three sisters his mother, a r woman still remembered in Kilkee for her kindness and charity for all.

            Washington had barely acquired statehood when the young Irishman entered its boundaries. The previous year four of its communities: Seattle, Spokane, Vancouver, and Ellensburg had suffered devastating fires. Consequently, Patrick's oppor- tunities to learn and to use the art of building were many. In- dustriously he set about his task, at the same time acquiring for himself a house and some real estate. Perhaps he hoped later to bring his mother and sisters to America; but God had other plans for him.

            Father Cataldo

            Among the frequent visitors to Uncle Martin were Father Joseph Cataldo SJ, and his companion Jesuits. These men so impressed Martin Sexton that he chanced to remark one day, “If I had my life to live over again, I would become a Jesuit priest”. This provoked some deep thought in the serious- minded Patrick. He consulted Father Cataldo who advised some studies, a year's stay at Sacred Heart Mission, DeSmet, Idaho, and a trip to New York. When Patrick completed these he entered the DeSmet Novitiate on July 8, 1893. Sixty years after that date he would recall his uncle's remark by saying, “If I had it all to do over again, I'd do exactly the same thing”.

            Carissimus O'Reilly found the novitiate interesting enough, for the bears and the Indian teepees near-by were a novelty. But Patrick received more than a change of scenery at De-Smet for after two years under Father Nicholas Cocchi, master of novices, he pronounced his first vows. Then followed the four years of regency in Montana at St Francis Xavier Mission among the Crow Indians, two years of philosophy at Gonzaga College, Spokane, and another year of regency, this time at St Ignatius Mission near Missoula, Montana. Next came his final year of philosophy and three years of theology, all at Gonzaga. Upon the completion of theological studies, Patrick O'Reilly and three companions were ordained by Bishop Edward J O'Dea on May 31, 1906. From that day forward, he would always be first and foremost the priest.

            After ordination Father O'Reilly spent two more years at Gonzaga, this time as a teacher. Next he was put on the Mission Band. At last the zealous Irishman was in his element. Father Vincent Chiappa spent the first year with him, a year highlighted by a mission to the inmates of the Oregon State Penitentiary at Salem, Oregon. The prisoners were a difficult audience to hold. Nonetheless, the right assortment of per- suasive sermons kept them eagerly attentive. The two missioners left highly pleased with their fruitful labors.

            In the Fall of 1909, soon after the Rocky Mountain Mission became the California Province, Father O'Reilly left the West Coast once more, this time for St. Andrew-on-Hudson and tertianship under Father Thomas Gannon, a man highly respected for his inspiring presentation of the Spiritual Exercises and quite meticulous about Mass rubrics. Years later, when Father Patrick corrected other priests on their Mass rubrics, he quoted as his authority Father Gannon. When back from St Andrew-on-Hudson and a trip to Kilkee to visit his aging mother and his sisters, Father O'Reilly pronounced his final vows at St Ignatius Church, Portland, Oregon, on February 2, 1911.

            With Father Meagher

            Father's return to the California Province had also been a return to the Mission Band. This time, Father Thomas A Meagher, who had been a year ahead of Father Patrick in the novitiate, was his companion and superior. For fourteen years they would travel together. To trace them through these years takes careful reconstruction. They were in Seattle, Spokane, and Yakima, Washington; in Anaconda, Missoula, and Great Falls, Montana; in Portland and Pendleton, Oregon; in Salt Lake City and in Los Angeles, in Phoenix and San Francisco.

            In Anaconda, Gerald Shaughnessy consulted them about his vocation to the priesthood. They suggested to him that he become a Marist Father. Eventually he became Bishop of Seattle. At Salt Lake City they took up no collection, an un- usual occurrence. At St Ignatius Church in San Francisco, they preached what Father O'Reilly considered their most successful mission.

            A holy fame was theirs. Cathedrals, parish churches, country churches - all rang with their eloquence. Men, women, children finished the missions with an increase of fervor. There was repentance for the sinner, new life for the fallen away, enthusiasm for the indifferent. Unmasked were the evils of divorce and of infidelity, of drunkenness and of extrava gance, of socialism and of communism. Confessions were heard, vocations directed, converts baptized. Everything that a missioner can do to renovate the vigorous practice of the Faith, these two did. The field was white, the harvest abundant.

            But large as was the territory of the California Province of those days-eight states covering 863,140 square miles in all-it still was narrower than the horizon of Father Patrick O'Reilly's all-inclusive zeal. Hawaii beckoned. But when he suggested a missionary trip there, in the summer of 1918, Father Meagher could only reply that it was “bordering on the fantastic, too far away, and out of the province. Moreover”, continued Fr Meagher, “I wouldn't care to go there”. However, he let Father Patrick seek the necessary permission, which was accorded. The Most Reverend Libert H Boeynaems, Vicar Apostolic of the Hawaiian Islands, and the Very Reverend Richard Gleeson, the California Provincial, both approved. So did the new California Provincial, the Very Reverend Francis C Dillon. What could Father Meagher do but acquiesce and board the Paradise of the Pacific with Father O'Reilly for Honolulu?

            The missions and retreats in the Hawaiian Islands were no less successful than those in the States. At first, however, Father Meagher had good reasons to be skeptical. No one from the Cathedral came to meet their ship. Instead, Father Patrick mistook for a representative from the Bishop, and hurried to greet, a sectarian minister in clerical attire who was eagerly waving in their direction, but to his wife who happened to be standing behind the two priests. Then came Father Meagher's extreme case of mosquito bites, humorous to everyone but to the mortified victim. But the optimistic Father O'Reilly could never lose heart. And after completing the mission tour, he could say his triumphant “I told you so”. The response of the people was overwhelmingly gratifying, as the increased frequenting of the Sacraments clearly indi- cated. Perhaps most illustrative of this was their mission at the Cathedral. For since the building was too small to contain everyone, many listened through open windows and doors rather than miss a sermon.

            At Wailuku, on the island of Maui, the momentous news of the Armistice via wild cheering broke their midnight slumber. All night the cheering continued. Also at Wailuku was Yoshimo Takayana, a Japanese girl in her late teens who suffered from a lingering tropical disease in the Malulani Hospital. Father Patrick interested her in Catholicism but had to leave her unbaptized. Three years later she wrote that against her family's wish, she had determined to become a Catholic so that·she could go to heaven. Her leg was badly swollen from disease, but her father stubbornly refused to let the doctor amputate it. An exploratory operation had only worsened matters. With death imminent and by maintaining that only as a Catholic could she die happily and go to heaven, she successfully persuaded her family to allow her to become a Catholic.

            From Maui they went to Hilo, the capital of the Island of Hawaii. St Joseph's Church there with its devotional interior and “well-appointed conveniences” pleased Father O'Reilly's architectural eye, sharp from his two years with his Uncle Martin. The volcano of Kelauea provided interesting scenery and a recreational trip for the two missioners. Professor Jagger of the Territorial Observatory and Seismograph Station voiced his admiration for several prominent Jesuit scientists of the day. Father Patrick was deeply interested in all this too, but he would not trade his own way of life for it.

            Molokai

            At Honolulu an invitation to give missions at the two leper settlements of Molokai awaited them. This time, however, Father Meagher, who had an appointment in San Francisco,
            let the eager Father O'Reilly go by himself. Thus the distinction of being the first Jesuit ever to set foot on these leper colonies fell to Fr O'Reilly. On Thanksgiving day, while a distant typhoon raised great swells on the sea, he made his landing by small boat on the cliff-sequestered peninsula, ten miles square, that is the lepers' part of the island. The environment
            in which Father Damien had worked intrigued him. Father Maxime, the Sisters and Brothers of St. Francis (to whom he gave retreats), and the leper altar boys, with whom he had his picture taken, all favorably impressed him. But the winning of souls was his business there. One soul he won at Molokai was Daisy's.

            Daisy was a Hawaiian maiden, unattractive, in the last stages of her disfiguring leprosy, and a Calvinist. Would she like to die a happy death? Yes, she would. Then she must become a Catholic. Well, that required thought. She would let Father know the next morning. And, when Father O'Reilly returned the next day, he found a willing Daisy. “Do you believe in everything the Holy Catholic Church teaches”, he asked with all due solemnity, “in free will and in the Sacraments?”
            “Yes, in everything”, she replied, her voice hollow-sounding from the effects of her disease.
            “Are you sure?”
            “Yes, I'm sure”.
            Satisfied, Father Patrick briefly instructed, then baptized her. Some time later, she, too, died happily, and was the influencing spirit behind many of her Calvinist friends' requests for admittance into the Catholic Church. Father O'Reilly held that she was a saint.

            Soon the SS Mikahala anchored nearby and Father Pat- rick boarded her for Honolulu. En route to Honolulu, the ship picked up seven survivors of the Benito Juarez, a vessel which had sunk in the typhoon. Father O'Reilly asked the captain what his thoughts were as his vessel went down. “My only thought was in getting into that lifeboat”, came the disappointing reply. A thorough explanation of immortality and eternity, however, con'vinced the saved skipper that perhaps he was not so safe after all.

            In Honolulu, the unusual request to perform an exorcism awaited Father O'Reilly. As he wished to say Mass that morn- ing, the feast of the Immaculate Conception, there was no time to pray and to do the necessary penance. After some hesitation, however, he decided that the rough voyage from Molokai during the abating typhoon and the dangerous mis- sion at Molokai itself were penance and prayer enough. He then braved the anger of the evil spirit which possessed a Korean layman. Imploring the Archangel St. Michael “to lay hold on the dragon, the old serpent, which is the devil and Satan”, commanding “Begone, Satan”, and frequently asking the Korean if the evil spirit had departed, Father at last succeeded. “He's gone”, muttered the Korean. “Deo gratias”, sighed Father O'Reilly, at the same time deciding that one exorcism a life is enough. And with this ended his adventures in Hawaii until 1920, when he and Father Meagher again visited the Islands.

            Missionary Team Dissolved

            Time was persistently marching on, effecting its changes in Father O'Reilly,-who celebrated his fiftieth birthday in 1922. His once jaunty shock of hair was now thin and graying. The previous youthful sharpness of his facial features was rounding somewhat. He still had plenty of life left, thirty-six healthful, fruitful years of it. Nor had his drive or his childlike curiosity diminished one whit. As he saw things, he and Father Meagher had in store many a year of missionary activity together. But in 1924, their fourteen years as a missionary team and the most important part of Father O'Reilly's militant life abruptly concluded. Father Meagher was appointed Master of Novices at Los Gatos and he himself was sent to Gonzaga College.

            Nonetheless, Father O'Reilly would still travel much. After two years at Gonzaga, he became pastor of Immaculate Con- ception Church, Fairbanks, Alaska. Because of the poor conditions of the stovepipe there, the priest's residence almost burned up one cold March morning in 1927. Indignantly, Father installed a brick chimney to replace the old firetrap. Also, he installed stained glass windows in the Church, built a concrete block porch for the rectory, laid a cement walk, and planted some shrubs, typically improving whatever he could.

            After two years at Fairbanks, he was recalled from Alaska with directions to visit various missions during his trip Statesward. He traveled down the Yukon, stopping in at the various
            missions on his way. He found that “The Catholic Church is the only church in town doing any business” was true not only of Fairbanks but of most of Alaska, though the majority of the Alaskans professed or practiced no religion at all. The tireless labors of the Alaskan missionaries deeply edified him; the possibilities of a more efficient mission field which the airplane introduced encouraged him. The devotion of the Eski- mos and the devotedness of the Brothers he heartily acknowledged. “The lure of the Northland” had seized him. He was ready to return “when the word is spoken”.

            With one interruption, he was again on the Oregon Province Mission Band from 1928 to 1935. Now, however, other apostolic activities besides preaching occupied his time. From the pulpit he often won subscriptions and friends for the Jesuit Missions. He wrote a book, The Light Divine, in which he hoped to preserve the ideas which he had so often expounded in his sermons. Nor was he bashful about peddling his book. He had written it to be read. The more or less forced success of this book induced him to write a second one, An lgnatian Retreat for Priests, which he published in 1939. He was will- ing to try anything to spread the Word of God.

            During this period happenings of great import to the Jesuits of the far West were in the making. On Christmas, 1930, the letter which announced the temporary and trial division of the California Province was read at the Los Gatos novitiate. This division fixed the boundaries of the present California and Oregon Provinces, the latter of which was to be called, for the time at least, the Rocky Mountain Region (in memory of the Rocky Mountain Mission). Thirteen months later, on February 2, 1932, the division was made permanent. Father Walter Fitzgerald, who had been the vice-provincial of the Rocky Mountain Region, became the first provincial of the new Oregon Province. Of personal interest to Father O'Reilly was the transfer of Father Meagher from the novice master's office at Los Gatos to that at the new novitiate near Sheridan, Oregon, fifty miles southwest of Portland. As events show, this transfer proved fortunate for Sheridan, temporally as well as spiritually, for it fruitfully turned Father O'Reilly's beneficent interest to Sheridan.

            New England

            Meanwhile, the status of 1931 put Father O'Reilly on the New England Province Mission Band with Fathers John McGrory, John F Duston, Daniel P Mahoney, and Edward M Sullivan. Again there were confessions, conversions, and a renewal of the vigorous practice of the Faith. From New England, Father O'Reilly went to Dublin to the Eucharistic Congress of 1932 and to visit Kilkee where he directed two of his nieces into the Society of the Sacred Heart. These were but two of the many young men and women he directed into the religious life.

            Before leaving the West Coast, however, he had conducted a layman's retreat near Seattle. A young man who made this retreat decided to become a Jesuit Brother. But before entering the novitiate, he entrusted his savings to Father O'Reilly who bought in Chicago an elegant tabernacle for the new Sher- idan novitiate, so rich in its extremely humble environment in the temporary novitiate building, that it aroused some crit- icism among the utilitarian-minded. But Father O'Reilly to whom the Lord was not pioneering, replied to his critics, “Provide a house for the Lord and he will provide one for us”. His prophetic words came true, ironically enough through his efforts and through the generosity of the D'Arcy family of Salem, Oregon. The D'Arcys - Judge Peter, John, and their sister, Teresa - wished to have a chapel erected in honor of their beloved mother, Barbara, who had recently died. They wished this chapel dedicated to St Barbara, their mother's patron saint. Father O'Reilly heard of this, and though other interested parties could not comply with the D'Arcy wish, he could. Thus, when the permanent novitiate structure was finished, it had a beautiful chapel and the tabernacle its proper setting.

            Some furnishings, however, were still lacking in the chapel. To right this, Father bought a stately set of six candlesticks for the altar of St Barbara while he was attending the Eucharistic Congress of 1932. From his Alaskan friends, he later begged gold, walrus ivory, and precious jewels with which he had made a beautiful monstrance. Also, before he had finished, he had secured a set of Carrara marble stations of the Cross and other furnishings.

            In 1935, O'Reilly became assistant pastor of St. Francis Xavier Church, Missoula, Montana, where he visited the county jail weekly. Then came a year at St Leo's parish, Tacoma, Washington and at the Tertianship, Port Townsend. A year later, he was the pastor of St Patrick's Church, Spokane, Washington. In two years he rid the parish of most of its debt and established a sound financial program. His parishoners, soon recognizing that their pastor was no impractical and unprofitable dreamer, appreciated thoroughly the new life in their parochial bloodstream. Consequently, when in 1939 they heard of his coming departure, they petitioned the Provincial to leave him at St Patrick's. But because Father Provincial saw the needs of the whole Province, Father O'Reilly spent the next scholastic year at Seattle Preparatory School as the community's spiritual father.

            In 1940, Father became the pastor of Sts Rose and John Church, Wrangel, Alaska. He still found time, however, to give missions and retreats in the Puget Sound area. By another change in status, he became in 1942 the pastor of St Gregory's Church, Sitka, Alaska, a place he dearly loved for its natural beauty and generous hearted people. War, of course, was raging then. And though he would celebrate fifty golden years in the Society in 1943, Father O'Reilly also had his victory garden of potatoes, raspberries, and peas - his bit toward winning the war.

            One day, Sitka gained a Seabee base and Father O'Reilly of his own accord undertook its chaplaincy. Later the war department officially appointed him to that office, and after the war conferred on him two special citations for his outstanding service. He loved his boys and they loved him. When they discovered his lack of a decent residence, they used their Seabee ability of “can do, can get” soon there was a cozy little residence for the Padre. Puzzled by their generosity, but nonetheless pleased, he accepted their gift in his gracious, Irish way. When the Seabees finally departed, one of them later wrote, “There was a tear in his eye, and many tears in ours, as we waved goodby to a very dear and truly remarkable man, the most unforgettable character I have ever met”.

            England

            In 1947, Father O'Reilly went to Mount St Mary's Provincial House, Bellingham, Washington, as chaplain and teacher of church history. Three years later he was again abroad, this time in England giving missions and retreats. It was probably during this year abroad that he visited the cathedral of Durham in which, one legend affirms, lie the bones of St Cuthbert which, a second adds, were replaced secretly with another's bones by three daring Benedictines. These three monks have supposedly kept the secret alive by confiding it to a new and trusted young Benedictine before each one's death. Now, this Cathedral, one of the many pre-Reformation ecclesiastical buildings assumed by the Protestants, boasts a handsome pul- pit, much too strong a temptation for a man as addicted to practice as was Father O'Reilly. Consequently, while his companions viewed the Durham sights from the steeple, Father O'Reilly was eloquently denouncing everything Protestant from the elegant, Protestant pulpit. Then in walked the verger.

            “What are you doing?” he demanded.
            “I'm looking for the bones of St Cuthbert”.
            “Come down. Don't you know they're in the tomb over there?”
            “Those are not the bones of St Cuthbert at all!”
            “Well, whose are they then?”
            “They're the bones of some old corpse that they dug out of the graveyard”. Father O'Reilly triumphantly rejoined.
            “Where are the bones of St Cuthbert?”
            “Nobody knows except three Benedictines, and the secret will not be revealed until England becames Catholic again”, replied the preacher, his voice characteristically growing shriller as his excitement grew. This reply, however, was too much for the verger.
            “Well, come down anyway”, he commanded, and down came Father O'Reilly.

            After fourteen months in England, Father returned to the Oregon Province where he gave many closed retreats to differ- ent religious communities. In 1953 he was appointed chaplain at St Helen's Hospital, Chehalis, Washington where the nuns nicknamed him “Pater noster, qui est in Chehalis”. In the Spring of 1956 he nearly died, but with his usual tenacity recovered. It was time for him to retire, however, and Sheridan fittingly became his last home on earth.

            Jubilee of Ordination

            He started his retirement at Sheridan by celebrating his golden sacerdotal jubilee on May 31, 1956. He had already celebrated his share of jubilees. There were his two silver jubilees, as a Jesuit in 1918 and as a priest in 1931; and his golden and diamond jubilees as a Jesuit in 1943 and in 1953. On his diamond jubilee as a Jesuit, his biggest thrill had been - in addition to being able to celebrate Mass - the congratulatory letter with its spiritual bouquet of sixty Masses from Father General. Now he celebrated fifty golden priestly years. Finishing his annual retreat on the morning of May 31, he celebrated in succession and with all the solemnity he could muster Solemn High Mass and Solemn Benediction. Father Harold O Small SJ, eloquently eulogized the jubilarian, likening him to the sun setting after a glorious and fruitful day. The gala celebration, ending with an evening banquet, and graced by the presence of many distinguished guests, seemed to tire everyone but the eighty-four-year-old Jubilarian. His stamina was amazing.

            Father O'Reilly was now officially retired to Sheridan. But like all truly active men, he was unable to cease activity as long as he retained his physical and mental capacities. So, to remain fruitfully active, he busied himself writing his memoirs, a source of much valuable information about the early days of the Oregon Province, Father Thomas Meagher, and himself.

            During his stay at Sheridan, a year and a half, Father O'Reilly was its patriarch. White-haired and not quite bald, substantial in stature and not at all feeble, his one ailment was diabetes. Stairs provided some trouble for him but the elevator solved that problem. Given to reading, he asked to read each new book the House acquired. Canon Sheehan, however, was the only novelist he ever read. Fortunately for his love of reading, he still had good eyesight. In the Fathers' recreation room, which was never dull when he was around, he gave and took many a joke. Nor did his many years away from the cloister lessen his love for it. He was quite content at Sheri- dan, even though the perpetual waiting for community exer- cises is often trying for a man who is used to starting things when he is ready for them.

            Father O'Reilly, now venerable with age, was occasionally granted an opportunity to show off his oratorical abilities. One such opportunity came on the occasion of Father Francis Menager's golden jubilee as a Jesuit, July 21 1957. Father O'Reilly spoke at the Solemn High Mass of thanksgiving. His panegyric was memorable for two reasons. The first was his likening of the vows of religion to three locks and their perpetual nature to the throwing away of the key, all of which applied to Father Menager. The second reason stemmed from Father Rector's playfully limiting him to fifteen minutes for practical reasons. After expounding on the vows of religion for some time, Father O'Reilly laboriously checked his pocket watch, then sp,ontaneously exclaimed, “Eleven down and four to go!”

            With the Novices

            Occasionally he gave a talk to the novices. Molokai was usually the subject. But somehow he generally strayed from it, telling the novices what a wonderful man their master of novices was, how novitiate life was less demanding, how he had met St Frances Xavier Cabrini in Spokane when she was there, and how as Jesuits they must become perfect speakers. At length the beadle had to call time, and Father would apologize, promising to finish the story later.

            A true Irishman, Father O'Reilly loved St Patrick's days. At Sheridan, it always fell to him to add an Irish flavor to the celebrations. On his last St Patrick's day on earth, March 17, 1958, the Juniors presented a skit which depicted Father O'Reilly and Father Meagher “drumming up business” for their mission. He watched this in his searching, puzzled way, and though the skit had a teasing element about it, he nevertheless enjoyed it, and was even ready to speak when Father Rector unexpectedly invited him to do so. He then proceeded to amaze everyone by delivering a vigorous and powerful talk. In five minutes he twice advantageously changed the subject, then dramatically ended his dynamic presentation, predicting with a final, flourishing ictus that “Some present in this room will actually suffer martyrdom!”

            Father O'Reilly's eighty-sixth year was complete as the Spring of 1958 turned green the pastures and wheat fields around Sheridan. On April 17 he was taken to the hospital in Portland after he had suffered a heart attack. But in three weeks or so, he was back at Sheridan as well as ever. He told Father John Taylor, who drove him home on this, his last return from the hospital, “It's good for a man to have a serious illness toward the end to have a chance to prepare to die. You know, this heart disease has made me more prepared to die”.

            The end came on May 26, Pentecost Monday. The day before, he had attended at Sheridan the reception in honor of the recently ordained Rev Richard Papen CSC. That night he was tired, but enjoyed recreation and expressed his concern over the health of Cardinal Stritch. About 5:20 the morning of the twenty-sixth, clad in his cassock, Father O'Reilly opened his door for the Brother Infirmarian who had come on his usual official visit. Father complained of a severe pain in his chest. Was this to be the end? Brother did not think so, but called Father Rector who thought it best to phone the doctor and to administer Extreme Unction. Father O'Reilly, in bed and still in his cassock, answered the versicles. Fr Rector then began leading in the prayers for the dying the priests and scholastics who had been summoned. As the prayers progressed, Father O'Reilly, who had remained very calm and peaceful, grew extremely quiet, then gasped, so slightly that Father Rector did not hear him. Two or three minutes later the doctor arrived and pronounced him dead. It was about six o'clock in the morning.

            Eloquent praise has often been given to Father O'Reilly by his innumerable friends. He was a very simple, unreservedly devoted, sincerely zealous man, uncompromisingly thirsty for perfection, but at times the victim of the excess of these virtues. One bit of praise came his way from Archbishop Michael J Curley of Baltimore. Father O'Reilly had given a retreat to the priests of the Baltimore Archdiocese and the Archbishop noticed unusually good results in his priests, for he said, “We send men West to preach. Have we anyone in the East better than Father O'Reilly from the West?”

            IE IJA J/1959 · Person · 29 September 1812-19 November 1881

            Born: 29 September 1812, Dingle, County Kerry
            Entered: 09 June 1840, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1851
            Died: 19 November 1881, Holy Cross College, Worcester, MA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1840-1842: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1842-1848: Georgetown College, Georgetown, Washington DC, USA, working
            1848-1849: Gonzaga College SJ, Washington DC, USA, working
            1849-1850: Novitiate, East 2nd Street, Frederick MD, USA, working
            1850-1854: Georgetown College, Georgetown, Washington DC, USA, working
            1854-1856: Holy Cross College, Worcester, MA, USA, Gardener
            1856-1858: St Joseph’s, Willings Alley, Philadelphia PA, USA, working
            1858-1859: St Joseph’s College SJ, Willing’s Alley, Philadelphia PA, USA, working
            1859-1861: Georgetown College, Georgetown, Washington DC, USA, working
            1861-1865: St Inigoes Residence, St Inigies, MD, USA, working
            1865-1881: Holy Cross College, Worcester, MA, USA, Gardener

            ◆ Woodstock Letters SJ : Vol 19, Number 1

            Obituary

            “Br Michael O’Sullivan SJ” p118

            Died at Worcester, November 19th 1881

            Br O'Sullivan was born in County Kerry, Ireland. on Sept 20 1812, and entered the Society on June 9, 1840. From 1841 to 1848 he was refectorian at Georgetown College ; in 1849 he was buyer and refectorian for “the Seminary”, Washington; from 1850 to '54 he was stationed at St John's, Frederick, and afterwards at Georgetown, as buyer, refectorian, and assistant gardener; in 1854 he had charge of the garden and farm at Worcester; for the next three years he was refectorian and keeper of the wardrobe at St Joseph's, Philadelphia; from 1857 to '60 he was at Conewago, Pa, St John's Church, and Georgetown College. engaged in the various offices of wardrobe-keeper, refeetorian. and sacristan ; from 1861 to '65 he was at St Inigo's, Md, from which place he was sent to Holy Cross College, Worcester, where he served as gardener and farmer until a few months before his death. He died of consumption on the evening of Nov 19th 1881.
            Sketch of Holy Cross College.

            IE IJA J/2009 · Person · 01 April 1830-11 May 1869

            Born: 01 April 1830, Ballyduff, County Kilkenny
            Entered: 13 August1851, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 1863
            Died: 11 May 1869, St Mary's Church, Endicot Street, Boston, MA, USA - Marylandiae Province (MAR)

            1851-1853: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1853-1854: Novitiate, East 2nd Street, Frederick MD, USA, Rhetoric
            1854-1860: Georgetown College, Georgetown, Washington DC, USA, Regency to 1858 then Philosophy
            1860-1864: Boston College, Harrison Avenue and Concord Street, Boston MA, USA, Theology
            1864-1867: Georgetown College, Georgetown, Washington DC, USA, Teaching
            1868-1869: St Mary's Church, Endicot Street, Boston, MA, USA, Curate, teaching Catechetics

            ◆ Woodstock Letters SJ : Vol 6, Number 1

            “Father John Prendergast SJ” p 49

            The hand of death has spared our Community, with but two exceptions, during the period of eight years. Fr Prendergast, after the completion of his studies, was sent by superiors to St Mary's. From the beginning, great things were predicted of him. His energy in teaching indomitable perseverance in the interest of his pupils, the many efforts made, from year to year, to lead the van of classes in college, gave evidence of zeal for the glory of God within his heart. After his studies, the field of zeal was changed, but not the spirit that won all hearts, especially amongst an apparently abandoned class of the ragged poor boys, who made their living by selling papers, cleaning boots or running errands. The class assembled on Sundays for Mass and instruction in the basement of the old church. Fr John was entrusted with their care. It was in the exercise of his duty as lnstructor that the seeds of death were sown in a body naturally robust. He preached with the same energy and zeal with which he had taught, and so absorbed at times was he, that clad in the vestments for Mass, he passed from the altar down the aisles without being aware of his position, His confessional was crowded by his boys on the evenings preceding the monthly communion. Late at night, he awaited the coming of some little fellow whose work did not allow him to be present before 10pm. Early the next morning, Fr Prendergast was expecting others who could not go to confession at any other time, and from 7 till 9 o'clock, the time for Mass, he was in the midst of his little parishioners, reproving this one, encouraging that one, and mercifully absolving all of them.

            He loved them, and they loved him. Superiors recognizing his tact in the management of boys, gave him the position of Director of the Young Men's Sodality. Fr John saw but few attending the weekly meetings, and still fewer approaching the Sacraments. He braced hinself for the work, to bring back absentees, to persuade others to join, to induce all to a monthly reception of holy communion.

            His zeal was blessed. The Mother of sinners heard his prayer, saw his zeal and gave a force to his pleadings to join the Sodality, which even the most indifferent could not resist. He sought them everywhere, in season and out of season. If he met a number standing on the street corners, Fr John had a kind word for all, and he left them not without having asked the oft-repeated question, “do you belong to the Sodality?” The Sodality, soon counted in its ranks hundreds, ranging in age, from sixteen to twenty-five years, all monthly communicants. Death called him to his reward when. young in years, but full of good works.

            Fr Prendergast was born in Ireland, April 1st, 1830 entered the Society, August 13th, 1851, died May 11th, 1869, at Boston College, whither he was taken in the first days of his sickness. A rupture of the bowels was the cause which, by undermining his system, eventually led to his death. Afterwards an abscess formed in his throat, which ended in dropsy.

            IE IJA J/2031 · Person · 17 March 1815-26 September 1891

            Born: 17 March 1815, Cobh, County Cork
            Entered: 12 September 1850, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1861
            Died: 26 September 1891, Woodstock College, MD, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1850-1852: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1852-1853: Georgetown College, Georgetown, Washington DC, USA, working
            1853-1855: St Thomas, Port Tobacco MD, USA, Teaching
            1855-1858: Georgetown College, Georgetown, Washington DC, USA, working
            1858-1870: Holy Cross College, Worcester MA, USA, working
            1870-1875: Gonzaga College SJ, I Street, Washington DC, USA, Assistant Procurator
            1875-1891: Woodstock College, Woodstock MD, USA, Assistant Procurator, Editor “Messenger”
            1880-1891: Assistant Procurator

            ◆ Woodstock Letters SJ : Vol 21, Number 1

            Obituary

            “Brother Cornelius Reardon SJ” p261

            Br Reardon was born in the city of Cork, Ireland, March 17, 1815. He attended college for some years in his native pface, with the view of becoming a priest. Among his fellow-students was Michael O'Connor, afterwards Bishop of Pittsburg, and later on a distinguished Jesuit. Br Reardon came to this country when he was about twenty years of age. As yet misunderstanding the voice of the Holy Spirit, who called him to be a lay brother in the Society, and not a secular priest, Br Reardon entered a college in Pittsburg to make ready for ordination. How long he remained there, or how he wrestled with the angel of his vocation we know not. He entered the Society on the 10th of September, 1850. He filled the office of bookkeeper for many years in various houses of the province, and finally, in Woodstock, which became his home in 1876 and continued to be his home till his death, September 26, 1891. He had many of the best characteristics of our brothers : he was silent, unobtrusive, respectful, and these qualities invested him with a refinement of manner, which was as attractive as edifying. Moreover, he seemed to have practised in no ordinary way three very distinctive virtues of our brothers - prayer, recollection and exactness in observing the rule which says that '”idleness shall have no place in our house”.' He died a happy death, after having received the last sacraments with much fervor and resignation. RIP

            IE IJA J/2033 · Person · 15 August 1819-01 September 1876

            Born: 15 August 1819, Moneytucker, County Wexford
            Entered: 09 October 1849, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1860
            Died: 01 September 1876, Holy Family Church, 17th and Stiles Streets, Philadelphia PA, USA - Marylandiae Province (MAR)

            1849-1851: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1851-1855: St Mary’s Church, Endicott Street, Boston MA, USA, working
            1855-1866: Conewago Residence, McSherrystown, Pennsylvania, USA, Cook
            1866-1871: Georgetown College, Georgetown, Washington DC,, USA, working
            1871-1876: Holy Family Church, 17th and Stiles Streets, Philadelphia PA, USA, Cook

            IE IJA J/2078 · Person · 31 July 1843-16 December 1913

            Born: 31 July 1843, Lismire, County Cork
            Entered: 30 July 1857, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 1873
            Final Vows: 15 August 1877
            Died: 16 December 1913, St Agnes Hospital, Baltimore MD, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            part of the Loyola College Maryland, North Charles Street, Baltimore MD, USA community at the time of death

            1857-1859: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1859-1861: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Rhetoric
            1861-1863: Boston College, Harrison Avenue, Boston MA, USA, Philosophy
            1863-1864: Georgetown College, Georgetown, Eashington DC, USA, Philosophy
            1864-1867: Holy Cross College, Worcester MA, USA, Regency
            1867-1870: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Regency
            1870-1874: Woodstock College, Woodstock MD, USA, Theology
            1874-1878: Georgetown College, Georgetown, Eashington DC, USA, Teaching
            1878-1879: Boston College, Harrison Avenue, Boston MA, USA, Teaching
            1879-1890: Holy Cross College, Worcester MA, USA, Teaching (MARNEB from 1879)
            1882-1890: Living outside community caring for health
            1890-1895: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Teaching
            1895-1897: St Joseph’s College, 17th and Stiles Street, Philadelphia PA, USA, Teaching
            1897-1900: Gonzaga College SJ, I Street, Washington DC, USA, Teaching, Curate
            1900-1913: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Teaching

            ◆ Woodstock Letters SJ : Vol 43, Number 2

            Obituary

            “Father John J Ryan SJ” p245

            Father John J Ryan SJ, stationed at Loyola since 1902, passed to his reward on Tuesday, December 16, 1913, at St Agnes' Hospital, Baltimore. He had been gradually sinking during a two months illness, and while death was not expected quite so soon, it did not find him unprepared.

            On Tuesday evening his body was brought to the college, in which he had labored so long and faithfully, and the numbers that came to pay their last respects testified that those labors were not unappreciated. Clad in his full priestly vestments, so delicate appeared his frame, so ascetic his countenance, that it seemed as if he must have passed his days far from turmoil in the sheltered walls of a monastery, rather than in the active, varying life that Saint Ignatius marks out for his children. On Wednesday and Thursday the body lay in state, and on Friday the funeral was held. The Office of the Dead was chanted by his brothers in religion, together with the visiting clergy, some of whom had come from Washington and Annapolis. A low Mass of Requiem was then celebrated by Reverend Father Ennis. The College students attended the Mass, as did many friends and admirers of the aged priest, and members of the Alumni. Many of the latter had reaped some of the fruits of Father Ryan's well stored mind and kind heart during the hours they had passed together as professor and pupil.

            In the afternoon, the body was taken to Woodstock for burial, many priests and representatives of each College class accompanying it. There it was escorted to the grave by the members of the community and laid away in the quiet cemetery.

            Father Ryan was born in Ireland on July 31, 1843· From the first his life seems to have been linked with that of the Saint whose example and precepts he was so worthily to imitate. The date of his birth was the feast of St. Ignatius, and it was on the same date fourteen years later that he entered the Society. At the age of six he was brought to this country and to Baltimore by his parents. After two years spent at Loyola as a student, he entered the Novitiate at Frederick, in 1857.

            Father Ryan took his first vows in 1859, and two years later completed his juniorate. He then spent three years as a student of philosophy at Boston College. After another three years as teacher in Holy Cross College, Worcester, Mr Ryan came for the first time to Loyola in 1868, and for three years took charge of the classes of physics and chemistry. In 1871 he returned to Woodstock, and, finishing his course in theology, was ordained priest in the summer of 1873.

            During 1873-1874 the new priest completed his theological course and was ordered to Georgetown, where he spent the next four years. A year at Boston and two at Worcester followed.

            In 1880, Father Ryan suffered a nervous breakdown and did not resume teaching until 1890, when he returned to this city and to Loyola. Four years were spent here, after which he taught at St Joseph's College, Philadelphia, Georgetown and Gonzaga College, Washington. In 1902, Father Ryan returned to Baltimore and lectured on Astronomy, Geology and Political Economy, until he recently became incapacitated by illness.

            As head for eleven years of the St Agnes' Reading Circle he became well known to members of the congregation, and wherever known, the kindly qualities of his nature made him esteemed.

            Father Ryan, was well known to all in the city. His striking figure was almost as well known along Calvert Street as is that of His Eminence on Charles Street. The writer since his earliest boyhood well remembers seeing Father Ryan making his daily trip up and down this thoroughfare. Many personally unknown to him who were residents of Calvert Street, or who frequently traversed it, had learned to respect him and had become accustomed to doff their hats in salutation to the aged priest.

            Though retaining his classes up to last June, Father Ryan had never fully recovered in strength and robustness from the nervous breakdown suffered in 1890. Though naturally tall, a habitual stoop detracted from his full height. His delicate frame, coupled with extremely ascetic features. made him little resemble the usually hardy sons of his native soil. He took a lively interest in civic affairs and in the activities of the college students up to the time of his last sickness.

            During the last two months spent at St. Agnes' Father Ryan again demonstrated his nobility of nature, and the nurses often commented on his exemplary patience. He sank gradually, and death came after a peaceful day at half- past three in the afternoon.

            Father Ryan was a gentleman of the old school, a scholar to his finger tips, and a most exemplary religious. Gifted with a keen intellect, he ever retained his knowledge of philosophy and theology. His memory was a marvel to all who knew him. The Woodstock Letters owes him a special debt of gratitude, as he was one of its best and most generous contributors. RIP .

            IE IJA J/2083 · Person · 08 October 1800-21 January 1860

            Born: 08 October 1800, Dublin City, County Dublin
            Entered: 29 July 1815 - White Marsh MD, USA - United States Province (USA)
            Ordained: 1826, Rome, Italy
            Final Vows: 02 February 1834
            Died: 21 January 1860, St Joseph’s Church, Willing’s Alley, Philadelphia, USA - Maryland Province (MAR)

            Father PROVINCIAL of the Maryland Province from 14/09/1843 to 04/01/1845

            1815-1817: White Marsh MD, USA (USA), Novitiate
            1817-1819: Georgetown College, Georgetown, Wahington DC, USA, Rhetoric
            1819-1820: Georgetown College, Georgetown, Wahington DC, USA, Philosophy
            1820-1829: Roman College, Rome, Italy (ROM), Theology
            1829-1833: Georgetown College, Georgetown, Wahington DC, USA, Teaching (MAR from 1928)
            1830-1834: Minister, Teaching, Prefect of Boarders
            1834-1835: Teaching
            1835-1836: Prefect of Studies, Teaching
            1836-1837: Spiritual Father, Teaching, Province Consultor
            1837-1839: Teaching
            1839-1840: St John’s College SJ, Frederick MD, USA, Prefect of Studies, Teaching Missioner in Maryland
            1840-1843: Georgetown College, Georgetown, Wahington DC, USA, Rector from 01/05/1840, Prefect of Studies, Province Consultor from 10/12/1840
            1843-1844: PROVINCIAL from 14/09/1843 to 04/01/1845, Rector at Georgetown
            1844-1845: In Rome, Italy working
            1845-1848: Holy Cross College, Worcester MA, USA, Rector from 09/10/1845 to 07/08/1848, Prefect of Studies
            1848-1851: Georgetown College, Georgetown, Wahington DC, USA, Rector from 07/08/1848 to 01/08/1851, Prefect of Studies, Province Consultor from 07/08/1848 to 01/08/1851
            1851-1857: St Joseph’s College, Willing’s Alley, Philadelphia, PA, USA, Curate
            1855-1856: Superior at St John’s Church, 13th Street, Philadelphia, PA, USA, Curate
            1856-1857: St Joseph’s College, Willing’s Alley, Philadelphia, PA, USA, Vice-Rector from 01/01/1856, Superior of PA Mission, Curate in St John the Evangelist Roman Catholic Church, South 13th Street, Philadelphia
            1857-1859: The Basilica of Saint Mary, Royal Street, Alexandria VA, USA, Curate
            1859-1860: St Joseph’s Church, Willing’s Alley, Philadelphia, USA, Curate

            ◆ Woodstock Letters SJ : Vol 4, Number 2

            “St Joseph’s Church, Philadelphia” p 110

            The following obituary appeared in the “Public Ledger” of January 13, 1860
            .
            “Rev James Ryder DD, lately officiating at St Joseph's Church, Willing's Alley, died yesterday morning at the parsonage attached to the Church, from inflammation of the bowels; after a short illness. His remains, we understand, will be placed in St. Joseph’s Church, and his funeral will take place on Saturday morning, the Rt. Rev. Dr. Wood, Bishop of the diocese officiating. The remains will be taken to a vault adjoining St. John’s Church, Thirteenth Street.

            Dr Ryder was born in Ireland in October, 1800, and came to this country when quite young. In 1815 he entered among the Jesuits as a novice of the order, and during the ensuing five years prosecuted his philosophical studies at Georgetown College. In 1826, he went to Rome, where, for five years, he was occupied in the study of theology. It was during this period that he made his defence in theology in the Roman College. After his ordination in 1825 he was appointed teacher of Theology and Sacred Scripture in the College of Spoleto, where the present Pope was then Archbishop. At the close of three years he resigned this position and returned to America. The ripened attainments which he had acquired during his absence rendered his presence at Georgetown desirable and he accordingly entered a second time, not as a pupil but as a teacher of Theology and Philosophy. He was soon after appointed to the Vice-Presidency of the College, which position he held during several years, having twice visited Philadelphia during the interval to spend some time in pastoral relation. It was upon one of these occasions that he attended the laying of the corner-stone of St John’s Catholic Church, Thirteenth Street above Chestnut. In 1839, during the erection of St. Joseph’s Church, in Willing's Alley, Dr. Ryder was pastor of that congregation, as he had, in fact, been for a short period, while they yet worshipped in the old building on the site of their present large and comfortable edifice. The corner-stone of the Church it may be added was laid by Dr. Ryder who preached in St. Mary’s on the occasion. The procession to the Church on i that day and the solemnities attending it, are well remembered by many of our citizens. Towards the close of ’39 he assumed the pastoral charge of St. John’s Church, in Frederick, Md. In 1840 he was elected President of Georgetown College. Subsequently he was elected President of Worcester College, Mass. He was also Superior of the Order of Jesuits in the Province of North America. As a lecturer and pulpit orator, Dr. Ryder was exceedingly popular in the Roman Catholic community,”

            ◆ Woodstock Letters SJ : Vol 62, Number 2 p 308

            History of the Maryland-New York Province: The Province in 1833

            by Edward I Devitt SJ
            ..........
            Let us now look at the personnel of the Province. During his first visitation Father Kenney, a man of vision if there ever was one, determined to take a number of young Jesuits and send them to Rome for their formation. These, it was hoped, would be able to carry on the traditions, and strengthen the influence of the Society if they received their scholastic training in the heart of the Society, in the Province of Italy. Their names were: Aloysius Young, George Fenwick, Thomas Mulledy, William McSherry, John Smith, James Ryder, Constantine Pise. John Smith died a very holy death in Rome September 14, 1823.

            .............
            In 1824, Mr. George Fenwick wasirr charge of the Greek Academy at Rome, while James Ryder and Thomas Mulledy were in the fourth year of Theology long course, and were not yet ordained. ................. In 1826, Mr James Ryder is marked as repeating his Theology, as in charge of the Theological Academy, and as supplying in the Faculty of Theology.

            Father James Ryder was born in Dublin October 8, 1800. Coming to this country as a boy he was received into the Society July 29, 1815. From his entrance up to his death his one absorbing love was the Society, and God gave him the singular favor of adding much to its fame by his life-work. He used the talents given him to their utmost. His teachableness and industry marked him out from the start. He was sent to Rome for his higher studies to drink in the spirit of the Society at its source. At the close of his studies he made the grand act in Theology, and was appointed Professor of Dogma and Sacred Scripture at Spoleto where he taught for three years. Returning to America he filled the chairs of Philosophy and Theology in Georgetown College. At various times, Philadelnhia, Frederick. Washington, Alexandria were his fields of apostolic labor. Wherever he went it was the Jesuit and the Society that won souls to God rather than Father James Ryder. This was his one ambition: to strengthen the Society's work and influence in the Eastern States. He was twice the head of Georgetown College, once of Holy Cross and once of the Province. On two occasions at least, he went to Rome on business of the Province.

            Father James Ryder was a man of extraordinary eloquence, and the whole eastern part of the States Was his battle ground for Christ. He was ever on the road visiting the various cities, instructing, encouraging souls, defending the Church, turning hearts heavenwards in great number. He has had no equal as an orator in the Province if indeed in the Church
            of America.

            Father Ryder was a man of priestly courtesy, meekness, gentlemanliness, so that he drew even heretics to himself. His two great devotions were to Our Lord in the Blessed Sacrament and Our Blessed Lady. These two subjects supplied him with unending themes for tender, strong talks to the people. He died after a short but violent illness of a few days, January 12, 1860, and was mourned all over the country. Men spoke of his preaching fifty years after the event as being unparalleled. The highest officials of the coun- try and the lowliest people venerated him. He was a Jesuit in everything - and this is his best epitaph.

            ........... In 1828, Father Mulledy was teach- ing logic, metaphysics, and ethics in the college of Chambery; Father Fenwick in Reggio; Father McSherry, as before, in Turin; Father Aloysius Young and Father Ryder at the same work as in the preceding year in Orvieto and Spoleto. In 1829 Father Ryder and Fenwick are still at the same work.

            Now, when the Mission was made a Province .these are the men whom God seems to have chosen to guide it in the ways of the Society. In 1833, Father William McSherry was Provincial. Let it be noted here that Father McSherry had been recalled to the Prov- ince a very short while previously, and was minister, procurator and Consultor of the house at George- to\vn for a while after. When word came that in all likelihood a Province was to be created, Father Mc- Sherry's name disappears from the Catalogue. Father Kenney on a number of occasions at this time in let- ters, mentions Father McSherry; and shortly before the actual creation of the Province he speaks .of his return, of his being appointed Provincial, and of his having made his profession of four Vows in the hands of his old friend and Rector, Father Roothaan, who evidently had him near himself in training for the great work of the Society in America.

            We now see at the head of the Province three men who had been trained in Italy. Father McSherry had as Socius Father Aloysius Young. Father Thomas Mulledy was Rector of Georgetown - himself an old Georgetown boy. Under him as Minister was Father James Ryder, in all probability the most eminent Jesuit of the whole Maryland Province.

            ◆ Brokers of Culture

            Italian Jesuits in the American West 1848-1919

            Gerald McKevitt SJ

            Stanford University Press, Stanford, California USA, 2007
            ISBN-13: 978-0-8047-5357-9

            Chapter 3: Instant Dispatch: The Ideology of Immigration

            p44-45
            Other Italians had emigrated in the period preceding the Risorgimento. Stefano Gabaria, a priest from Rome, arrived in r 8 3 4, along with Andrea Mazzella, a Neapolitan brother, who spent most of his career in the Midwest among the Potowatami and Kickapoo tribes. During a recruiting trip to Italy in 1845, James Ryder, a former president of Georgetown College, had net- ted three Roman and five Neapolitan volunteers. The gaggle included Angelo Paresce, who later held key jobs in the Maryland Jesuit world as director of novices, provincial, and eo-founder of Woodstock College.H The trickle of expatriates drafted by Ryder swelled into a stream when rev- olution descended upon Italy. In 1848, the Naples Province sent a cluster of seminarians to complete their training in America, initiating a practice that persisted for decades. That same year, Roman College students and profes- sors, who had taken asylum in England, crossed the Atlantic, their way hav- ing been paved by the high-profile Jesuit astronomer Francesco De Vico. The priest, provided with transportation and letters of introduction by the U.S. Ambassador to England, George Bancroft, arrived in Washington, D.C. Warmly received by scientists and civic officials, including President James K. Polk, De Vico decided to make America his home when Georgetown College offered him the directorship of its observatory. So enthusiastic was De Vico that he wrote to his Roman College colleagues uncomfortably lodged in England, urging them to join him. He even offered to personally accompany them to the United States. Struck down with typhoid, however, the forty-three-year-old scientist died in London on 15 November 1848. He was, a companion lamented, like Moses, who expired before he could bring his people into the promised land. And like the ancient Israelites, the Romans continued on without their leader.

            Disembarking in New York, the Italian refugees were met by James Ryder, who conducted them to Washington, D.C., and to an enthusiastic reception at Georgetown College. Although accustomed to integrating displaced Europeans into their ranks, the Americans were impressed by this scholarly delegation from Rome, the hub of the nineteenth-century Catholic universe. The group was comprised of "venerable fathers" with "silvery locks" and seminarians with "the ruddy looks of youth," Bernard A. Maguire, an American Jesuit, orated with sanctimonious seriousness during welcoming ceremonies. There was Giovanni Perrone, the well-known theologian; Felice Sopranis, the former rector of the Roman College; the mathematician Francesco Provenzali; and the astronomer Angelo Secchi, heralded interna- tionally for his spectral classifications of the stars.

            Chapter 4: Witnesses to Shortcomings: Reforming Jesuit America

            p66
            Accordingly, American Jesuits had for years sent their most promising seminarians to Rome to drink in the spirit of the Society at its Olympian spring. For this reason James Ryder, later president of Georgetown College, and other Maryland scholastics had been dispatched to Italy for training in the I82os. Similar benefits were expected to flow in reverse when the Roman College exiles of I 848 arrived in the United States. "Shaking off the dust of their feet upon the continent of Europe," an American priest said, the fac- ulty of the Collegio will "work as no other body in the church can work for converting this country to the Faith.

            https://en.wikipedia.org/wiki/James_A._Ryder

            James A. Ryder

            James A. Ryder SJ (October 8, 1800 – January 12, 1860) was an American Catholic priest and Jesuit who became the president of several Jesuit universities in the United States. Born in Ireland, he immigrated with his widowed mother to the United States as a child, to settle in Georgetown, in the District of Columbia. He enrolled at Georgetown College and then entered the Society of Jesus. Studying in Maryland and Rome, Ryder proved to be a talented student of theology and was made a professor. He returned to Georgetown College in 1829, where he was appointed to senior positions and founded the Philodemic Society, becoming its first president.

            In 1840, Ryder became the president of Georgetown College, and oversaw the construction of the university's Astronomical Observatory, as well as Georgetown's legal incorporation by the United States Congress. He earned a reputation as a skilled orator and preacher. His term ended in 1843 with his appointment as provincial superior of the Jesuit Maryland Province. As provincial, he laid the groundwork for the transfer of ownership of the newly established College of the Holy Cross from the Diocese of Boston to the Society of Jesus. Two years later, Ryder became the second president of the College of the Holy Cross, and oversaw the construction of a new wing. He returned to Georgetown in 1848 for a second term as president, and accepted a group of local physicians to form the Georgetown School of Medicine, constructed a new home for Holy Trinity Church, and quelled a student rebellion.

            In his later years, Ryder went to Philadelphia, where he assisted with the founding of Saint Joseph's College and became its second president in 1856. He became the pastor of St. John the Evangelist Church in Philadelphia, and then transferred to St. John the Evangelist Church in Frederick, Maryland, as pastor. Finally, he returned to Philadelphia, where he died in 1860.

            Early life
            James Ryder was born on October 8, 1800, in Dublin, Kingdom of Ireland, to a Protestant father, who died when his son was a child, and a Catholic mother. He emigrated to the United States as a young boy with his mother after the death of his father. She took up residence in Georgetown, then a city in the newly formed District of Columbia.[1] Ryder enrolled at Georgetown College on August 29, 1813,[2] and entered the Society of Jesus in 1815 as a novice, at the age of fifteen.[3] He began his novitiate in White Marsh Manor in Maryland, before being sent to Rome in the summer of 1820 by Peter Kenney,[4] the apostolic visitor to the Jesuit's Maryland mission.[5]

            He was sent alongside five other American Jesuits, who would go on to become influential in the administration of the Society in the United States for several decades. Among these, Ryder and Charles Constantine Pise were identified as the most intellectually advanced.[4] They left from Alexandria, Virginia, on June 6, 1820,[6] and landed in Gibraltar to be quarantined, before traveling to Naples on July 13 and then on to Rome in late August,[7] where Ryder studied theology and philosophy.[3]

            There, he was ordained a priest in 1824,[8] and proceeded to teach theology at the Roman College.[9] He then went to teach theology and sacred scripture at the University of Spoleto, where he remained for two years.[10] He became a good friend of Archbishop Giovanni Mastai-Ferretti (later Pope Pius IX),[8] who appointed him the chair of philosophy.[1] Ryder also spent part of 1828 teaching in Orvieto.[11]

            Portrait of James Ryder wearing a biretta
            Ryder wearing a priest's biretta
            Ryder returned to the United States in 1829, where he took up a professorship in philosophy and theology at Georgetown, to teach Jesuit scholastics.[8] He was named the prefect of studies,[12] where he implemented an overhaul of the curriculum under the direction of President Thomas F. Mulledy; he was simultaneously made vice president of the school. It was during this time that Ryder founded the Philodemic Society,[13] of which he became the first president.[14]

            Founded on January 17, 1830, it was the first collegiate debating society in the United States, and it was Ryder who selected the name.[1] He was also appointed by Peter Kenney as minister and admonitor to Mulledy.[15] In this role, he received a severe lecture from Kenney in 1832 for not properly welcoming six Belgian Jesuits who arrived at the college.[16] In 1834, Ryder became a professor of rhetoric at the university.[17]

            In an 1835 speech to Catholics in Richmond, Virginia, he called upon Catholics to defend national unity, which included opposing the efforts of Northern abolitionists to abolish slavery in the South; he warned Catholics that they would themselves become victims of persecution if their "glorious system of national independence" were to be overthrown. The group gathered resolved that "slavery in the abstract" was evil, but that Catholic citizens were obligated to support the civil institutions of the United States. However, they also celebrated "the determination [of] our Southern brethren, in not condescending to discuss the question of slavery with those [Northern] fanatics."[18]

            Georgetown College
            First presidency
            The appointment of Ryder as president of Georgetown College was announced on May 1, 1840.[19] His selection came despite concerns that he was more interested in giving talks and leading retreats than ensuring the institution was financially stable.[20] Although he had the support of the Jesuit leadership, the Superior General of the Jesuits, Jan Roothaan, was worried that Ryder's American attitude in support of republicanism would take priority over his obedience to the Jesuits.[21][22]

            Succeeding Joseph A. Lopez,[19] he entered office while the Provincial Council of Baltimore was in progress, and the council fathers who were gathered in Baltimore took the opportunity to visit Georgetown.[23] As president, Ryder's connections with Washington's politicians were strong. He had a particularly good relationship with the President of the United States, John Tyler, who enrolled his son at Georgetown,[24] and whose sister converted to Catholicism.[25] Their relationship went so far that Ryder played a significant role in the unsuccessful attempt to have Tyler run as a Democrat in the 1844 presidential election.[26]

            Georgetown University Observatory between 1843 and 1907
            The Georgetown College Astronomical Observatory was constructed during Ryder's presidency.
            Upon assuming the presidency, Ryder inherited a significant debt of $20,000 (equivalent to $610,000 in 2023[27]), which he liquidated by 1842, at least part of it being paid by Ryder himself from monies he earned lecturing.[26] Ryder had gained a reputation for talent in preaching, which he did without notes. This was particularly admired by Archbishop Samuel Eccleston, and Roothaan cited it as a source of many conversions to Catholicism.[28]

            Word of his preaching reached President James Buchanan, who would attend his sermons and who received private instruction in Catholicism from him.[25] Eventually, Ryder was described as the most well-known Catholic preacher in antebellum America.[29] Twice during his presidency stones were thrown at him in the streets of Washington, one of these incidents occurring on April 26, 1844, as he was returning from the Capitol Building, where he had presided over the funeral of Representative Pierre Bossier.[30] Such anti-Catholic aggression was the outgrowth of the Know Nothing movement in the United States.[25]

            Ryder oversaw the establishment of the Georgetown College Observatory in 1842, a project spearheaded by James Curley.[31] The opening of the observatory attracted several renowned Jesuit scientists from Europe who were fleeing the Revolutions of 1848.[32] Moreover, the College of the Holy Cross was established in Worcester, Massachusetts, in 1843, and Ryder sent Jesuits from Georgetown to teach there,[31] while graduates of the new college received a degree from Georgetown until it was independently chartered by the Massachusetts General Court.[33] Through having been recognized by the United States Congress in 1815, the university, as the President and Directors of Georgetown College, was officially incorporated by an act of Congress in 1844, and Ryder was named as one of the five members of the corporation.[34] His term came to an end on January 10, 1845, when he was succeeded by Samuel A. Mulledy.[35]

            Second presidency

            Ryder oversaw construction of the new Holy Trinity Church in Georgetown.
            In 1848, Ryder was appointed president of Georgetown for a second time, replacing Thomas Mulledy.[36] His first act was to build a new edifice for Holy Trinity Catholic Church in the Georgetown neighborhood, which was then located on college property.[25] He also implemented his fervent support for temperance by prohibiting students from consuming alcohol on or off campus, and eventually applied this ban to the Jesuits as well. This unpopular policy was accompanied by a ban on smoking.[25]

            In the fall of 1849,[37] Ryder was approached by four physicians who had been excluded from the Washington Infirmary and established a new medical faculty. They asked that their faculty be incorporated into Georgetown as its medical department,[38] creating the first Catholic medical school in the United States.[39] Ryder accepted the proposition within a week, giving rise to the Georgetown College School of Medicine.[40] He appointed the four petitioners as the first professors of the school on November 5, 1849,[40] and the first classes were held in May 1851.[38]

            A rebellion broke out among the students in 1850. It began when members of the Philodemic Society held a meeting one day, in defiance of the prefect's order to the contrary.[41] Ryder, who frequently left the college to preach, had been away for several weeks on a preaching tour.[42] In response, the prefect suspended the society's meetings for one month. Upset at this decision, several members refused to perform their nightly reading at the refectory, and later threw stones in the dormitory. When Ryder returned, he expelled three students. One of these entered the refectory that night and incited the students to insurrection, who stormed a Jesuit's room. Forty-four of the students abandoned the college for downtown Washington and wrote Ryder that they would not return until the three were re-admitted and the prefect replaced.[41] With the students' hotel bills mounting and going unpaid, Ryder convinced them to return to the college and quit the rebellion. He later replaced the prefect with Bernard A. Maguire.[43]

            Later that year, Ryder presided over the marriage of William Tecumseh Sherman and Eleanor Boyle Ewing.[44] His presidency came to an end in 1851, and Ryder was replaced by Charles H. Stonestreet.[45]

            Maryland provincial
            In September 1843, while president of Georgetown, Ryder was appointed the provincial superior of the Maryland Province of the Society of Jesus, with the strong support of his predecessor, Francis Dzierozynski.[46][47] Ryder voiced support that the Jesuits should sell their parochial property, leaving this to diocesan priests, to instead focus on education in cities.[24]

            At the same time, the Bishop of Boston, Benedict Joseph Fenwick, had become concerned with the cost of operating the newly established College of the Holy Cross. Therefore, he encouraged Ryder to accept ownership of the school on behalf of the Society of Jesus. The Superior General, Roothaan, delegated this decision to Ryder, who was initially hesitant to accept the college. By 1844, Ryder had privately decided to agree to the transfer,[48] but this was not communicated to Fenwick and the deal formally struck until 1845 by Ryder's successor.[49]

            Ryder delegated much of his responsibility, though he remained in charge.[33] He held the post until 1845; Jan Roothaan believed the province had to be put under the control of a European to rectify the compounding scandal and mismanagement that had begun under Thomas Mulledy. To that end, he was replaced by Peter Verhaegen of Belgium.[47]

            College of the Holy Cross
            Oval portrait of James Ryder
            Photograph of Ryder
            After his first presidency at Georgetown ended in 1845, Ryder went to Rome to clear his name in light of suspicions of his relationship with a woman who had exchanged letters with him.[21] He traveled to Rome in January by way of New York City and France.[50] In Italy, he recruited eight Jesuits to join him in the United States.[22] One of these was a future president of the College of the Holy Cross, Anthony F. Ciampi.[51] Upon Ryder's return, suspicions continued, despite his defense that the correspondence involved only spiritual counseling, but they finally ceased following Roothaan's order in 1847 that the correspondence end.[21]

            Upon returning to the United States, he was appointed by Bishop Fenwick as president of the College of the Holy Cross on October 9, 1845, succeeding the school's first president, Thomas F. Mulledy.[52] As president, he oversaw the construction of an east wing at the college, in accordance with the original plan for the school, which contained a dining room, chapel, study hall, and dormitory.[52] This wing was the only part of the school spared by a subsequent fire in 1852.[53] In 1846, he saw to the burial of the founder of the institution, Fenwick, in the college cemetery, pursuant to his wishes. The number of students increased during his administration.[52]

            Ryder clashed with Thomas Mulledy during Mulledy's election as procurator of the Jesuits' Maryland province.[54] As a result, he praised Ignatius Brocard's decision not to send Mulledy back to the College of the Holy Cross, where Mulledy was greatly disliked.[55] The lack of discipline among the Jesuits at Holy Cross drew the commentary of both the Bishop of Boston, John Bernard Fitzpatrick, and Roothaan, who were particularly concerned with the propensity for drinking among the priests.[56] Upon the end of his standard three-year term, Ryder was succeeded by John Early on August 29, 1848, and he returned to Georgetown.[52]

            Later years
            Saint Joseph's College
            In 1851, he moved to Philadelphia, where he assisted in the founding of Saint Joseph's College.[47] He was made the pastor of St. John the Evangelist Church on September 30, 1855, when he replaced Richard Kinahan to become the first Jesuit in this position,[57] and remained until he was succeeded by John McGuigan on October 4, 1858.[58]

            In the meantime, he was appointed the president of Saint Joseph's College in 1856, following its first president Felix-Joseph Barbelin. Ryder sought to relocate the college from Willings Alley to the existing school building at St. John's, which would involve the transfer in ownership of the pro-cathedral from the Diocese of Philadelphia to the Jesuits; the diocese was unwilling to entertain this offer.[25]

            In light of the ongoing Know Nothing movement, Ryder was referred to for some time as "Doctor Ryder" rather than "Father Ryder". He also wore layman's clothes, such as a bow tie rather than a Roman collar, in accordance with the orders of Charles Stonestreet, the Maryland provincial, that the Jesuits should not wear their clerical attire. Ryder's tenure lasted only until 1857 before he was succeeded by James A. Ward. He was forced to resign the presidency due to his deteriorating health, though his likeness endures in the form of a gargoyle of Barbelin Hall.[25]

            Pastoral work
            Because of his oratorical skills, Ryder was sent to raise money for St. Joseph's College in California in 1852, where he raised $5,000 (equivalent to $180,000 in 2023[27]).[24] While there, he fell ill, and briefly went to Havana, Cuba, and then to the Southern United States, where he recuperated for several months.[59] He was then stationed at St. Joseph's until 1856, when he was made the rector of St. John the Evangelist Church in Frederick, Maryland.[47]

            In 1857, he was transferred to Alexandria, Virginia, to do pastoral work, and he returned to Philadelphia in 1859 as spiritual prefect at St. Joseph's College.[21] Ryder died on January 12, 1860, in the rectory of Old St. Joseph's Church in Philadelphia, following a brief illness.[3][60] His body was transported back to Georgetown to be buried in the Jesuit Community Cemetery.[61]

            References
            Citations
            McAdams 1950, p. 240
            Easby-Smith 1907, p. 48
            Easby-Smith 1907, p. 88
            Kuzniewski 2014, pp. 1–2
            Curran 1993, p. 89
            Kuzniewski 2014, p. 9
            Kuzniewski 2014, p. 10
            Curran 1993, p. 109
            Kuzniewski 2014, p. 15
            McLaughlin 1860, p. 5
            Devitt 1933, p. 312
            Easby-Smith 1907, p. 89
            Easby-Smith 1907, p. 66
            Easby-Smith 1907, p. 263
            Kuzniewski 2014, p. 19
            Kuzniewski 2014, p. 20
            Easby-Smith 1907, p. 72
            "Proslavery Oration by Rev. James Ryder, SJ, August 30, 1835". Georgetown Slavery Archive. September 30, 1835. Archived from the original on March 24, 2018. Retrieved December 15, 2018.
            Easby-Smith 1907, p. 75
            Curran 1993, p. 117
            Kuzniewski 2014, p. 33
            Kuzniewski 2014, p. 35
            Easby-Smith 1907, p. 76
            Kuzniewski 2014, p. 34
            Croce 2017, pp. 14–15
            Curran 1993, p. 123
            1634–1699: McCusker, J. J. (1997). How Much Is That in Real Money? A Historical Price Index for Use as a Deflator of Money Values in the Economy of the United States: Addenda et Corrigenda (PDF). American Antiquarian Society. 1700–1799: McCusker, J. J. (1992). How Much Is That in Real Money? A Historical Price Index for Use as a Deflator of Money Values in the Economy of the United States (PDF). American Antiquarian Society. 1800–present: Federal Reserve Bank of Minneapolis. "Consumer Price Index (estimate) 1800–". Retrieved February 29, 2024.
            Kuzniewski 2014, pp. 33–34
            Curran 1993, p. 121
            Easby-Smith 1907, pp. 79–80
            Easby-Smith 1907, p. 78
            Curran 1993, p. 139
            Easby-Smith 1907, p. 79
            Easby-Smith 1907, pp. 80–81
            Easby-Smith 1907, p. 82
            Easby-Smith 1907, p. 85
            Curran 1993, p. 146
            "History of Georgetown University's School of Medicine". Georgetown University School of Medicine. Archived from the original on December 19, 2018. Retrieved December 19, 2018.
            O'Neill & Williams 2003, p. 35
            McFadden 1990, p. 296
            Shea 1891, p. 166
            Curran 2012, p. 136
            Shea 1891, p. 167
            Burton 1947, pp. 76–77
            Shea 1891, p. 172
            Kuzniewski 2014, p. 14
            Kuzniewski 2014, p. 32
            Kuzniewski 1999, p. 44
            Kuzniewski 1999, p. 45
            "Dr. Ryder, President of Georgetown College and Provincial of the Jesuits ..." Alexandria Gazette. January 16, 1845. p. 3. Retrieved January 5, 2020.
            LaGumina et al. 2000, p. 116
            Historical Sketch of the College of the Holy Cross 1883, p. 16
            Historical Sketch of the College of the Holy Cross 1883, p. 25
            Kuzniewski 2014, p. 28
            Kuzniewski 2014, p. 29
            Kuzniewski 1999, pp. 51–52
            Griffin 1909, p. 395
            Griffin 1909, p. 396
            McLaughlin 1860, p. 20
            McAdams 1950, p. 241
            McLaughlin 1860, p. 19

            Sources
            Burton, Katherine (1947). Three Generations: Maria Boyle Ewing (1801–1864), Ellen Ewing Sherman (1824–1888), Minnie Sherman Fitch (1851–1913). New York: Longmans, Green and Co. OCLC 25431782. Retrieved March 7, 2020.
            Croce, Carmen R. (August 2017). "Welcome to Saint Joseph's University and to Barbelin Hall" (PDF). Saint Joseph's University Library. Archived (PDF) from the original on December 19, 2018. Retrieved December 19, 2018.
            Curran, Robert Emmett (1993). The Bicentennial History of Georgetown University: From academy to university, 1789–1889. Vol. 1. Washington, D.C.: Georgetown University Press. ISBN 978-0-87840-485-8. Archived from the original on December 18, 2018. Retrieved December 18, 2018 – via Google Books.
            Curran, Robert Emmett (2012). Shaping American Catholicism: Maryland and New York, 1805–1915. Washington, D.C.: Catholic University of America Press. ISBN 978-0-8132-1967-7. Archived from the original on February 19, 2020. Retrieved February 19, 2020 – via Google Books.
            Devitt, Edward I. (October 1, 1933). "History of the Maryland-New York Province: IX, The Province in the Year 1833" (PDF). Woodstock Letters. LXII (3): 309–348. Archived (PDF) from the original on March 10, 2020. Retrieved November 18, 2019 – via Jesuit Archives.
            Easby-Smith, James Stanislaus (1907). Georgetown University in the District of Columbia, 1789–1907: Its Founders, Benefactors, Officers, Instructors and Alumni. Vol. 1. New York: Lewis Publishing Company. OCLC 633425041. Archived from the original on December 18, 2018. Retrieved December 18, 2018 – via Google Books.
            Griffin, Martin I. J. (1909). "History of the Church of Saint John the Evangelist, Philadelphia". Records of the American Catholic Historical Society of Philadelphia. 20: 350–405. ISSN 0002-7790. OCLC 659274800. Archived from the original on December 18, 2018. Retrieved December 18, 2018 – via Google Books.
            Historical Sketch of the College of the Holy Cross, Worcester, Massachusetts, 1843–83. Worcester, Massachusetts: Press of Chas. Hamilton. 1883. OCLC 813002942. Archived from the original on December 19, 2018. Retrieved December 19, 2018 – via Google Books.
            Kuzniewski, Anthony J. (1999). Thy Honored Name: A History of the College of the Holy Cross, 1843–1994. Washington, D.C.: Catholic University of America Press. ISBN 978-0-8132-0911-1. Archived from the original on December 15, 2018. Retrieved December 15, 2018 – via Google Books.
            Kuzniewski, Anthony J. (Spring 2014). "Our American Champions: The First American Generation of American Jesuit Leaders After the Restoration of the Society" (PDF). Studies in the Spirituality of Jesuits. 46 (1). OCLC 874026169. Archived (PDF) from the original on December 18, 2018. Retrieved December 18, 2018.
            LaGumina, Salvatore J.; Cavaioli, Frank J.; Primeggia, Salvatore; Varacalli, Joseph A., eds. (2000). The Italian American Experience: An Encyclopedia. New York: Routledge. ISBN 978-0-8153-0713-6. Archived from the original on December 15, 2018. Retrieved December 15, 2018 – via Google Books.
            McAdams, Edward P. (July 1, 1950). "Historical Notes: Jesuits at Oxon Hill". Woodstock Letters. LXXIX (3): 235–242. Archived from the original on December 18, 2018. Retrieved December 18, 2018 – via Jesuit Online Library.
            McFadden, William C. (1990). Georgetown at Two Hundred: Faculty Reflections on the University's Future. Washington, D.C.: Georgetown University Press. ISBN 978-0-87840-502-2. Archived from the original on December 19, 2018. Retrieved December 19, 2018 – via Google Books.
            McLaughlin, James Fairfax (1860). Eulogy on Rev. Dr. Ryder, S.J : Delivered before the Philodemic Society of Georgetown College, D.C. Washington, D.C.: William H. Moore. OCLC 260319489. Retrieved December 18, 2018 – via Internet Archive.
            O'Neill, Paul R.; Williams, Paul K. (2003). Georgetown University. Charleston, South Carolina: Arcadia Publishing. ISBN 978-0-7385-1509-0. Archived from the original on October 9, 2019. Retrieved October 9, 2019 – via Google Books.
            Shea, John Gilmary (1891). "Chapter XIX: Father James Ryder, S.J.". Memorial of the First Century of Georgetown College, D.C.: Comprising a History of Georgetown University. Vol. 3. New York: P. F. Collier. pp. 125–148. OCLC 612832863. Archived from the original on December 18, 2018. Retrieved December 17, 2018 – via Google Books.

            The Very Reverend
            James A. Ryder
            SJ
            Portrait of James A. Ryder
            2nd President of Saint Joseph's College
            In office
            1856–1857
            Preceded by Felix-Joseph Barbelin
            Succeeded by James A. Ward
            20th & 23rd President of Georgetown College
            In office
            1848–1851
            Preceded by Thomas F. Mulledy
            Succeeded by Charles H. Stonestreet
            In office
            1840–1845
            Preceded by Joseph A. Lopez
            Succeeded by Samuel Mulledy
            2nd President of the College of the Holy Cross
            In office
            1845–1848
            Preceded by Thomas F. Mulledy
            Succeeded by John Early
            Personal details
            Born October 8, 1800
            Dublin, Ireland
            Died January 12, 1860 (aged 59)
            Philadelphia, Pennsylvania, U.S.
            Resting place Jesuit Community Cemetery
            Alma mater Georgetown College
            Orders
            Ordination 1824

            https://www.holycross.edu/archives-and-special-collections/rev-james-ryder-sj

            Rev. James Ryder, S.J.

            Rev. James Ryder, S.J.
            Second President of Holy Cross
            1845 - 1848

            James Ryder was born in Dublin, Ireland on October 8, 1800. After the death of his father, he came to the United States with his mother and enrolled in Georgetown College in 1813. Two years later he entered the Society of Jesus at Whitemarsh, MD. He was sent with Rev. Mulledy and five other Jesuits to Rome for philosophical and theological studies. He was ordained a priest in Rome in 1825.
            Rev. Ryder became known as a great administrator and eloquent preacher. He served twice as President of Georgetown College from 1840 to 1845 and again from 1848 to 1851. Concurrently, he was Provincial of the Maryland Province from 1843 to 1845.
            In 1845 he became President of Holy Cross and during his presidency he added the East wing to the original Fenwick building. He left Holy Cross in 1848 and served in Jesuit churches in Virginia and Pennsylvania.
            He died at the Jesuit church of St. Joseph in Philadelphia on January 12, 1860.

            https://www.biblicalcyclopedia.com/R/ryder-james-dd.html

            McClintock and Strong Biblical Cyclopedia

            Ryder, James, Dd

            Ryder, James, D.D., a Roman Catholic ecclesiastic, was born in Dublin in 1800, and emigrated to the United States in early youth. He entered the novitiate of the Society of Jesus in 1815, and pursued his secular studies at Georgetown College, Md., from 1815 to 1820, and his theological studies at Rome from 1820 to 1825. He then received holy orders, and occupied the chair of theology and Sacred Scriptures in the College of Spoleto, Italy, from 1825 to 1828. He returned to America in 1828, and was for several years professor of theology and vice-president of Georgetown College. Iu 1839 he was pastor of St. Mary's Church, Philadelphia, and also of St. John's Church, Frederick, Md. From 1840 to 1845, and also from 1848 to 1851, he was president of Georgetown College, and from 1845 to 1848 president of the College of the Holy Cross, Worcester, Mass. He was also superior of the Order of Jesuits in the province of North America. Ryder died in 1860. He published occasional Lectures and Discourses, and was a contributor to the Encyclopaedia Americana. See Allibone, Dict. of Brit. and Amer. Authors, s.v.

            https://en.wikipedia.org/wiki/James_A._Ryder

            James A. Ryder

            James A. Ryder SJ (October 8, 1800 – January 12, 1860) was an American Catholic priest and Jesuit who became the president of several Jesuit universities in the United States. Born in Ireland, he immigrated with his widowed mother to the United States as a child, to settle in Georgetown, in the District of Columbia. He enrolled at Georgetown College and then entered the Society of Jesus. Studying in Maryland and Rome, Ryder proved to be a talented student of theology and was made a professor. He returned to Georgetown College in 1829, where he was appointed to senior positions and founded the Philodemic Society, becoming its first president.

            In 1840, Ryder became the president of Georgetown College, and oversaw the construction of the university's Astronomical Observatory, as well as Georgetown's legal incorporation by the United States Congress. He earned a reputation as a skilled orator and preacher. His term ended in 1843 with his appointment as provincial superior of the Jesuit Maryland Province. As provincial, he laid the groundwork for the transfer of ownership of the newly established College of the Holy Cross from the Diocese of Boston to the Society of Jesus. Two years later, Ryder became the second president of the College of the Holy Cross, and oversaw the construction of a new wing. He returned to Georgetown in 1848 for a second term as president, and accepted a group of local physicians to form the Georgetown School of Medicine, constructed a new home for Holy Trinity Church, and quelled a student rebellion.

            In his later years, Ryder went to Philadelphia, where he assisted with the founding of Saint Joseph's College and became its second president in 1856. He became the pastor of St. John the Evangelist Church in Philadelphia, and then transferred to St. John the Evangelist Church in Frederick, Maryland, as pastor. Finally, he returned to Philadelphia, where he died in 1860.

            Early life
            James Ryder was born on October 8, 1800, in Dublin, Kingdom of Ireland, to a Protestant father, who died when his son was a child, and a Catholic mother. He emigrated to the United States as a young boy with his mother after the death of his father. She took up residence in Georgetown, then a city in the newly formed District of Columbia.[1] Ryder enrolled at Georgetown College on August 29, 1813,[2] and entered the Society of Jesus in 1815 as a novice, at the age of fifteen.[3] He began his novitiate in White Marsh Manor in Maryland, before being sent to Rome in the summer of 1820 by Peter Kenney,[4] the apostolic visitor to the Jesuit's Maryland mission.[5]

            He was sent alongside five other American Jesuits, who would go on to become influential in the administration of the Society in the United States for several decades. Among these, Ryder and Charles Constantine Pise were identified as the most intellectually advanced.[4] They left from Alexandria, Virginia, on June 6, 1820,[6] and landed in Gibraltar to be quarantined, before traveling to Naples on July 13 and then on to Rome in late August,[7] where Ryder studied theology and philosophy.[3]

            There, he was ordained a priest in 1824,[8] and proceeded to teach theology at the Roman College.[9] He then went to teach theology and sacred scripture at the University of Spoleto, where he remained for two years.[10] He became a good friend of Archbishop Giovanni Mastai-Ferretti (later Pope Pius IX),[8] who appointed him the chair of philosophy.[1] Ryder also spent part of 1828 teaching in Orvieto.[11]

            Portrait of James Ryder wearing a biretta
            Ryder wearing a priest's biretta
            Ryder returned to the United States in 1829, where he took up a professorship in philosophy and theology at Georgetown, to teach Jesuit scholastics.[8] He was named the prefect of studies,[12] where he implemented an overhaul of the curriculum under the direction of President Thomas F. Mulledy; he was simultaneously made vice president of the school. It was during this time that Ryder founded the Philodemic Society,[13] of which he became the first president.[14]

            Founded on January 17, 1830, it was the first collegiate debating society in the United States, and it was Ryder who selected the name.[1] He was also appointed by Peter Kenney as minister and admonitor to Mulledy.[15] In this role, he received a severe lecture from Kenney in 1832 for not properly welcoming six Belgian Jesuits who arrived at the college.[16] In 1834, Ryder became a professor of rhetoric at the university.[17]

            In an 1835 speech to Catholics in Richmond, Virginia, he called upon Catholics to defend national unity, which included opposing the efforts of Northern abolitionists to abolish slavery in the South; he warned Catholics that they would themselves become victims of persecution if their "glorious system of national independence" were to be overthrown. The group gathered resolved that "slavery in the abstract" was evil, but that Catholic citizens were obligated to support the civil institutions of the United States. However, they also celebrated "the determination [of] our Southern brethren, in not condescending to discuss the question of slavery with those [Northern] fanatics."[18]

            Georgetown College
            First presidency
            The appointment of Ryder as president of Georgetown College was announced on May 1, 1840.[19] His selection came despite concerns that he was more interested in giving talks and leading retreats than ensuring the institution was financially stable.[20] Although he had the support of the Jesuit leadership, the Superior General of the Jesuits, Jan Roothaan, was worried that Ryder's American attitude in support of republicanism would take priority over his obedience to the Jesuits.[21][22]

            Succeeding Joseph A. Lopez,[19] he entered office while the Provincial Council of Baltimore was in progress, and the council fathers who were gathered in Baltimore took the opportunity to visit Georgetown.[23] As president, Ryder's connections with Washington's politicians were strong. He had a particularly good relationship with the President of the United States, John Tyler, who enrolled his son at Georgetown,[24] and whose sister converted to Catholicism.[25] Their relationship went so far that Ryder played a significant role in the unsuccessful attempt to have Tyler run as a Democrat in the 1844 presidential election.[26]

            Georgetown University Observatory between 1843 and 1907
            The Georgetown College Astronomical Observatory was constructed during Ryder's presidency.
            Upon assuming the presidency, Ryder inherited a significant debt of $20,000 (equivalent to $610,000 in 2023[27]), which he liquidated by 1842, at least part of it being paid by Ryder himself from monies he earned lecturing.[26] Ryder had gained a reputation for talent in preaching, which he did without notes. This was particularly admired by Archbishop Samuel Eccleston, and Roothaan cited it as a source of many conversions to Catholicism.[28]

            Word of his preaching reached President James Buchanan, who would attend his sermons and who received private instruction in Catholicism from him.[25] Eventually, Ryder was described as the most well-known Catholic preacher in antebellum America.[29] Twice during his presidency stones were thrown at him in the streets of Washington, one of these incidents occurring on April 26, 1844, as he was returning from the Capitol Building, where he had presided over the funeral of Representative Pierre Bossier.[30] Such anti-Catholic aggression was the outgrowth of the Know Nothing movement in the United States.[25]

            Ryder oversaw the establishment of the Georgetown College Observatory in 1842, a project spearheaded by James Curley.[31] The opening of the observatory attracted several renowned Jesuit scientists from Europe who were fleeing the Revolutions of 1848.[32] Moreover, the College of the Holy Cross was established in Worcester, Massachusetts, in 1843, and Ryder sent Jesuits from Georgetown to teach there,[31] while graduates of the new college received a degree from Georgetown until it was independently chartered by the Massachusetts General Court.[33] Through having been recognized by the United States Congress in 1815, the university, as the President and Directors of Georgetown College, was officially incorporated by an act of Congress in 1844, and Ryder was named as one of the five members of the corporation.[34] His term came to an end on January 10, 1845, when he was succeeded by Samuel A. Mulledy.[35]

            Second presidency

            Ryder oversaw construction of the new Holy Trinity Church in Georgetown.
            In 1848, Ryder was appointed president of Georgetown for a second time, replacing Thomas Mulledy.[36] His first act was to build a new edifice for Holy Trinity Catholic Church in the Georgetown neighborhood, which was then located on college property.[25] He also implemented his fervent support for temperance by prohibiting students from consuming alcohol on or off campus, and eventually applied this ban to the Jesuits as well. This unpopular policy was accompanied by a ban on smoking.[25]

            In the fall of 1849,[37] Ryder was approached by four physicians who had been excluded from the Washington Infirmary and established a new medical faculty. They asked that their faculty be incorporated into Georgetown as its medical department,[38] creating the first Catholic medical school in the United States.[39] Ryder accepted the proposition within a week, giving rise to the Georgetown College School of Medicine.[40] He appointed the four petitioners as the first professors of the school on November 5, 1849,[40] and the first classes were held in May 1851.[38]

            A rebellion broke out among the students in 1850. It began when members of the Philodemic Society held a meeting one day, in defiance of the prefect's order to the contrary.[41] Ryder, who frequently left the college to preach, had been away for several weeks on a preaching tour.[42] In response, the prefect suspended the society's meetings for one month. Upset at this decision, several members refused to perform their nightly reading at the refectory, and later threw stones in the dormitory. When Ryder returned, he expelled three students. One of these entered the refectory that night and incited the students to insurrection, who stormed a Jesuit's room. Forty-four of the students abandoned the college for downtown Washington and wrote Ryder that they would not return until the three were re-admitted and the prefect replaced.[41] With the students' hotel bills mounting and going unpaid, Ryder convinced them to return to the college and quit the rebellion. He later replaced the prefect with Bernard A. Maguire.[43]

            Later that year, Ryder presided over the marriage of William Tecumseh Sherman and Eleanor Boyle Ewing.[44] His presidency came to an end in 1851, and Ryder was replaced by Charles H. Stonestreet.[45]

            Maryland provincial
            In September 1843, while president of Georgetown, Ryder was appointed the provincial superior of the Maryland Province of the Society of Jesus, with the strong support of his predecessor, Francis Dzierozynski.[46][47] Ryder voiced support that the Jesuits should sell their parochial property, leaving this to diocesan priests, to instead focus on education in cities.[24]

            At the same time, the Bishop of Boston, Benedict Joseph Fenwick, had become concerned with the cost of operating the newly established College of the Holy Cross. Therefore, he encouraged Ryder to accept ownership of the school on behalf of the Society of Jesus. The Superior General, Roothaan, delegated this decision to Ryder, who was initially hesitant to accept the college. By 1844, Ryder had privately decided to agree to the transfer,[48] but this was not communicated to Fenwick and the deal formally struck until 1845 by Ryder's successor.[49]

            Ryder delegated much of his responsibility, though he remained in charge.[33] He held the post until 1845; Jan Roothaan believed the province had to be put under the control of a European to rectify the compounding scandal and mismanagement that had begun under Thomas Mulledy. To that end, he was replaced by Peter Verhaegen of Belgium.[47]

            College of the Holy Cross
            Oval portrait of James Ryder
            Photograph of Ryder
            After his first presidency at Georgetown ended in 1845, Ryder went to Rome to clear his name in light of suspicions of his relationship with a woman who had exchanged letters with him.[21] He traveled to Rome in January by way of New York City and France.[50] In Italy, he recruited eight Jesuits to join him in the United States.[22] One of these was a future president of the College of the Holy Cross, Anthony F. Ciampi.[51] Upon Ryder's return, suspicions continued, despite his defense that the correspondence involved only spiritual counseling, but they finally ceased following Roothaan's order in 1847 that the correspondence end.[21]

            Upon returning to the United States, he was appointed by Bishop Fenwick as president of the College of the Holy Cross on October 9, 1845, succeeding the school's first president, Thomas F. Mulledy.[52] As president, he oversaw the construction of an east wing at the college, in accordance with the original plan for the school, which contained a dining room, chapel, study hall, and dormitory.[52] This wing was the only part of the school spared by a subsequent fire in 1852.[53] In 1846, he saw to the burial of the founder of the institution, Fenwick, in the college cemetery, pursuant to his wishes. The number of students increased during his administration.[52]

            Ryder clashed with Thomas Mulledy during Mulledy's election as procurator of the Jesuits' Maryland province.[54] As a result, he praised Ignatius Brocard's decision not to send Mulledy back to the College of the Holy Cross, where Mulledy was greatly disliked.[55] The lack of discipline among the Jesuits at Holy Cross drew the commentary of both the Bishop of Boston, John Bernard Fitzpatrick, and Roothaan, who were particularly concerned with the propensity for drinking among the priests.[56] Upon the end of his standard three-year term, Ryder was succeeded by John Early on August 29, 1848, and he returned to Georgetown.[52]

            Later years
            Saint Joseph's College
            In 1851, he moved to Philadelphia, where he assisted in the founding of Saint Joseph's College.[47] He was made the pastor of St. John the Evangelist Church on September 30, 1855, when he replaced Richard Kinahan to become the first Jesuit in this position,[57] and remained until he was succeeded by John McGuigan on October 4, 1858.[58]

            In the meantime, he was appointed the president of Saint Joseph's College in 1856, following its first president Felix-Joseph Barbelin. Ryder sought to relocate the college from Willings Alley to the existing school building at St. John's, which would involve the transfer in ownership of the pro-cathedral from the Diocese of Philadelphia to the Jesuits; the diocese was unwilling to entertain this offer.[25]

            In light of the ongoing Know Nothing movement, Ryder was referred to for some time as "Doctor Ryder" rather than "Father Ryder". He also wore layman's clothes, such as a bow tie rather than a Roman collar, in accordance with the orders of Charles Stonestreet, the Maryland provincial, that the Jesuits should not wear their clerical attire. Ryder's tenure lasted only until 1857 before he was succeeded by James A. Ward. He was forced to resign the presidency due to his deteriorating health, though his likeness endures in the form of a gargoyle of Barbelin Hall.[25]

            Pastoral work
            Because of his oratorical skills, Ryder was sent to raise money for St. Joseph's College in California in 1852, where he raised $5,000 (equivalent to $180,000 in 2023[27]).[24] While there, he fell ill, and briefly went to Havana, Cuba, and then to the Southern United States, where he recuperated for several months.[59] He was then stationed at St. Joseph's until 1856, when he was made the rector of St. John the Evangelist Church in Frederick, Maryland.[47]

            In 1857, he was transferred to Alexandria, Virginia, to do pastoral work, and he returned to Philadelphia in 1859 as spiritual prefect at St. Joseph's College.[21] Ryder died on January 12, 1860, in the rectory of Old St. Joseph's Church in Philadelphia, following a brief illness.[3][60] His body was transported back to Georgetown to be buried in the Jesuit Community Cemetery.[61]

            References
            Citations
            McAdams 1950, p. 240
            Easby-Smith 1907, p. 48
            Easby-Smith 1907, p. 88
            Kuzniewski 2014, pp. 1–2
            Curran 1993, p. 89
            Kuzniewski 2014, p. 9
            Kuzniewski 2014, p. 10
            Curran 1993, p. 109
            Kuzniewski 2014, p. 15
            McLaughlin 1860, p. 5
            Devitt 1933, p. 312
            Easby-Smith 1907, p. 89
            Easby-Smith 1907, p. 66
            Easby-Smith 1907, p. 263
            Kuzniewski 2014, p. 19
            Kuzniewski 2014, p. 20
            Easby-Smith 1907, p. 72
            "Proslavery Oration by Rev. James Ryder, SJ, August 30, 1835". Georgetown Slavery Archive. September 30, 1835. Archived from the original on March 24, 2018. Retrieved December 15, 2018.
            Easby-Smith 1907, p. 75
            Curran 1993, p. 117
            Kuzniewski 2014, p. 33
            Kuzniewski 2014, p. 35
            Easby-Smith 1907, p. 76
            Kuzniewski 2014, p. 34
            Croce 2017, pp. 14–15
            Curran 1993, p. 123
            1634–1699: McCusker, J. J. (1997). How Much Is That in Real Money? A Historical Price Index for Use as a Deflator of Money Values in the Economy of the United States: Addenda et Corrigenda (PDF). American Antiquarian Society. 1700–1799: McCusker, J. J. (1992). How Much Is That in Real Money? A Historical Price Index for Use as a Deflator of Money Values in the Economy of the United States (PDF). American Antiquarian Society. 1800–present: Federal Reserve Bank of Minneapolis. "Consumer Price Index (estimate) 1800–". Retrieved February 29, 2024.
            Kuzniewski 2014, pp. 33–34
            Curran 1993, p. 121
            Easby-Smith 1907, pp. 79–80
            Easby-Smith 1907, p. 78
            Curran 1993, p. 139
            Easby-Smith 1907, p. 79
            Easby-Smith 1907, pp. 80–81
            Easby-Smith 1907, p. 82
            Easby-Smith 1907, p. 85
            Curran 1993, p. 146
            "History of Georgetown University's School of Medicine". Georgetown University School of Medicine. Archived from the original on December 19, 2018. Retrieved December 19, 2018.
            O'Neill & Williams 2003, p. 35
            McFadden 1990, p. 296
            Shea 1891, p. 166
            Curran 2012, p. 136
            Shea 1891, p. 167
            Burton 1947, pp. 76–77
            Shea 1891, p. 172
            Kuzniewski 2014, p. 14
            Kuzniewski 2014, p. 32
            Kuzniewski 1999, p. 44
            Kuzniewski 1999, p. 45
            "Dr. Ryder, President of Georgetown College and Provincial of the Jesuits ..." Alexandria Gazette. January 16, 1845. p. 3. Retrieved January 5, 2020.
            LaGumina et al. 2000, p. 116
            Historical Sketch of the College of the Holy Cross 1883, p. 16
            Historical Sketch of the College of the Holy Cross 1883, p. 25
            Kuzniewski 2014, p. 28
            Kuzniewski 2014, p. 29
            Kuzniewski 1999, pp. 51–52
            Griffin 1909, p. 395
            Griffin 1909, p. 396
            McLaughlin 1860, p. 20
            McAdams 1950, p. 241
            McLaughlin 1860, p. 19

            Sources
            Burton, Katherine (1947). Three Generations: Maria Boyle Ewing (1801–1864), Ellen Ewing Sherman (1824–1888), Minnie Sherman Fitch (1851–1913). New York: Longmans, Green and Co. OCLC 25431782. Retrieved March 7, 2020.
            Croce, Carmen R. (August 2017). "Welcome to Saint Joseph's University and to Barbelin Hall" (PDF). Saint Joseph's University Library. Archived (PDF) from the original on December 19, 2018. Retrieved December 19, 2018.
            Curran, Robert Emmett (1993). The Bicentennial History of Georgetown University: From academy to university, 1789–1889. Vol. 1. Washington, D.C.: Georgetown University Press. ISBN 978-0-87840-485-8. Archived from the original on December 18, 2018. Retrieved December 18, 2018 – via Google Books.
            Curran, Robert Emmett (2012). Shaping American Catholicism: Maryland and New York, 1805–1915. Washington, D.C.: Catholic University of America Press. ISBN 978-0-8132-1967-7. Archived from the original on February 19, 2020. Retrieved February 19, 2020 – via Google Books.
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            Easby-Smith, James Stanislaus (1907). Georgetown University in the District of Columbia, 1789–1907: Its Founders, Benefactors, Officers, Instructors and Alumni. Vol. 1. New York: Lewis Publishing Company. OCLC 633425041. Archived from the original on December 18, 2018. Retrieved December 18, 2018 – via Google Books.
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            Historical Sketch of the College of the Holy Cross, Worcester, Massachusetts, 1843–83. Worcester, Massachusetts: Press of Chas. Hamilton. 1883. OCLC 813002942. Archived from the original on December 19, 2018. Retrieved December 19, 2018 – via Google Books.
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            The Very Reverend
            James A. Ryder
            SJ
            Portrait of James A. Ryder
            2nd President of Saint Joseph's College
            In office
            1856–1857
            Preceded by Felix-Joseph Barbelin
            Succeeded by James A. Ward
            20th & 23rd President of Georgetown College
            In office
            1848–1851
            Preceded by Thomas F. Mulledy
            Succeeded by Charles H. Stonestreet
            In office
            1840–1845
            Preceded by Joseph A. Lopez
            Succeeded by Samuel Mulledy
            2nd President of the College of the Holy Cross
            In office
            1845–1848
            Preceded by Thomas F. Mulledy
            Succeeded by John Early
            Personal details
            Born October 8, 1800
            Dublin, Ireland
            Died January 12, 1860 (aged 59)
            Philadelphia, Pennsylvania, U.S.
            Resting place Jesuit Community Cemetery
            Alma mater Georgetown College
            Orders
            Ordination 1824

            https://www.holycross.edu/archives-and-special-collections/rev-james-ryder-sj

            Rev. James Ryder, S.J.

            Rev. James Ryder, S.J.
            Second President of Holy Cross
            1845 - 1848

            James Ryder was born in Dublin, Ireland on October 8, 1800. After the death of his father, he came to the United States with his mother and enrolled in Georgetown College in 1813. Two years later he entered the Society of Jesus at Whitemarsh, MD. He was sent with Rev. Mulledy and five other Jesuits to Rome for philosophical and theological studies. He was ordained a priest in Rome in 1825.
            Rev. Ryder became known as a great administrator and eloquent preacher. He served twice as President of Georgetown College from 1840 to 1845 and again from 1848 to 1851. Concurrently, he was Provincial of the Maryland Province from 1843 to 1845.
            In 1845 he became President of Holy Cross and during his presidency he added the East wing to the original Fenwick building. He left Holy Cross in 1848 and served in Jesuit churches in Virginia and Pennsylvania.
            He died at the Jesuit church of St. Joseph in Philadelphia on January 12, 1860.

            https://www.biblicalcyclopedia.com/R/ryder-james-dd.html

            McClintock and Strong Biblical Cyclopedia

            Ryder, James, Dd

            Ryder, James, D.D., a Roman Catholic ecclesiastic, was born in Dublin in 1800, and emigrated to the United States in early youth. He entered the novitiate of the Society of Jesus in 1815, and

            IE IJA J/2094 · Person · 15 February 1840-24 March 1914

            Born: 15 February 1840, Ennis, County Clare
            Entered: 28 July 1859, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 02 April 1875, Woodstock College, Woodstock MD, USA
            Final Vows: 15 August 1881
            Died: 24 March 1914, Church of St Mary of the Sacred Heart, Cooper Street, Boston MA, USA - Marylandiae Neo-EboracensisProvince (MARNEB)

            1859-1861: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1861-1863: Novitiate, East 2nd Street, Frederick MD, USA, Rhetoric
            1863-1869: Holy Cross College, Worcester MA, USA, Regency
            1869-1875: Woodstock College, Woodstock MD, USA, Philosophy
            1872-1875: Theology
            1875-1876: Boston College, Boston MA, USA, Teaching
            1876-1877: Gonzaga College SJ, I Street, Washington DC, USA, Curate, Catechetics in Parish School
            1877-1878: Novitiate, East 2nd Street, Frederick MD, USA, Tertianship
            1878-1881: St Thomas, Port Tobacco MD, USA, Curate, Missioner to Pomfret, Cornwallis’ Neck and Hill Top, Hospital Chaplain at Cedar Neck Point (MARNEB from 1879)
            1881-1889: Church of St Mary of the Sacred Heart, Cooper Street, Boston MA, USA, Curate
            1889-1892: St Aloysius Church, Washington Street, Leonardstown, MD, USA, Curate and Missioner to St Joseph Catholic Church, St Joseph Church Road, Mechanicsville MD, USA
            1892-1899: Holy Trinity Roman Catholic Church, N Street, Georgetown, Washington DC, USA, Superior, Procurator, Prefect of Church, Director of Parish School for boys and girls
            1899-1901: St Ignatius, Park Avenue, New York NY, USA, Minister, Curate
            1901-1904: St Thomas, Port Tobacco MD, USA, Curate, Missioner to Pomfret, Hill Top and Glymount
            1903-1904: Superior, Curate, Missioner to Port Tobacco and La Plata
            1904-1906: Sacred Heart Church, Annapolis Road, Bowie MD, USA, Curate
            1906-1915: Church of St Mary of the Sacred Heart, Cooper Street, Boston MA, USA, Curate and Missioner at Deer Island, Boston
            1912-1915: Spiritual Father, Curate

            ◆ Woodstock Letters SJ : Vol 36, Number 1

            “Varia: St Mary’s Church, Boston” p134

            ln his report to the officials of the Penal Institutions Department, Father William J Scanlan, the Chaplain of the House of Correction, Deer Island, Boston Harbor, writes as follows:-

            First of all, I am happy to say that my relations with all on the island have been most pleasant and agreeable.

            I have found the officers courteous and obliging. Dr Taft and his staff, Drs Carson, Gay, McGaffigan and Kelly, have been exceptionally kind and attentive. The doctors have kindly notified me of every case of sickness where my services were required. I must add, too, and I do so with pleasure, that the matrons and nurses have been very kind and attentive.

            I say two Masses and give two instructions every Sunday and Holy day of obligation - one at the women's prison at 6.30 am, and the other at the men's prison at 8 am. I hear confessions on Saturday evenings at 6 o'clock.

            It is very gratifying to me to note the good results of the religious exercises. The poor people who are sent down here are to be pitied. My sympathy goes out to them. It is true they have their faults, otherwise they would not be down here-but who is without faults? It is true, also that society must be preserved and discipline maintained, but it is also true that there is something good in every man. If you appeal to the good that is in him, you will get that good from him ; uplift him and help him to become a good, safe member of society. If, on the contrary, you appeal to the bad in a man, then your motive is punitive and reformative; and when his time is up you send him back to society a worse and more dangerous man than when he entered your prison.

            I submit, in conclusion, a few recommendations, which I trust will be received in the same spirit of kindliness in which they are offered.

            One is, that encouragement be given the Catholic officers, matrons and nurses to be present at divine service on Sundays and Holy days of obligation, for in doing so they not only comply with the strict obligation of their faith, but their presence there will be to the edification and moral encouragement of their brethren.

            The second is, that kindness and charity be mingled with discipline, for we must not forget that the prisoners of to-day may reform and become respectable citizens of to-morrow.

            ◆ Woodstock Letters SJ : Vol 43, Number 3

            Obituary

            “Father William J Scanlan SJ” p381

            The Rev William J Scanlan SJ, died at 10.30 at the Parochial Residence, St Mary's, Boston, Tuesday, March 24, 1914. He was born in Ireland in 1839. He came to Boston as a child with his parents in 1845· He was one ot a large family that settled in the North End of Boston in those early days. He received his early education in the public schools of that district, in St Mary's parochial school and Holy Cross College, which latter institution he left to join the Society in 1859.

            While a novice in the Novitiate at Frederick, Maryland, Father Scanlan had the opportunity on many occasions of helping the wounded soldiers of the Civil War.

            The six years following his course of studies at Frederick, Maryland, were spent as a teacher in Holy Cross College. Among his pupils in those days were Bishop Beaven, Bishop Conaty and many of the older priests and Holy Cross graduates of New England.

            Following his term of teaching in Holy Cross College, Father Scanlan returned to the House of Studies at Woodstock where he was ordained April 2, 1875.

            The thirty-nine years of his priesthood were devoted to many works. Soon after his ordination he was appointed Prefect of Studies of Boston College. During his two years in that position Father Scanlan organized the Young Men's Catholic Association, which has had such a long and honored career among the Catholic societies of the Archdiocese.

            Father Scanlan spent the third year of his priesthood as a Tertian at Frederick, and was then appointed to Gonzaga, College, Washington DC. From Washington he came to St Mary's, Boston, in 1880, where he remained for twelve years. Father Scanlan's special interest was in the young men and nowhere did this interest have better fruit than in St Mary's parish where he succeeded in forming a very flourishing society of the young men of those days.

            In 1892, Father Scanlan was appointed Superior of the Mission in Charles County, and within a year was transferred as Superior to Holy Trinity Parish, Georgetown, DC, where he remained until 1899. He was then assigned to St Ignatius Church, New York.

            In 1901 he again became Superior of the Mission in Charles County, Maryland. This service terminated with his return to St Mary's parish, Boston, in 1905. Father Scanlan's service in Boston includes five years as chaplain of Deer Island. During this entire career he had been unusually active and did not cease his customary labors until March 20, when he contracted the severe cold that caused his death.

            Father Scanlan is survived by only one member of his family, Mrs. Elizabeth Harris of Mt Auburn, who is in her eighty-second year. The family, which originally included twelve children, was identified with the early struggles of the Irish people of Boston. Two of Father Scanlan's brothers were members of the original Ninth Mass Regiment; Michael J Scanlan, who was Quartermaster of the regiment, and Joseph F Scanlan, who was wounded during the first battle of the war.

            Father Scanlan was an uncle of the Rev Michael J Scanlan of the Cathedral, Boston, and of Dr Thomas J Scanlan, of Dorchester.

            Father Scanlan was conscious to the last, even to such a degree that about half an hour before he died, he asked Father Cowardin to say a few prayers with him. While the Father was saying the Our Father, the Hail Mary, and an invocation to Mary Immaculate, Father Scanlan repeated them. Father Cowardin told him to try to repeat the Prayer for the Dying with him. He did so, and so far as we know this was the last prayer he said. Father Michael Scanlan, nephew of Father William, then began the Litany for the Departing Soul to which Father Superior, Father Cowardin, Father Hogan and Dr Thomas Scanlan, another nephew, responded. The Commendation of the Departing Soul was just finished when the old soldier of Christ folded his hands, closed his eyes and passed to his reward. While the De Profundis was being said at his bedside, the bell iu the tower of the church was tolled, announcing to the tattered remnant of our once flourishing parish, that one of the laborers in this fertile vineyard had fallen in death with the sweat of the gleaner still upon his brow.

            A cheerful life of over fifty-four years in our Society, and a splendid history of that life seen in the faith and loyalty of the hundreds of men who belonged to his Young Men's Sodality in the early eighties, furnish us with food for the most tender love of that vocation that bids us lay down our life for our friend. On Thursday, March 26th, a low Mass was said by Father Michael Scanlan at 10 o'clock in the presence of His Eminence, Cardinal O'Connell. At 2.40 that afternoon the body was taken by train to Worcester, Mass, where it was buried in the presence of his numerous relatives and the Fathers and Scholastics of the College of Holy Cross. RIP

            IE IJA J/2112 · Person · 30 April 1863-05 September 1922

            Born: 30 April 1863, Kilbehenny, Mitchelstown, County Cork
            Entered: 04 September 1886, Novitiate, East 2nd Street, Frederick MD - Marylandiae Neo-Eboracensis Province (MARNEB)
            Ordained: 28 June 1898, Woodstock College, Maryland USA
            Final Vows: 15 August 1903
            Died: 05 September 1922, St Vincent’s Hospital, Brooklyn NY, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            part of the Kohlman Hall, West 181st Street, New York NY, USA community at the time of death

            1886-1888: Novitiate, East 2nd Street, Frederick MD (MARNEB), Novitiate
            1888-1890: Woodstock College, Woodstock MD, USA, Philosophy
            1890-1892: St John’s College, Fordham, Bronx, New York NY, USA, Regency
            1892-1895: Holy Cross College, Worcester MA, USA, Regency
            1895-1898: Woodstock College, Woodstock MD, USA, Theology
            1898-1899: Milltown Park, Sandford Road, Dublin (HIB), Theology
            1899-1901: Georgetown College, Georgetown, Washington DC, USA, Teaching, Editor “College Journal”
            1901-1902: St Stanislaus College, Howdershell Road, Florissant MO, USA (MIS), Tertianship
            1902-1909: Xavier College SJ, West 15th Street, New York NY, USA, Teaching, Lecuring in Canon Law at Fordham College
            1909-1922: Kohlman Hall, West 181st Street, New York NY, USA, Spiritual Exercises, Lecturing in Canon Law and Ethics at Fordham University, Writer for “America”
            1913-1922: Spiritual Exercises, Lecturing in Canon Law, Ethics amd Sociology at Fordham University, Writer for “America”, Director of Night School at Xavier College SJ, “Mens Retreats” at Mount Manresa, Keyser Island, South Norwalk, Connecticut

            ◆ The Mungret Annual, 1898

            Our Past

            Father Terence J Shealy SJ & Father Michael Mahony SJ

            Rev T J Shealy SJ, and Rev M J Mahony SJ, were ordained at Woodstock, Md., on June 28th. Both were among the small band of pioneers who laid the first foundation of the Apostolic School in the Sacred Heart College, Limerick, and were afterwards in the first batch of Apostolic students sent forth from Mungret.

            Born at the base of the grand old mountain, Galtee-more, near Mitchelstown, and brought up amid its scenes of wilde grandeur and beauty, Terence J Shealy entered the Apostolic School in Limerick on September 4th, 1880. When Mungret passed into the hands of the Society, he read there a very successful course in Arts, and graduated in 1885. During most of his time in Mungret he was employed in the responsible office of prefect of the seminarists and lay boys, and besides reading for his University examinations, he taught a class, for two or three hours a day during the last two years of his course. After getting his degree, he taught the Matriculation class for a year, and finally, in 1886, entered the noviceship of the New York province of the Society of Jesus.

            On finishing his philosophical studies in Woodstock, he taught poetry in Fordham College, New York, and afterwards taught poetry and rhetoric in Holy Cross College, Worcester, Mass. It was in the latter college that Mr Shealy's rare gifts as a master became conspicuous. The literary taste which he imparted to his pupils and the magical influence which he exerted over them were alike remarkable.

            We have before us copies of the “Acroama”, published in 1892, and of the “Eutropius”, published in the January of 1895, and newspaper accounts of the representation of the “Sibylla”. The Acroama was originally a class journal which Mr. Shealy, then professor in the Holy Cross College, Worcester, started in the autumn of 1892, to stimu late the literary ambition of his class. The beautiful volume before us is merely a souvenir edition, containing a short poetic extract from each contributor to the Acroama, with a portrait of each member of the class, accompanied by a racy epigram touching off some salient point in his character...

            To Father Shealy belongs the credit of being the first master in the United States to attempt an original Greek play. His “Eutropius”, written in Greek, and constructed after the model of an Attic tragedy, created a sensation in the learned world of the States.

            “Sibylla”, Father Shealy's next venture, is an original Latin play, in which the pagan King of Erin sends his chief bard to Rome to investigate the Sybil's prophecies about the Virgin and Child.

            This play also was publicly represented bythe students of Father Shealy's class, and was highly praised at the time.

            After the usual term of teaching, Mr. Sbealy went in 1895 to Woodstock, to enter upon his theological studies. There he was this year raised to the sacred dignity of the priesthood.

            Father Shealy is now completing his course of theology at Milltown Park, Dublin.

            Most heartily do we wish Father Shealy many a long year of holy work in the Society of his choice. May he ever remain an honour to his country and to his alma mater.

            ◆ The Mungret Annual, 1906

            Letters from Our Past

            Father Terence J Shealy SJ

            Father Shealy writes from New York :

            How I should like to give you a long account of my experience in the St Louis Exhibition. I assure you it was inost valuable and most varied. I had to do with all the educational systems of the world, and with many of the educators. Well, I shall not begin description, for it would take a long article, and I cannot afford the time at present. I may say, however, that I never received so much honour and courtesy and deference in my life. I had to exchange views with and co-operate with a body of eminent scholars - mostly all Protestants and nearly half European - and they were most generous in their appreciation of my services. Not, indeed, because of any personal merit of mine, but rather because of the Society I represented

            ◆ The Mungret Annual, 1921

            Letters from Our Past

            Father Terence J Shealy SJ

            Through the courtesy of Fr Joseph McDonnell SJ, we publish extracts from a letter sent him concerning the wonderful work being done by one of our most distinguished past students, Fr Terence J Shealy SJ.

            Overbrook, Pa. USA, 1-12-20

            I have read in the “Irish Messenger” the suggestionis from friends, and also of the zealous efforts of the late. Fr Wm Doyle SJ, towards. the establishment of retreats for the laity. To me it is a great pleasure to be able to say a word in favour of such retreats, For two years I have been present at the annual week-end retreats for laymen in the arch-diocese of Philadelphia, which are held at St Charles' Seminary. I have been edified beyond words by the grand spirit shown by the devoted lay men from all walks of life.

            For several years the Rev T J Shealy, of Fordham University, NY, has been conducting retreats for laymen. at Staten Island. Some years ago a large house and plot of ground was purchased for this purpose, and to-day he has a regularly established retreat centre with a week-end retreat for at least fifty inen for nine months of the year. Each week Fr Shealy, although he is Dean of the School of Law and Sociology at Fordham, finds time to conduct a retreat from Friday evening till Monday morning. From Staten Island the good work has spread, and from a tiny mustard seed it has grown to a big tree. In 1913 the late Mr J Ferrick, a prominent businessman of Philadelphia, proposed the holding of retreats in Archdiocese. With the approval of Archbishop Prendergast, and with the generous aid of Mgr Drumgoole, Rector of St Charles Seminary at Overbrook, the seminary was chosen as the place of retreat. Two retreats were held in 1913. About one hundred and fifty men made the retreats. Lawyers, doctors, 'school-teachers, politicians - in fact, men from every walk of life - made up, and still make up the list. This year Overbrook was taxed to its capacity when over five hundred men made their retreat under the guidance of Fr Shealy.

            Two years ago the movement received a new impetus when the late Mr J Ferrick and Mr J Sullivan, now the President of the Retreats in Philadelphia, made a tour of the principal cities of the USA to make the movement better known. They met the Bishops and talked with them on the subject, and their response was very gratifying. To-day the result is seen when cities like Pittsburgh, Pa, Toledo, Ohio, and Albany, NY, have their own retreat houses where retreats are held throughout the entire year. We hope at no distant date that Philadelphia will also have its retreat home, provision for which has been made in the will of Mr Ferrick. Nor has Philadelphia confined its retreats to its own people. This year at Overbrook, we had men from remote Western cities, and one even from the far-off land of New Zealand, This gentleman, by the way, was a non-Catholic. Judging by what he said at its close, we feel satisfied that the right spirit is back of the movement. We have many non-Catholics at each retreat, and the result is shown in the many conversions, and even if there were not conversions at least an amount of bigotry is removed; Nor are our retreats confined to men of more mature years, we have boys of the age of sixteen making them.

            Throughout our Archdiocese, too, in our boarding schools for young ladies, retreats for women are held each year during June, July, and August. In New York City there are also regularly established retreat houses for women; one such is the Cenacle of St John Francis Regis.

            Every day we bave new proofs of the salutary effects among the laity. To the devoted sons of St Ignatius is due everlasting gratitude for the unselfish interest they have taken in the welfare of the people in the establishment of houses in which they can spend some time thinking over the one great truth of our holy Faith-save your immortal soul.

            The above letter encloses a cutting which relates how Mr M Joyce of Oswego, NY, having made retreats at Staten Island, wished his friends to have the like advantage, Remembering the tale of Mahomet and the mountain, he resolved to bring the retreat to Oswego. The use of a hotel at Mexico Point, on Lake Ontario, being obtained, retreats were given in 1919 and 1920. The extract states that at the closing exercises the retreatants felt reflected in their souls something of the gorgeous beauty and the peace of God that surrounded them in the wilderness of Mexico Point.

            ◆ The Mungret Annual, 1923

            Obituary

            Father Terence J Shealy SJ

            Last September one of the very earliest and certainly one of the most distinguished of the past pupils of the Apostolic School, Rev T J Shealy SJ, was called to his reward.

            The writer of the present sketch has a very vivid recollection of Terence Shealy as a student at Mungret, just forty years ago. He was then a stalwart, athletic young fellow from the country, who immediately attracted attention by strongly-marked features, brilliant eyes and coal-black hair. He was very animated in conversation, while every feature showed expression and life. He was a man of strong convictions and none too tolerant of the views of others. Hence, although respected for his earnestness and transparent sincerity, and admired for his intellectual abilities and high ideals, he was never specially popular with his companions. Still he was acknowledged by all to be generous and unselfish, and was known to be a staunch and faithful friend. Even then he was a brilliant and forceful speaker with great persuasiveness. Altogether, young Shealy was one whose rugged strength of character, deep earnestness and brilliant parts marked him out as one fitted by nature to influence others, and make his mark in life: he did not squander his talents or allow them to lie idle.

            A native of Carragane, Co. Tipperary, near Mitchelstown, T Shealy was one of the small band of pioneers that formed the first beginnings of the Apostolic School in the Sacred Heart College, Limerick, He came to Mungret with the others, when at the opening of the latter College, in 1882, the Apostolic School was transferred thither. He was afterwards, in 1886, one of the first batch of Apostolic students sent out from Mungret after the completion of their course.

            T Shealy graduated in Arts in the NUI in 1885; but he was not one of the type who do brilliantly in written examinations. After getting his BA degree he taught for a year in the College. On leaving Mungret in 1886 he entered the Noviceship of the New York Province of the Society of Jesus. Already in the “Mungret Annual” a short sketch has been given of Fr Shealy's distinguished record as a teacher in Fordham College, NY, and afterwards in Holy Cross College, Worcester (Mass). These years were distinguished by the public presentation given by the students under the inspiration of Mr Shealy, at one time, of a Greek play called “Eutropius”, and later of a Latin play called “Sibylla”. After his ordination in 1897, Fr. Shealy spent a year at Milltown Park, Dublin, where he completed his Theological studies. Apparently one of the main reasons why his superiors accorded him the privilege of returning for a year to Ireland was to give him an opportunity of visting his aged mother, whom he revered and loved with an almost romantic affection. Some few months previously, on the occasion of his first Mass, Fr Shealy had written a very beautiful little poem voicing the sentiments of his mother away in Ireland and unable to see him offer the Holy Sacrifice, a privilege for which she had yearned for thirty years. This poem, which is entitled “From my Mother in Ireland for my First Mass”, was published in the American “Messenger” in 1898, and has been repeatedly reprinted in many Catholic papers in Ireland and America.

            A few years after his return to America we find Fr Shealy, though still comparatively young, chosen as Educational Commissioner for the State of New York at the St Louis World Exposition. During those years, too, he be cane noted as a preacher of remarkable eloquence and power. When the Law School was commenced at the Fordham University, New York, Fr Shealy was appointed as its first Dean; and he filled the Chair of Professor of Jurisprudence for many years. The organisation of the school was due in large part to him.

            Fr Shealy's great life-work, however, for which he was well know and esteemed through out the Catholic world of America, and for which his name will probably find a permanent place in the history of the Catholic Church there, was the establishment of the Spiritual Retreats for Laymen. This work he began in 1909, and the first Retreats were held at Fordham College during the summer vacations of that year. The work gained such approval from the Ecclesiastical authorities, and was so evidently aclapted to meet the needs of the time that its success was assured from the beginning. So great were the numbers of men wishing to follow the Exercises that a permanent house specially devoted to the purpose had to be requisitioned. During that year the retreats were held at Manresa Island, South Norwalk (Conn). In April, 1911, Fr Shealy was enabled by generous contributions from friends of the Retreat movement to purchase a small estate at Staten Island in the suburbs of New York City. Since that time these Retreats were given every year from April to December under Fr Shealy's direction. The house can accommodate only about sixty men at a time; but, as the retreats go on continously for nine months, more than two thousand men inake the spiritual exercises there in the course of the year.

            From New York the retreat movement quickly spread to other centres in the United States. Where no buildings are yet set apart for that special purpose, colleges or diocesan seminaries are utilised during the summer vacations when the students are away; and there large numbers of men spend a few days in uninterruptect silence, prayer anal meditation, under the direction of the Fathers of the Society. At St Charles' Seminary, Overbrook (Pa), Fr Shealy limself for the past nine years gave every year two retreats, at each of which nearly two hundred retreatants made the Exercise. At other places, such as Malvern (Pa.), special houses have been built for the purpose.

            It would be difficult to describe the love and enthusiastic affection which Fr Shealy inspired among the men who followed the retreats under his guidance; and it is impossible to estimate the far-reaching effects the retreats produce in the lives of the inen themselves, and the members of the whole civil community whom these mnen afterwards influence. Since Fr Shealy's death funds are being put together under the caption of the “Shealy Memorial Building Fund”, to erect at Staten Island, which has been the parent house of the American Retreat movement, larger and more commodious buildings at an estimated cost of about £40,000.

            In connection with the retreats, a Laymen's League and a School for Social Studies have been founded in New York. These works, also, which are still flourishing, owe their existence and success in large part to Fr Shealy's energy.

            Fr Shealy's health had been failing for some time, owing principally to the continual strain of his busy and crowded life. “Far better to wear out than to rust out”, he used to say; and he followed that principle in practice. · The end came rather rapidly, and his happy death occurred at St Vincent's Hospital, Brooklyn, NY, on September 5th, 1922, at the comparatively early age of 59 years. He had been Director of the Staten Island Retreat House for thirteen years and had finished the last retreat he conducted eight days before his death.

            During these years some 386 retreats had been given there, most of which Fr Shealy himself directed. His unexpected death aroised quite an “enthusiasm” of sorrow and regret, especially among his numerous spiritual children of the Catholic laymen of New York, by whom he was loved and venerated in an extraordinary degree RIP

            ◆ Woodstock Letters SJ : Vol 51, Number 1 p 86

            Obituary

            “Father Terence Shealy SJ”

            The Maryland-New York Province of the Society suffered a great loss on September 5, 1922, in the death of Father Terence J Shealy, at St Vincent's Hospital, New York. For the past 13 years Father Shealy has been known throughout the Eastern States as director of the first house in the United States, devoted exclusively to the work of retreats for men, known as “Mount Manresa”, situated in the village of Fort Wadsworth, on Staten Island. His last retreat, the 386th retreat given since the work was begun in 1909, was conducted from August 25 to 28. Almost all of the retreats were under his personal direction.

            Father Shealy was born on April 30, 1863, at the base of the grand old mountain, Galteemore, near Mitchelstown, County Cork, Ireland, and brought up amid its scenes of wild grandeur and beauty. On September 4, 1880, he entered the Sacred Heart College, Limerick, the second student in the Apostolic School which later was moved to Mungret College. Father Michael J Mahony, of our Province, had preceded him by a few hours. Both of them received the degree of BA in the Royal University of Ireland in 1885. Both spent the following year as· teachers and prefects at Mungret, and came to the United States together, in 1886, to enter the novitiate at Frederick, Maryland. During the second year as novices, under Father Michael A O'Kanc, both taught their fellow-novices Latin and Greek. Afer pronouncing their first vows early in September, 1888, they were sent to Woodstock, where they made the course of philosophy in two years.

            From 1890 to 1892 Mr Shealy taught and prefected at Fordham. One of his pupils who became distinguished in later life and always cherished the deepest affection and esteem for his teacher is the Hon Martin H Glynn, former Governor of New York State. The last three years of regency were spent at Holy Cross College where Mr Shealy taught poetry, 1892-93, and rhetoric, 1893-95. He was an inspiration to the students, several of whom have since held important offices. On December 21, 1893, they presented a Latin play, “Sibylla”, composed by their professor. The play was full of classical references and bright, witty quotations; and the rendition of many of Horace's odes, set to music, helped to enliven the performance which earned very high praise. A year and a half later, for the conclusion of the College Exercises on June 21, 1895, he composed a Greek play, “Eutropius”, constructed after the model of an attic tragedy. It was presented by the students, and a handsome souvenir volume was prepared containing a libretto of the play with poems and papers by the members of the Class of '96.

            In the fall of 1895, :Mr. Shealy began his theology at Woodstock, where he was ordained priest by His Eminence, Cardinal Gibbons, on June 28, 1898. The Messenger of the Sacred Heart for June and July of that year contained two poems of his composition. The first was entitled “From my Mother in Ireland for my First Mass”, and signed “Neo- Sacerdos 1898"; the second was “To my Mother in Ireland for my First Mass”, by Rev T J Shealy SJ. Father :Matthew Russell, editor of The Irish Monthly said of the poems that Father Shealy had interpreted his mother's heart better than his own. The first poem is still making the rounds of the Catholic press, usually without the author's name. One of his fellow-theologians relates that one day in the spring of 1898 Shealy asked him to listen to some verses that he had for his first Mass, supposed to be written by his mother. His auditor got the impression that they had come from Ireland, and when they were finished he said with enthusiasm: “The one who wrote that is a true poet”. “Ah”, said Fr Shealy, “now I've caught you. I've just finished writing that piece today”.

            For the fourth year of theology, Father Mahony and he were sent by Father Purbrick to Milltown Park, Dublin. It was a great joy for Father Shealy to visit his aged mother, and he used to tell how, after his Mass in her home, she brought him the habit, to bless, in which she wished to be clad in her coffin. On his return to New York, Father Shealy was assigned to teach rhetoric at Georgetown University. Here he remained for two years, during one of which he was faculty director of the “College Journal”. The year 1901-02 was spent as a Tertian at Florissant, Mo. When he returned to the East he joined the staff of St Francis Xavier's College and remained until his death, 20 years later, a resident of New York City. From 1909 on, he was stationed at Kohlmann Hall. After a year teaching literature, Fr Shealy taught philosophy to Fordham juniors for four years, and to the seniors for two years, and at the same time attracted much attention as a brilliant preacher. During the Lent of 1908 he preached five sermons on Christian education, in the Cathedral of Albany, New York, before crowded congregations. According to one of the newspapers, “seldom in Albany has such interest been aroused as was awakened bv the of this eloquent Jesuit preacher. Strong reason and rich in diction, his sermons have been a chain of rare, intellectual and charming utterances on a subject usually handled as dryly as it should be interestingly. Representative men from all the professions were in attendance”." Another comment ran as follows: “Last night's topic was ‘No True Education without Moral Training’, and it was handled with the mastery that has made Father Shealy's name so familiar in the literary and oratorical world. His style of speaking is all his own. He copies no man, and is as effective as he is original. He captivated his audience last night”. The same course was given with equal success in"the New York Cathedral in the Lent of 1915.

            In addition to his work as teacher of ethics and preacher, Father Shealy was actively engaged from 1905 on in the organization of the Fordham University Law School, of which he was secretary, though practically doing the work of a Dean. He began the course of General Jurisprudence, considered a novelty in the law schools. It met with instant success. These lectures be continued until recent years. In 1909, it was reported that the course was “attracting more attention from the legal world than any other course offered at Fordham”. He gave, also, for some years, the course of Medical Ethics, in the Fordham University Medical School.

            His appointment, however, in April, 1909, to give the retreats to the laymen who wished to found a house of retreats, marks the beginning of Father Shealy's great life-work. The movement for the establishment of a house of retreats for laymen in the vicinity of New York took definite form in January, 1909, at a meeting in the house of Mr Sidney J Finlay. On February 8 the following letter was sent to Father Hanselman, then Provincial:

            Several weeks ago a few Catholic gentlemen, including myself, held a meeting at which we discussed the feasibility of establishing, in New York or its vicinity, a house of     retreats for men. We decided to take no further steps in this matter before seeing you, so I now write to ask you if you will name some day when we may wait upon you.

            Trusting that this request will not put you to any incon- venience, I remain,

            Yours very sincerely,

            Sidney J Finlay

            The plan at first proposed contemplated the appointment of some Father or Fathers to give the retreats, the men themselves undertaking to furnish the retreatants and the house. And at the end of March Father Hanselman wrote that he intended “to entrust the management and details of this work to one of the Society who will take special interest in it”. On April 27, Mr. Finlay was instructed to call on Father Thomas J McCluskey, the Rector of St Francis Xavier's College, and learned that “Father Shealy had been appointed to take charge of the work”. On April 30, a meeting was held at which Father Shealy was present with the following gentlemen: Messrs Harold B Atkins, E J Cornelis, C P Davis, Joseph H Fargis, Sidney J Finlay, Fred S Jackson, Charles H Schultz and John A Tennant. Father Shealy said an initial retreat could be given at Fordham towards the end of June. They hoped to have 30 men make the first retreat. Arrangements were made with Father Daniel J Quinn, Rector of Fordham University, and the first retreat, with 18 men in attendance, was held from July 9 to July 12. Four other retreats followed at Fordham, with 25, 16, 15 and 31 retreatants. The sixth retreat was held at Manresa Island, South Norwalk. In this first year Father Shealy gave 10 retreats to 179 men. In 1910 there were 19 retreats and 300 retreatants; in 1911, 20 retreats and 430 retreatants.

            From the start, Father Shealy realized that if the work were to be successful, he must himself find the means to carry It on. Had it not been for his energy and devotedness, little would have been accomplished. On one of the first retreats, a well known manufacturer gave $1,000 to start the Building Fund for the purchase of a suitable property. This was the nest-egg. By much begging he had in hand $13,000 in the spring of 1911. In April he found “Mount Manresa”, then known as “Fox Hill Villa”, in the village of Fort Wadsworth, Staten Island. It was purchased for $50,000. Two loyal friends lent $7,000, and a religious corporation, made up of members of the Society, took possession, subject to a mortgage of $30,000.

            Both house and grounds were in bad condition, but everything was clenned up and the house refurnished when it was opened for the first band of 35 retreatants on September 8, 1911. This was the inauguration of the first House of Retreats for laymen in the United States of America. The gentlemen to whom the Laymen's Retreat Movement owed its inception, in 1909, had prepared the following statement to be presented to Archbishop Farley:

            With the approval of His Grace, the Archbishop of New York, it is proposed:

            First - To establish in his Archdiocese a house for retreats for laymen.
            Second - To endeavor to make the same self-supporting.
            Third - To have this work carried on by an organization composed of laymen.
            Fourth - To have the retreats conducted by the Jesuit Fathers.

            The objects of this work are to prevent the spread of false doctrines and to combat Socialism, especially among the laboring classes.

            It is not surprising, then, that from the very first there was much talk about the means to be taken to guard our Catholic men from being infected with the false principles taught on so many street-corners of our cities. The result of Father Shealy's work in this line was the formation, early in 1911, of the Laymen's League for Retreats and Social Studies. His Grace, the Archbishop of New York, accepted the Honorary Presidency, and the Bishops of Brooklyn, Trenton and Newark became Honorary Vice-Presidents.

            The following letter was written by Archbishop Farley in February, 1911:

            Archbishop’s House, 452 Madison Avenue, New York    February 24, 1911

            Rev T J Shealy SJ, SPiritual Director “Laymen’s League for Retreats and Social Studies” - 801, West 81st Street, New York City

            Rev and Dear Fr Shealy,

            I am much gratified to learn that the Retreat movement begun by you two years ago for laymen, and so bountifully blest by God in its results, has taken on a permanent and organized form in the Laymen's League for Retreats and Social Studies. The new feature, i. e., Social Studies, is highly to be commended for reasons too obvious to the man of the world to call for special mention. Social questions are uppermost in the minds of thinking men today, and calling for solution such as only careful study by the members, and clear exposition by the leaders of your League, can deal with successfully.

            I, therefore, cordially approve and bless the movement, and trust it will prove a fruitful source of enlightenment to those who shall be so fortunate as to confront these active problems, equipped with the knowledge acquired during your course of lectures.

            It is needless to say that I look to the Social Studies as forming an added attraction to the exercises of the Retreats which form the basis of your association.

            With a blessing, I am,

            Faithfully yours in Christ,

            John M Farley
            Archbishop, New York

            A public meeting was held at Carnegie Hall on May 7, at which the Archbishop presided. His Grace spoke in glowing terms of the Laymen's League.

            He wrote again to Father Shealy in September, after the first retreat was held at Mount Manresa:

            Archbishop’s House, 452 Madison Avenue, New York    February 24, 1911

            Rev T J Shealy SJ, SPiritual Director “Laymen’s League for Retreats and Social Studies” - 801, West 81st Street, New York City

            Rev and Dear Fr Shealy,

            I wish to acknowledge, through you, the receipt of the resolution of thanks to myself from the members of the Laymen's League, at their first retreat in the first House of Retreats for Laymen ever established in America.

            It has been one of the very great consolations of my administration to lend my cordial approval and extend my warmest support to the movement begun by you so auspiciously.

            God grant that it may be attended with all the blessed influence amongst our laymen that you pray and hope for, and that your example may be followed far and wide throughout our beloved country.

            Meantime, I am,

            Very faithfully yours in Christ,

            John M Farley
            Archbishop, New York

            On Monday, November 6, of that year, the League formally opened at the rooms of the Fordham Law School, 140 Nassau street, New York City, its “School of Social Studies”. The purpose of the school was to train a body of lecturers in a thorough knowledge of Socialism and send them out among the Catholic Societies to tell Catholic men and women the truth about Socialism. During the first session Father Shealy delivered 12 lectures on the subject: “Socialism, in its Principles, is Irreligious and Immoral”. A course of popular lectures was also given under the auspices of the Laymen's League, at Cathedral College, during the winter of 1911-12.

            Father Shealy was also active at this time in the foundation of “The Social Reform Press” which began, in January, 1912, the publication of a monthly magazine, “The Common Cause”, and on February 26, of a weekly, styled “The Live Issue”. After doing excellent work for over a year, both publications had to be discontinued for lack of financial support.

            For one year the classes of the School of Social Studies were held at the Fordham Law School. Then for four years the School was connected with St Francis Xavier's College. During the year 1915-16, 225 students were registered, and up to that date about 500 lectures had been given in connection with the Lecture Bureau. In 1916, Father Shealy was asked to organize the School of Sociology and Social Service, in Fordham University, the primary purpose of which was to train Catholics as efficient social workers, fitting them to take the positions offered by the city. His School of Social Studies was affiliated to the School of Sociology, and classes were held in the Woolworth Building. The development of the School of Sociology, and the growth of the classes of the Graduate School brought about the crowding out of the School of Social Studies at the beginning of the Fall session in 1919. This nearly killed the School, and the anxiety occasioned by striving to fid a suitable place had a bad effect upon Father Shealy's health. Some years before he had begun to show the strain of so many activities.

            It had, howm·er, been a source of great consolation to Father Shealy to receive, in July, 1916, the.following letter of congratulation from Very Rev Father General, dated “Zizers in Helvetia, 12 Julii, 1916”:

            R. P. Assistens Americae de opere mihi narravit apos- tolico, quod R V in Domo Mount Manresa sustinet. Quem R V misit prospectum vidi neque sine magna mea satisfactione    et consolatione cognovi, quanti fructus spirituales in ilia domo jam collecti sint. Rae Vae igitur ex corde de isto genere laboris apostolici gratulor, quem semper plurimi     aestimavi et pro viribus foveo atque promoteo. Miram enim et secretam Exercitia spiritualia S N Patris Ignatii in se continent vim, dnmmodo rite et secundum mentem S   Fundatoris nostri tradantur; spemque nutrio fore ut opere et effi- cacia eorundem Exercitiorum spiritualium, omnia paulatim restaurentur in Christo.

            Qua occasione utor ad signifcandum Rae Vae quanti aestimenetiam snos labores felicesque conatus in promovendis studiis guaestionis quae dicitur socialis. Quae quidem studia, dummodo secundum mentem S Ecclesiae tractentur, rem catholicam magnopere commendant aptaque sunt ad conciliandos religioni nostrae animas quoque eorum, qui adhuc in tenebris et in umbra mortis sedent.

            Rae Vae ejus sociis, toti operi vestro mihi carissimo ex animo benedico meque Rae Vae SS SS enixe commendo.

            Rae Vae servus in Christo

            W Ledochowski SJ

            During these years Father Shealy had to refuse many invitations to preach and lecture. When he did appear before the public, it was always with brilliant success. His study of Socialism equipped him for the preparation of a lecture that, in the opinion of a scholarly priest, who had heard, he said all the great American orators of recent times, from Wendell Phillips on, was the grandest oration he had ever listened to. Father Shealy's lecture on “Ireland's Ideals” was said by Justice Keogh, of the Supreme Court of New York State, to be the most wonderful oration on Ireland he had heard during 40 years of devotion to Ireland's cause. Naturally, his busy life gave him little leisure for preparing these addresses for publication; but it is hoped that some may be found in such shape as to warrant printing. Among these are the sermons preached at Georgetown University on the occasion of the unveiling of Archbishop Carroll's statue, and at the consecration of the Cathedral in Kingston, Jamaica.

            Space will not allow us to dwell upon the splendid fruits accomplished by the retreats given from 1909 until ten days before his death. Nor were these retreats confined to Mount Manresa. From 1913 to 1921 he gave two retreats each year to the laymen of Philadelphia, at St Charles Seminary, Overbrook, Pa. The first two in 1913 were attended by 65
            and 85 men respectively. In the later years the seminary was filled to its capacity, over 200 men making the exercises each week. The direct outcome of this work was the opening
            of a House of Retreats for the Archdiocese o£ Philadelphia in the spring of 1922. He gave other retreats at Georgetown University, to the men of Baltimore, at Mount St Mary's, Emmitsburg, to those from Harrisburg, at. Rochester, Oswego, Hartford, Albany, Chicopee and Atlantic City. Everywhere it was the same story of unbounded enthusiasm. Before 1909 he gave retreats to priests and seminarians with like approval. His last retreats to the clergy were in 1910, for three weeks, at Overbrook. In 1921 he received the following letter from the Provincial of the Fathers of the Holy Cross at Notre Dame, Indiana, which gives some idea of the impression he made:

            My Dear Father Shealy,

            You will not remember me. I was only one of a group of seminarians to whom you once gave a retreat at Holy Cross College, Brookland, DC. But I. cannot forget you; and now that I am in a position to choose a Retreat-Master, I am asking you to give our community retreat at Notre Dame toward the end of June, this year.

            If it is at all possible for you to come about that time, then, later, I can let you know the exact date. If your coming is out of the question, please recommend some Jesuit of the Missouri Province.

            I may tell you that this is the first time we have approached the Society with such a request. I don't know why this should be so, and I have no interest in learning the reason, if any reason there be. Since, however, this is the first time that I have had the privilege of choosing the Retreat-Master, and since it is the first time the Jesnits have been invited, I am most anxious to secure the best available man. You must be so accustomed to tributes more stunning than this that I feel I can say this to you without quite covering you with confusion; because I desire to make it plain I want you in the first place, and if you cannot come I want you to pick the best man for us in this part of the world.

            With every good wish for the New Year, and asking a remembrance in your prayers, I am,

            Sincerely yours in Xto

            Charles L O’Connell CSC
            Provincial

            Another phase of the apostolic work in which he engaged was known to few outside of the religious community at Kohlmann Hall. Every week he went to Marymount Academy, Tarrytown NY, to give an exhortation to the religious, and catechetical instruction or sermon to the children. The Sisters have written a beautiful tribute to his memory:

            Only those intimately connected with Marymount and its interests during the past 15 years can estimate the extent of our loss in the death of this royal-hearted son of St      Ignatius. Did he not share in all our joys and sorrows? Was he not ever our prudent counsellor, our devoted friend? Did he not, by his word and example, ever strive to lead us     onward under His standard ? No one could have even a casual acquaintance with Father Shealy and not be the better for it. None could resist his forceful eloquence. None    could be content with mediocre ideals, either in the religious life or in ordinary Christian life, when in contact with his burning zeal.

            Little wonder, then, that Father Shealy wore himself out m the service of Christ. Early in life he had set before himself the task of saving souls. For that cause he would give up everything. He had great literary talents, but they meant nothing for him except as a means of stirring men's hearts. One of his fellow-novices recalls how, 35 years ago, in the noviceship, Father Buckley suggested to Carissimus Shealy to devote·his life to literature. “Literature!” exploded the young man, “I didn't leave Ireland and come here for literature; I want to save souls”. And God gave him opportunities in abundance to satisfy his thirst for souls.

            Neither Father Shealy nor the physicians whom he consulted several years ago realized the serious nature of the malady with which he was affiicted. This was due, in part, at least, to the fact that after getting some ease from the remedy prescribed he did not think it necessary to continue treatment. In 1921, however, his suffering became very great and he consulted one of the best surgeons in New York. It was decided, in November, that an intestinal operation was imperative and offered the only hope of staying the progress of the cancer by radium treatment. The last two retreats of the year were combined and given by Father John H O'Rourke, when Father Shealy went to the hospital. The operation took place on December 1 and verified the diagnosis. Few who knew the real condition entertained any hope of complete recovery, though Father Shealy kept up his courage to the end. After many weeks of suffering in the hospital, he was able to be around again just before Lent, and resumed his talks to the School of Social Studies, and made his preparations for beginning the retreats at Mount Manresa on April 7.

            With astonishing energy in his post-operative condition, he begged to be allowed to continue the retreats at Mount Manresa. The physicians, when consulted, advised that he should not be withdrawn from the work, declaring that the retreats would distract hiin. and, on account of his intense nature, would help rather than injure him. He was permitted to alternate with Father Corbett in giving the retreats.

            Twice he was obliged to ask for help, on June 2 and August 4. But the next week he was ready for the work. Those who made the Exercises from August 25 to 28 noted no dimunition of his old-time vigor and were amazed at his courage and zeal. Father Monaghan, of the Missouri Province, who has charge of the laymen's retreats in St Louis, visited Mount Manresa on Thursday, August 31, and found Father Shealy eager to give all information about the work, insisting that he was going to recover. “I am going to win out, I am going to
            get well”.

            That night he began to suffer excruciating pain and the physician who was summoned ordered his transfer to St Vincent's Hospital, Staten Island. Later, on Friday afternoon, it was found advisable to take him to St Vincent's Hospital, Manhattan, where an operation was performed. Peritonitis had set in, and it was clear to the surgeons that there was little or no hope for his recovery. The operation took place at 10.45 on Friday night and, as his condition was. serious, he was anointed on Saturday morning.

            When informed of his danger, he was completely resigned to God's holy will and requested that Father Longo, his spiritual director, be called. From Saturday until his death on Tuesday morning, at 2.20 am, the condition varied. On Monday, especially, there was a ray of hope, but by nightfall it was evident that the end was near.

            At 1.25 am, Father Mullaly, who was waiting in a nearby room, was called by the nurse and told that Father Shealy was sinking. His mind was perfectly clear. He recited the Act of Contrition with the priest, and when the Absolution, the Last Blessing, etc., were given, showed that he understood clearly. About ten minutes to two he received Holy Communion with great marks of devotion repeating the name of Jesus and the aspirations that were. suggested. Father Dinand, who had been sent for, arrived and whispered to him a short formula of the vows which he repeated fervently. Thereafter his sufferings became intense and gradually his head sank upon the pillow as he breathed his soul into the hands of God, after a life of tireless, self-sacrificing labor for souls.

            At the funeral Mass on September 7, His Grace, Archbishop Hayes, honorary president of the Laymen's League for Retreats and Social Service, was represented by the Right Rev Bishop John J Dunn DD, Auxiliary Bishop of New York. Among the clergy present were the following prelates: The Right Rev Monsignor Joseph H MacMahon LLD; the Right Rev Monsignor John J Flood LLD; the Right Rev Monsignor William Livingston, the Right Rev Monsignor Gallus Bruder, the Right Rev Monsignor Joseph F Smith, the Very Rev Monsignor Joseph P Dineen, Chancellor; the Right Rev Monsignor David J Hickey, the Very Rev Monsignor Francis J O'Hara, the Very Rev Monsignor Luke J Evers. Many rectors and assistants from the city churches were present in the sanctuary in addition to Jesuit Fathers from all the neighboring colleges, together with Carmelite Fathers, Capuchins, Franciscans and a representation of the Society of the Atonement, Graymoor. From Philadelphia came the Rev Joseph M Corrigan DD, director of the Laymen's Retreat House at Malvern, Pa, with a delegation of laymen; from Albany diocese, the Rev Francis Roche and Edward A Riley.

            The low Mass of Requiem was celebrated by Rev Father Provincial.

            Nine hundred retreatants and members of the Laymen's League together with many of the laity filled the spacious church. The active pall-bearers were gentlemen closely associated with Father Shealy: Thomas F Woodlock, Hon John P O'Brien, Corporation Counsel; Hon Martin J Glynn, former Governor of New York State; Charles J A Fitzsimmons, Joseph P Carlin, Stephen F Eiseman, Joseph F Bough, P M Woods. The burial was at St Andrew-on- Hudson. About 70 men accompanied the body to Poughkeepsie.

            A telegram of regret at not being able to attend the funeral was sent from Washington by Senator David I Walsh, of Massachusetts, and the following letter of condolence from Rear-Admiral William S Benson:

            The United States Shipping Board, Washington DC,   September 6, 1922

            Rev and Dear Father Dinand,

            Your telegram announcing the death of Father Terence J. Shealy was receiYed this morning.

            I cannot tell you how terribly shocked I was to hear of the death of this saintly man. No one can ever measure the tremendous good that did in helping other men not only to maintain religious stability, but to go out and extend their influence among their fellow men for good.

            It was my good fortune to attend many of the week-end retreats at Overbrook which Father Shealy conducted, and I feel a deep sense of personal gratitude to him for the help he has been to me. If it were at all possible I would show my regard by going to New York and attending his funeral; but due to the fact that I have been away from my office so much for the last two months, I do not feel that I could spare the time. I shall, therefore, confine my meed of gratitude to having a number of Masses said for the repose of his soul.

            Thanking you for your kindness in sending me the telegram, I am very sincerely yours,

            W S Benson

            It would be impossible to describe adequately the love and affection of the men for Father Shealy. As a retreatant said some years ago: “During the time of retreat Father Shealy is at his very best, and far surpasses anything he has done before. His one ambition is the making of real men, honest with themselves and their fellow-men, and his success is attested by the hundreds that make his retreats”.

            The following appreciation from the pen of Mr Patrick F Scanlon, managing editor of The Tablet, of Brooklyn NY, appeared in the issue of September 9. It deserves a permanent record :

            Seldom has the Catholic laity of Brooklyn been so sympathetically moved as during the past few days after the death of Father Shealy was announced. Catholic laymen in  every walk of life, rich and poor, learned and unlearned, pious and worldly, professional and menial, loved, admired and looked up to Father Shealy as a priest, as an  intellectual giant and as a man.

            Years ago , we think it was at the opening of Brooklyn College, Father Shealy made his first big public appearance in Brooklyn. His oration on this occasion, the depth of his scholarship, the fire in his delivery, captivated everyone present. It was then and there that the seeds were sowed for the great success of the retreat movement. It was then and there that many Catholic men were inspired by him.

            Later, when the Retreat :Movement got under way, and in an organized fashion, Brooklyn became its right arm. The Knights of Columbus and the other societies of this Diocese got behind the movement right from the start and made it the great success that it is at the present time. Again and again has Father Shealy said to the writer: “I don't know what I would ever do if it was not for Brooklyn”. On numerous occasions he wrote and communicated with The Tablet, thanking us for boosting the movement and expressing his gratitude to the priests and laymen of Brooklyn who so staunchly supported the work.

            Greatly indebted though Father Shealy was to Brooklyn, it was nothing compared to the debt Brooklyn acknowledged it owed Father Shealy. We personally know several dozen men whose religion practically amounted to a mere attend- ance at 1\fass on Sunday, eating fish on Friday, and an occasional visit to the Sacraments. But after a visit to Mount Manresa they were entirely changed. They came back with an entirely different view of life, they had a spirituality and philosophy that they did not possess before. Like the run-down electric vehicle, unable to make progress, they had been re-charged at the power house and came back with renewed force and energy to carry on life's battles.

            We do not doubt that this remarkable transformation has occurred in the lives of thousands of spiritually famished, and intellectually starved men, who were fed with the bread of life at the wonderful banquet table prepared and presided over by Father Shealy at Mount Manresa. Many noble women were instru mental in sending their loved ones there and have gone on record as stating that the sojourn made them greater assets to the Church, to the Nation, to the home and to their very selves.

            Father Shealy was first a priest. He was at times abrupt, ner;-ous, fidgety, and insistent on his point of view, but yet he had the genuine charactertistics of a true priest. On the few occasions that we had to sene his Mass, to behold the edifying piety and devotional recitation of the Latin, we could not help but feel uplifted by him. In the confessional, too, his salutary advice, his grasp of one's difficulties, his exhortation to be loyal to the Saviour, affected nearly everyone. The simplicity with which he dispenscd spiritual truths, his rugged but saintly countenance, above all his life as an exemplary priest ,breathed forth a religious fervor that was part and parcel of the man.

            Father Shealy wasJm exceptional orator, an intellectual genius. Give him one text from St Paul - “Let us go back to St Paul” - he would say - and he could speak hours on its
            meaning and its application. And he would do it with such animation, such force, such fire, that one's interest would never lag. A born actor was Father Shealy. His dramatic denunciation of the sins of capitalism, his vehement attacks on present-day hypocrites, his sarcastic descriptions of milk-and-water Catholics, his mimicry of society personages, his invectives against the orgy of salaciousness that corrupts society, made such impressions on his hearers that they never forgot him. His scholarship? Year after year he would take a new subject and then speak nine or ten hours on it, from various viewpoints, during the three-day retreat. The knowledge of history, the familiarity with the scriptures, the variety of incidents, the grasp of language, the picturesque description, held men there spell-bound. Many times while Father Shealy spoke, perhaps to only a few, as in the beginning, we thought of the Saviour Himself, helping, instructing and inspiring His Apostles.

            Father Shealy was a man's man. He loved the men who were associated with him. Laymen were, perhaps, his nearest and dearest friends. He could and would talk to them on any subject. He was so interested in hearing of their experiences and he could entertain them with a knowledge of their particular line that was, at times, bewildering. His personality was beyond description. Incidents and examples that he was a man's man could be given by hundreds of men from Brooklyn.

            This was interested in many other works besides the retreat work which he nationally established and popularized. His work at the School of Social Studies, the other works of the Laymen's League, his remarkable ability as a lecturer at the Fordham Law School, are simply rungs on the ladder of fame which he mounted.

            We are hurriedly writing these lines in a room in St Francis Xavier's College on Wednesday night. Hundreds of men, from neighboring cities as well as from New York, are coming out of the little room next door where the remains of Father Shealy lie. Many have tears in their eyes, many are depressed, all feel that this is indeed a very sad time for New York to lose such a grand warrior. And yet Father Shealy has performed his work. That figure that now lies there solemn, stolid and silent, has established several important works. It remains for those now gathered in this sacred edifice, and his numerous other followers, to carry on that task. Let the Catholic men of Brooklyn, who are taking a last look at his countenance now, resolve to continue their identification with the Retreat Movement and the other works, to continue to make them flourish. And, moreover, while we praise his virtues, extol his character, dwell on his genius, and at the same time stifle the tears that rise instinctively within, let us not forget to remember him in our prayers. He had his trials as well as his victories, his discouragements as well as his encouragements, and some of the bitter disappointments which all great Catholic leaders have. From those who have been drawn by his example to a virtuous life, from those who have felt the consolation of his words and ministrations, from those who have tasted his kindly charity, been inspired by his zeal and entranced by his knowledge, he would ask but a prayer as a token of their gratitude and affection.

            May dear Father Shealy rest in peace!

            Over four hundred men who have made retreats were present at the solemn month's mind Mass on October 5, celebrated by Father John Corbett, at the invitation of the Laymen's League for Retreats and Social Service. A sermon was preached by Father John H O'Rourke. The following letter had been sent to all former retreatants:

            September 29, 1922

            Dear Fellow-Retreatant,

            You have received the sad news of the death of our well- beloved Spiritual Director, Father Terence J Shealy SJ, .who for 13 years has been under God the life, the soul and the inspiration of the Laymen's Retreats.

            On May 5, 1909, Father Hanselman, then Provincial of the Society of Jesus in New York, wrote to Sidney J Finlay (founder of the Laymen's Retreat Movement in America),
            the following words:

            “I am glad there is a Shepherd for the flock. Father Shealy will take good care of all the interests concerned”."

            It was a true prophecy. From that day, 13 years ago, to almost the hour of his death, Father Shealy gave to the Retreats all that he had to give in him. Almighty God showered him with great talents, and above all, with a measure of his manhood heaped up, pressed down and flowing over. He spent it all for God and for us. Who among us has not had the very depths of his soul stirred as Father Shealy pleaded with us the cause of his Master? Who among us can ever forget those hours spent in the Chapel of Mount Manresa where we listened to his impassioned words, and watched that strong, earnest face burning with zeal for souls? Who among us may not say with all reverence, “Was not our heart burning within us” while he spoke? What do we not owe to him? What would we not do to pay it?

            Suppose we were able to call him back for a moment to ask him what he most wished of us, what would he say? It is surely not hard to guess.

            His first and last word would be, “Carry on!” and that should be our resolve, made in this, our hour of bereavement, to carry on. Hereafter, while each one of us lives, we owe it to Father Shealy to make our yearly “week-end” without fail, and to do all in our power to bring others to Mount Manresa. Let us do at least so much toward the discharge of our debt to him.

            It is a time of sorrow for us all, but from our sorrow let us take new heart and courage to stand by Mount Manresa, and to do all that in us lies to make it what Father Shealy wished it to be - a place where men shall come in ever growing numbers to renew their strength that they may better fight the good fight for God.

            Let us one and all pledge ourselves to this.

            Yours sincerely,

            Charles J A Fitzsimons
            President

            One of the most consoling testimonies to the influence that Father Shealy exerted on the men of New York, Brooklyn and New Jersey is the enthusiasm with which they have kept up their zeal for the retreats. He trained them to look beyond himself and to esteem the work as greater than any individual Jesuit. All during the fall the retreats were well attended so that at the end of the season the register of Mount Manresa for 1922 showed 2,109 retreatants, 59 more than during 1921,

            During recent years the retreat-house has often been over-crowded. On Labor Day, this year, from September 2 to 5, when Father Shealy lay dying in the hospital, there were 99 men on retreat. On one retreat in 1921 there were 105 men. It was Father Shealy's hope that he might live to see more commodious buildings erected at Mount Manresa. Hardly had he passed away, when the men resolved to bend all their energies to realize the plans that he had been formulating.

            A Building Fund Committee was organized early in October and $16,500 was pledged by the first band to whom the project was proposed. The retreatants have all been grouped mto bands under their respective promoters. On February 1 pledges had been received amounting to $78,000, and the sum of $40,000 was already in hand. The circulars of appeal pay him the following tribute:

            For eleven years Father Shealy was Mount Manresa and Mount Manresa was Father Shealy. Some thousands of men have made their Retreats there during those years, and  for those men Mount Manresa will ever recall him vividly to their minds. They will need no “Memorial” other than the place itself, every inch of which at one time or another   came under his loving scrutiny and care. It is, however, supremely fitting that for those who come after them there should be a visible commemoration of the great Jesuit priest    who gave his best to a great work and who literally died at his post. Father Shealy gave the week-end beginning August 25, 1922, and 11 days later he died.

            Therefore, the new buildings are to be a “Shealy Memorial”. A few weeks before his death, in speaking to a friend, he said that these new buildings would be his last work. It is for retreatants and their friends to see that his idea of a greater Mount Manresa is realized. For Father Shealy the Retreats were the great work of his life. He often said that nothing in the way of Catholic works compared with this work for laymen, nothing held greater promise for Catholicity in America, and nothing was nearer to his heart. He was the great apostle of men's Retreats in America.

            We could fill many pages with tributes to Father Shealy from the laymen who made his retreats. Year after year they came and never were they sated. Each year he prepared with care a new setting for the exercises of the first week and Christ's appeal to follow him in some apostolic work. This constant labor for souls and stirring up of enthusiasm for our Lord and the Church made Father Shealy himself grow in the love of God. His warm, Irish heart made many friends, and if at time he seemed less interested than he might have been in what others were doing for Christ, this was readily pardoned at the recollection of how completely he was absorbed in his many works. In community life he was kindly and charitable. As every true Irishman, he had a love for “Mary's beads”. We think, however, it is true to say that his great charm of personality was exerted most on those outside of the Society. God used this gift to make of him an apostle in many lines. An interesting sketch of his career appeared in Studies for December, 1922, and an accurate account of Mount Manresa”, prepared under the personal care of Father Shealy, is published in the Supplementary Volume XVII of The Catholic Encyclopedia under the heading, “Retreats for Laymen”.

            ◆ Woodstock Letters SJ : Vol 60, Number 1 p 155

            Maryland-New York Province: Mount Manresa

            The name of Father Terence Shealy SJ, founder, in 1911, of the first house in the United States devoted exclusively to laymen's retreats, is still held in benediction by members of his “Laymen's League”, and others who made retreats at Mount Manresa ip the first days of its existence. We quote from the Brooklyn Tablet, for January 24, 1931, part of an article reporting on the Pittsburgh Conference of the Laymen's Retreat Movement in the United States:-

            The work of this conference, and the assurance it gives of the future growth of the retreat movement, ought to have a special interest for all New York retreatants, in particular  for the men of Mount Manresa, who can still recall the early struggles of the founder of the movement, the beloved Father Shealy of blessed memory.

            Those men of Man-resa who began the work with him in or later, and who still go to Mount Manresa for their annual retreat, will readily remember the tireless efforts he found necessary to arouse interest in the movement among the indifferent Catholic men of New York. Very few men in this locality, as throughout the country, had any knowledge of what a retreat really was. To many a week-end spent in the seclusion of a closed retreat could be only for those fitted for a monastic life.

            That Father Shealy's work for the removal of this indifference and prejudice met with a great measure of success is shown by the fact that even before his death, in 1922, Mount Manresa had nearly two thousand annual retreatants. That figure still holds de- spite the fact that the territory at first covered by Mount Manresa is now also served by two new retreat houses in New Jersey and by the retreat house of the Passionist Fathers at Jamaica, L I.

            While carrying out his early work of enlightenment, Fatlier Shealy was also making a careful and widespread search for a place where a permanent home for the retreat work could be established. When the desired spot was finally found, and the private estate which had been known as “Fox Hill Manor”' became “Mount Manresa”, the difficulties of the founder, instead of diminishing, became greater in volume and more painfully pressing. The distracting annoyances of refractory kitchen help alone, would serve to drive to despair any ordinary man.

            Father Shealy was a great man, and a holy man, exceptionally blessed by God, and endowed with a personality that won men and inspired them with his own nobility of purpose. Disagreeable happenings, broken promises and discouraging disappointments were only temporary in their effect. Renewed energy and earnestness of purpose, with the many graces and blessings that accompanied the venture from the very first, served to wipe from his mind unwanted memories.

            Along with the petty annoyances referred to above, was the effort he had to put forth to meet the interest on a heavy mortgage. To secure and retain Mount Manresa, the mother house of Laymen's retreats in America was a struggle frqm the beginning. But Father Shealy would. never permit any reference to money to be made during the week-end, and never mentioned the subject himself. It was generally understood that there were some men present who were unable to make any offering. Without doubt the prayers of these needy retreatants helped to bring to Father Shealy and to Mount Manresa the inspiring success that has since claimed the attention of Catholics throughout the country, which has finally crystallized into the present great movement.

            So long as the retreat movement lives and grows, Father Shealy's memory will be revered as of one of the inspired men of God who brought it into being.

            ◆ Woodstock Letters SJ : Vol 68, Number 1 p 136

            1938 At Mount Manresa

            Thirty years ago, the late beloved Father Terence J Shealy SJ, founded the Laymen's League for Retreats and Social Studies. The purpose of this organization, as is evident from the name, was twofold: to help the personal sanctification of the layman, and to make of him a lay-apostle in his own little world of action.

            Father Shealy appealed to the laymen in the world to “come apart into a desert place, and rest a little” so that, in silence and solitude, they might see Eternal Truth more clearly, might love more ardently the Person of the God-man who walked the Way of Life for all to imitate, and might follow more closely in His sacred footsteps, doing the holy Will of God in their own way of life. In his plan, this enclosed retreat was to transform the retreatants interiorly into “new men”, patterned after the God-man

            IE IJA J/2120 · Person · 14 January 1831-08 September 1909

            Born: 14 January 1831, Ardstraw, Omagh, County Tyrone
            Entered: 22 November 1847, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 1860
            Final Vows: 02 February 1869
            Died: 08 September 1909, St Andrew-on-Hudson, Poughkeepsie, NY, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            Younger brother of James Sheerin (MAR) - RIP 1854

            1847-1849: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1849-1851: Novitiate, East 2nd Street, Frederick MD, USA, Rhetoric
            1851-1852: Georgetown College, Georgetown, Washington DC, USA, Philosophy
            1852-1854: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Regency
            1854-1855: Holy Cross College, Worcester MA, USA, Regency
            1855-1857: St Joseph’s College, Willing;s Alley, Philadelphia PA, USA, Regency
            1857-1859: Georgetown College, Georgetown, Washington DC, USA, Theology
            1859-1860: Sint Jan Berchmans, Rue des Récollets, Leuven, Belgium, Theology
            1860-1861: Boston College, Harrison Avenue and Concord Street, Boston MA, USA, Theology
            1861-1862: Newtown Residence, Leonardstown MD, USA, Curate,
            1862-1864: Holy Cross College, Worcester MA, USA, Teaching
            1864-1866: Boston College, Harrison Avenue and Concord Street, Boston MA, USA, Curate
            1866-1867: Novitiate, East 2nd Street, Frederick MD, USA, Tertianship
            1867-1868: St Joseph’s Residence, Wye Mills MD, USA, Missioner at Queenstown, Denton and Dorchester
            1868-1869: Leonardstown Residence, leonardstown MD, USA, Curate
            1869-1870: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Teaching
            1870-1871: Georgetown College, Georgetown, Washington DC, USA, Teaching
            1871-1872: Gonzaga College SJ, I Street, Waashington DC, USA, Teaching
            1872-1873: Holy Family Church, 17th and Stiles Streets, Philadelphia PA, USA, Curate
            1873-1875: The Basilica of Saint Mary, Royal Street, Alexandria VA, USA,, Curate, Missioner in Fairfax, Teaching in black school
            1875-1881: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Teaching (MARNEB from 1879)
            1877-1881: Curate, Confessor, Prefect of Church
            1881-1883: St Joseph’s Church, Hope Street, Providence, Rhode Island, USA, Curate
            1883-1887: St Peter’s College, Grand Street, Jersey City NJ, USA, Curate
            1887-1895: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Curate and Teaching
            1895-1897: St Joseph’s Church, Third and Jackson Streets, Troy NY, USA, Curate
            1897-1901: St Joseph’s Residence, Willing’s Alley, Philadelphia PA, USA, Curate and Teaching
            1899-1901: Caring for health
            1901-1902: Novitiate, East 2nd Street, Frederick MD, USA, Caring for health
            1902-1909: St Andrew-on-Hudson, Poughkeepsie, NY, USA, caring for health

            ◆ Woodstock Letters SJ : Vol 39, Number 2

            Obituary

            “Father Thomas M Sheerin SJ” p235

            Father Thomas M. Sheerin SJ, died at the Novitiate of St Andrew-on-Hudson on September 8, 1909. He was born near Omagh, in the county Tyrone, Ireland, on January 14, 1831. He came to this country when he was a youth, about fourteen years of age, and settled at Philadelphia. There he went to school to a Mr Donnelly, of whom he always spoke in high terms. When Father Sheerin was sixteen years of age he entered the Society of Jesus in Frederick, Md, on November 22, 1847. The well-known Jesuit, Father Jordan, of old St Joseph's, was his fellow-novice. A brother of Father Sheerin became a Jesuit about the same time, but died before reaching the priesthood. Father Sheerin finished his theological studies at Louvain, where he was ordained.

            He did not occupy high positions in his order. His work was performed in the classroom and confessional. Many of the older generation of Catholics remember him as a confessor at Baltimore, Philadelphia, Washington, Providence and Troy. About eleven years ago Father Sheerin was compelled by illness to give,up active work in the ministry. His limbs were so enfeebled that be could scarcely move about. In the Novitate at Frederick. and afterwards at St Andrew-on-Hudson, he was practically confined to his room. For a number of years be dragged himself to a nearby altar for Mass, but for the past two or three years even that privilege became impossible. About three weeks before his death he was attacked with aneurism above the knee, and the diseased condition of the blood, coupled with his enfeebled state, brought on death, which came peacefully. He retained full possession of his faculties to the end.

            The relatives of Father Sheerin are mostly in San Francisco and its vicinity, where his brother was a prominent contractor for·nearly half a century. The Stock Exchange, the Nevada Block, Bank of California and other large buildings of San Francisco of some years ago were erected by Daniel Sheerin. Mr Sheerin died in December, 1903, at the age of sixty-eight.

            The funeral of Father Sheerin took place on September 9. The office of the dead was chanted by the large Community, and the body was buried in the little cemetery of the Novitiate sixty-two years after his entrance into the Novitiate of the Jesuits in Frederick, Md. RIP

            IE IJA J/2136 · Person · 27 December 1808-02 April 1852

            Born: 27 December 1808, Portarlington, County Laois
            Entered: 16 March 1844, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 1850
            Died: 02 April 1852, Holy Cross College, Worcester, MA, USA - Marylandiae Province (MAR)

            1844-1846: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1846-1848: Georgetown College, Georgetown, Washington DC, USA, Regency
            1848-1849: Theology
            1849-1850: Gonzaga College SJ, I Street, Washington DC, USA, Regency
            1850-1851: St John’s College SJ, Frederick MD, USA, Teaching
            1851-1852: Holy Cross College, Worcester, MA, USA, Teaching

            IE IJA J/2152 · Person · 22 September 1795-23 October 1870

            Born: 22 September 1795, Ballymacoda, County Cork
            Entered: 08 September 1835, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1846
            Died: 23 October 1870, Boston College, Harrison Avenue and Concorde Street, Boston MA, USA - Marylandiae Province (MAR)

            1835-1837: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1837-1843: Georgetown College, Georgetown, Washington DC, USA, working
            1843-1846: St Thomas, Port Tobacco MD, USA, gardening
            1946-1853: Georgetown College, Georgetown, Washington DC, USA, working
            1853-1856: The Basilica of Saint Mary, Royal Street, Alexandria VA, USA, working
            1856-1860: St Joseph’s College, Willing’s Alley, Philadelphia PA, USA, Cook for Church community and College
            1860-1861: St Mary’s, Endicott Street, Boston MA, USA, working
            1861-1862: Holy Cross College, Worcester MA, USA, working
            1862-1864: Boston College, Harrison Avenue and Concorde Street, Boston MA, USA, working

            IE IJA J/2158 · Person · 01 May 1832-24 April 1889

            Born: 01 May 1832, Banbridge, County Down
            Entered: 21 August 1852, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1863
            Died: 24 April 1889, Holy Cross College, Worcester, MA, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1852-1854: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1854-1889: Holy Cross College, Worcester MA, USA, Sacristan and Infirmarian
            1871-1884: Community Bursar, Infirmarian, Buyer
            1884-1889: Assistant Procurator, Buyer

            ◆ Woodstock Letters SJ : Vol 18, Number 2

            Obituary

            “Brother James Strain SJ” p250

            Brother James Strain entered the Society at the age of twenty years, shortly after coming from Ireland, where he was born, May 1 1832, in Banbridge, County Down. A few months after the completion of his noviceship, he was sent to the college of the Holy Cross, Worcester, Mass, where he remained without interruption until the close of his life. Although young in yenrs, he excelled in the qualities of patience, discretion, industry, and self-sacrifice, which were needed during the trying times that followed upon the burning of the college; and the charge of the wardrobe and infirmary, which was exchanged in later years for the combined offices of book-keeper and buyer, showed the confidence reposed in him by superiors, and helped to enlarge and intensify his sterling traits of character.

            His loss is deeply felt at the college, which he served so long and well, where he spent thirty-five years of his life in religion, a life adorned with the virtues that befit a brother of the Society - modesty, humility, obedience, prudence, exact observance of rules, painstaking and methodical fulfilment of the duties entrusted to his charge. He was obliged to go to the city once or twice a day for many years, and his duties as buyer brought him into relation with various classes of men. A local paper expresses the universal sentiment of his worth:

            “Strain will be remembered by those who had with the college; his uniform courtesy and even disposition were always remarked. By the old students of the college he was     looked upon with reverence and respect. The college has lost in him a valuable officer and an edifying example of the religious life”.

            Many Protestants have expressed the high esteem in which he was held. He was a model of circumspection in word and action, both within and without the college. He had a genius for reticence in all things belonging to his office as book-keeper, and his systematic method was admirahle. How deep-seated was the habit of religious observance within him, may be judged from the remark of a superior, who knew him intimately: “Although he mingled so much with businessmen, and was so frequently outside of the house, I have rarely met one who had so little of a worldly spirit”.

            His sickness and death were the fitting consummation of such a life, calm and peaceful. On the morning of April 14, he was attacked by inflammation of the bowels, and his patience and resignation were most edifying until his death, which took place at 9.45 am, Wedncsday, April 23. RIP

            IE IJA J/2178 · Person · 01 November 1795-23 June 1865

            Born: 01 November 1795, Gorteen, County Kilkenny or Gurteen, County Sligo
            Entered: 05 April 1818, Richmond, Virginia - Marylandiae Province (MAR)
            Final Vows: 15 August 1832
            Died: 23 June 1865, Holy Cross College, Worcester MA, USA - Marylandiae Province (MAR)

            1818-1819: Richmond, Virginia (USA), Novitiate
            1819-1820: White Marsh Residence, White Marsh MD, USA, Novitiate
            1820-1828: Goschenhoppen Residence, Goschenhoppen PA, USA, working
            1828-1830: St Inigo’s Residence, St Inigo MD, USA, working (MAR from 1829)
            1830-1836: Georgetown College, Georgetown, Washington DC, USA, working
            1836-1838: Newtown Residence, Newtown MD, USA, working
            1838-1843: Georgetown College, Georgetown, Washington DC, USA, working
            1843-1865: Holy Cross College, Worcester MA, USA, working

            IE IJA J/2185 · Person · 17 May 1831-09 September 1889

            Born: 17 May 1831, Pomeroy, County Tyrone
            Entered: 28 May 1852, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 1863, Church of the Immaculate Conception, Moston MA, USA
            Final Vows: 15 August 1872
            Died: 09 September 1889, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1852-1854: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1854-1855: Gonzaga College SJ, I Street, Washington DC, USA, Regency
            1855-1857: St Joseph’s College, Willings Alley, Philadelphia PA, USA, Regency
            1857-1858: Holy Cross College, Worcester MA, USA, Regency
            1858-1860: Georgetown College, Georgetown, Washington DC, USA, Philosophy
            1860-1863: Boston College, Harrison Avenue, Boston MA, USA, Theology
            1863-1864: St Inigo’s, St Inigo MD, USA, Curate
            1864-1870: The Basilica of Saint Mary, Royal Street, Alexandria VA, USA, Curate
            1870-1871: Novitiate, East 2nd Street, Frederick MD, USA, Tertianship
            1871-1872: The Basilica of Saint Mary, Royal Street, Alexandria VA, USA,, Curate, Missioner at Fairfax
            1872-1873: St Thomas, Port Tobacco MD, USA, Missioner at Pomfret and Cornwallis Neck
            1873-1875: St Inigo’s, St Inigo MD, USA, Curate, Missioner at St George Island MD
            1875-1889: Novitiate, East 2nd Street, Frederick MD, USA, Missioner
            1876-1878: Confessor
            1878-1879: Caring for health
            1879-1886: Curate, Spiritual Father
            1886-1889: Confessor, Caring for health

            ◆ Woodstock Letters SJ : Vol 18, Number 3

            Obituary

            “Father Bernard Toale SJ” p387

            After weary years of suffering, borne with unalterable pa- tience, Fr Bernard Toale died in the novitiate, Frederick, Maryland, on Monday, September 9th, in the 59th year of his age, and his 38th in the Society.

            Born in the county of Tyrone, Ireland, on the 17th of May 1831, he came to America in his 22nd year, and as he had completed his classical studies in his native land, he was able to enter the novitiate at Frederick shortly after his arrival, May 28, 1852. His bore the same testimony as his colaborers of later times-that his unaffected piety, constant serenity of mind, and never failing though well- timed display of humor, made him a general favorite and a source of edification to the community.

            His noviceship over, he was considered competent to assume, without further preparation, the charge of a class in one of our colleges; and accordingly, in August 1854, he was sent to teach one of the grammar classes in the Old Seminary at Washington, afterwards called Gonzaga College. The two following years he spent in St Joseph's College, Philadelphia, Penn. In the autumn of 1857, we find him at Worcester, Mass., where he passed his fourth and last year of regency. Those who were associated with him during this period speak. of him as a successful teacher. He had complete control of his pupils without any great display of authority. His equable temper and ready wit stood him in good stead in every emergency. Where a harsh reprimand might have failed of effect, in crushing any inopportune display of American independence, a sally of wit at the offender's expense would reduce him to shame and submission. Nor did he lack the faculty of imparting knowledge. He was ever ready to avail himself of many little artifices, whereby, while making the matter clear, he was able to excite the interest of the students, and arouse within them a laudable ambition.

            In 1858, he was transferred to Georgetown to study his philosophy. going thence toBoston in 1860, when the scholasticate was removed to Boston College, to pursue his theological studies. In the summer of 1863 he was raised to the priesthood in the church of the Immaculate Conception, Boston. His first mission was at St Inigo's, Md, where he remained one year, after which he was stationed at St Mary's Church, Alexandria, Virginia. Here he remained from 1864 to 1870, when he was sent to Frederick for his third year of probation, returning again to Alexandria in 1871. His long stay in Alexandria gives evidence of his success as a pastor. He was highly esteemed as a confessor, while his tender sympathy for the sick and the poor won all hearts to him. He was no orator, it is true, but in his discourses he would make at times some delicious home truths, under cover of a delicate humor, that rendered his remarks most effective for the cure of souls, while giving offence to none. In 1872, he went to St Thomas, Maryland, whence he was removed the following year to aid Fr Vigilante at St Inigo's, remaining there two years. This was before the opening of the Woodstock Villa. A few of the Woodstock scholastics, however, spent their vacations there, and found him a most enjoyable companion. They were wont to ply him with questions calculated to bring into play his ready humor, and the replies, whenever they were prefaced by a softly intoned “Yes, child”, were sure by their wit to afford much amusement to the listeners.

            During the last year of his stay at St Inigo's, he was afflicted by a frequent recurrence of chills and fever, and began to suffer from a distressing form of asthma, accompanied by heart failure, which gave him little rest day or night. He was on this account removed to Frederick in 1875, that he might receive all possible medical aid. Here he remained until his death; and' though able, for the first few years, to do some missionary labor, he was forced at length to give up all active ·work in the ministry. The brother who cared for him, during these fourteen years of his stay in Frederick, testifies that, though his sufferings caused him to undergo a species of martyrdom, especially during the last three months of his life, yet his serenity of mind never deserted him, nor did a complaint ever escape his lips. He offered the Holy Sacrifice daily, and was present at all the community exercises till three months before his death, edifying all by his heroic patience.

            Thus were his last days made precious in the sight of God, thus did they forestall, we may hope, the purging flames, rendering his death a mere passage from long suffering to eternal joy. RIP

            IE IJA J/2201 · Person · 11 October 1811-12 July 1866

            Born: 11 October 1811, Markethill, County Armagh
            Entered: 14 August 1850, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 15 August 1860
            Died: 12 July 1866, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)

            1850-1852: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1852-1854: Novitiate, East 2nd Street, Frederick MD, USA, Tailor
            1854-1856: Holy Cross College, Worcester MA, USA, Tailor
            1856-1857: Gonzaga College SJ, I Street, Washington DC, USA, Tailor
            1857-1866: Novitiate, East 2nd Street, Frederick MD, USA, Tailor

            IE IJA J/2221 · Person · 10 August 1824-14 October 1881

            Born: 10 August 1824, Inistioge, County Kilkenny
            Entered: 28 August 1854, St Stanislaus College, Howdershell Road, Florissant MO, USA - Missouriana Province (MIS)
            Ordained: 1864
            Final Vows: 02 February 1872
            Died: 14 October 1881, St Ignatius College SJ, Roosevelt Road, Chicago, IL, USA - Missouriana Province (MIS)

            Part of the St Gall’s Church, Sycamore Street, Milwaukee, Wisconsin, USA community at the time of death

            1854-1855: St Stanislaus College, Howdershell Road, Florissant MO, USA (MIS), Novitiate
            1855-1857: St Stanislaus College, Howdershell Road, Florissant MO, USA, Rhetoric
            1857-1858: St Joseph’s College SJ, Bardstown, Kentucky, USA, Regency
            1858-1859: St Louis Seminary, St Louis MO, USA, Philosophy
            1859-1861: St Joseph’s College SJ, Bardstown, Kentucky, USA, Regency
            1861-1863: Boston College, Harrison Avenue, Boston MA, USA (MAR), Theology
            1863-1865: St John’s College, Fordham, Bronx, New York NY, USA (CAMP), Theology
            1865-1868: Xavier University, Evanston Station, Cincinnati OH, USA, Teaching
            1867-1868: Director of Parish School, Curate
            1868-1869: St Louis University, Grand Boulevard, St Louis, MO, USA, President Gratuate School
            1869-1870: St Gall’s Church, Sycamore Street, Milwaukee, Wisconsin, USA, Teaching in Parish School
            1870-1871: St Stanislaus College, Howdershell Road, Florissant MO, USA, Tertianship
            1871-1878: Xavier University, Evanston Station, Cincinnati OH, USA, Curate
            1878-1881: St Gall’s Church, Sycamore Street, Milwaukee, Wisconsin, USA, Curate, Spiritual Father, Missioner to Holy Name of Jesus Church, 11th Street, Milwaukee and Military Hospital

            ◆ Woodstock Letters SJ : Vol 7, Number 2

            “Parish Work at Milwaukee” p112ff

            MILWAUKEE, WISCONSIN,
            April 12th, I878.

            Rev and Dear Father,

            PC

            Receive my heartfelt thanks for the interesting news you were pleased to send me some time ago. I would have answered your letter sooner, and complied with your request, had time allowed me to fulfil that most pleasing duty. But during my brief experience in the sacred ministry I have found out that the grave responsibility of a pastor requires all his time and attention.

            On leaving Woodstock I was sent hither to assist the pastor of St. Gall's. However, at the expiration of two monl:hs, viz. last August, I was entrusted with the care of the church of the Holy Name of Jesus. Notwithstanding the heavy duty imposed on me, I took courage, knowing that it was the will of God Who "tempers the wind to the shorn lamb," and I at once entered upon my work. I began by visiting the different families of the widely spread congregation, which numbers about three hundred, some living two or three miles apart, and dispersed throughout the country. Among them I found several who had neglecred their religious duties for years, and not a few who had lost the faith entirely, or at least were wavering in the first principles of their religion. Through the mercy of God many of these now lead a most edifying life.

            I was also consoled by the conversion of some outside the true fold. As I have frequent intercourse with such during my mission excursions, I neglect no opportunity of doing what I can to prepare their minds and remove all obstacles to the grace of God. I begin by turning the conversation to religious topics, in order to make them see the necessity of laboring for the salvation of their immortal souls ; then I explain the principal points of our holy religion, answer all their objections, remove their doubts, and thus gradually make them acknowledge and renounce their errors. Lately two respectable ladies thus forswore their Spiritualism, and one of them is now a weekly, the other a monthly communicant. During the last two months, I baptized two Lutherans, one Episcopalian, and one infidel who had struggled for a long time against the grace of God. Had I time, a great deal of good could be done among them, but the lukewarm Catho- lics, who almost exclusively claim my attention, need to be aroused to a sense of their dangerous state.

            Let me give you an idea of a pastor's work :-Saturdays and eves of festivals I devote entirely to the confessional. On the following day, I say Mass at half past seven o'clock, hear confessions till ten o'clock, then sing high Mass and preach on the gospel of the day: at two in the afternoon I begin Sunday school, at four, sing vespers and give Benediction of the Blessed Sacrament, and end my day's labors by \ldministering the Sacrament of Baptism.

            Speaking of Sunday school reminds me of the great need we have of Catholic schools. I began with forty-five pupils, but, through the blessing of God, the number has increased to one hundred and twenty, most of whom came from the public schools. I found, to my sorrow, that they were ex- tensively patronized by Catholics, who consequently abandoned their religion. To stem the current Of infidelity, which grows in Milwaukee every day, and to save our youth from utter shipwreck, a Catholic college is very much needed and greatly desired both by English and German Catholics. A city of one hundred thousand inhabitants can well afford to support such an institution, and they are only too anxious to have one, for they feel the necessity of training their children in the sound principles of a thoroughly Christian education.

            About three miles from St. Gall's Church is situated the National House of Milwaukee, an institution for those who were wounded, or who contraCted some disease during the late war. Of the nine hundred who are there at present about one-half are Catholics. On Tuesday evenings, I preach a sermon, to which they listen with breathless atten- tion, and then I hear their confessions. Some, having lost a leg in the war, come up limping on one foot; others, whose hands were amputated, place their short stumps on the table for support; others again, who are blind, grope around with a little cane to find the kneeling bench, and all, to my great edification, make a straightforward confession with the greatest devotion, showing by their tears their deep sorrow for their sins. They hail the priest's coming with the greatest joy, and many have told me that they would not leave an institution in which they have so fine an opportu· nity of attending to the salvation of their souls. On Wed- nesdays I say Mass for them, at half-past five in summer and at six o'clock in winter, at which time as many as three hundred go to Holy Communion together. The poor fellows get up before the others, pass through the sleeping apartment very quietly, lest they might disturb their companions and be reported to the general, and after performing their devotions with great fervor, they are back with the rest for roll-call.

            I next visit the hospital conneCted with National House. Here much good can be done for those unfortunate ones who are on the brink of eternity, for then our good Lord grants his grace most lavishly; I have already baptized three Protestants on their death-bed. The first was a Predestinarian, and when I encouraged him to have confidence in God, he replied: "I am predestined for hell." "By no means,'' said I, "and if you follow iny advice you will be in heaven." "Impossible," he answered in despair; I insisted, proved to him that God wished all to be saved, but he must believe in Christ his Redeemer, and live according to His holy teaching. "So then I can be saved," he exclaimed, while his face brightened up, as the light of faith dawned on his soul. I instruB:ed and baptized him, and after giving him Holy Communion, his constant prayer was, Jesus, Mary, and Joseph pray for me; and in these holy sentiments he calmly expired. The second was a Universalist who had no hope beyond the grave. As I approached him one day he asked: "Sir, could you show me what will happen to man after death ?" You may easily guess I lost no time in giving the necessary information on that important point ; apparently to his satisfaction. Two days after, he was attacked by a violent hemorrhage, and sent for me in great haste. The scales had fallen from his eyes, and I promised to baptize him next morning. "No," he exclaimed, "I may be dead before morning." I complied with his desires. Next morning I went quite early to see him; he was very low, so that I judged it prudent to anoint him. I had scarcely done so when he went to receive the reward of his faith. The third was a Presbyterian, most tenaciously attached to his sectarian. convictions. He first received me very coldly, would talk on any topic except religion, and did not want me to trouble him on that point, as he was determined to die in his own belie( I complied, adding however, that it was absolutely necessary for salvation to die in the true Church of Christ, which is essentially one, and telling him to reflect seriously whether he was on the right way that leads to heaven, and then I left him. As he grew weaker in body he became stronger in soul, for grace had done its Work. He called for me, and as soon as I came, he begged me to give him instruction in our holy faith; I did so with joy. After being baptized he exclaimed: "What a fool I Was not to become a Catholic thirty-five years ago! I knew I was wrong." Before eight days had elapsed he too went to receive the crown of justice.

            I was not quite so successful in the case of another soldier, who was also a Universalist. Though he admitted the utility of Baptism, he denied its necessity, maintaining that faith in Christ was sufficient for salvation. Opening his own bible, I read from the third chapter of St. John, and after briefly explaining the words: "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God," he acknowledged the necessity of Baptism, frankly confessing that he never understood the text in the same light. I promised to return soon and ex- plain more_fully the other important truths of our religion. Meanwhile he began to sink, and as there happened to be a Protestant Minister present at the time, he was baptized by him. I arrived next day, and, totally ignorant of what had occurred on the day preceding, I began my instruction, introducing occasionally some consoling remarks, which, I considered, his precarious condition required. But he appeared very sad, dispirited and reticent, notwithstanding my cheering words. Just then a Catholic soldier called me aside and revealed the mystery to me. I returned imme- diately, determined to. do the best I could under these pe- culiar circumstances, to save a poor soul, ready to appear before its Creator. I finally succeeded in extracting some confession from him, and, hoping that he was in good faith, gave him conditional absolution. Many others there are whose mortal life is drawing to a'Close, but who are much better disposed.

            See, then, how much good can be done here for the glory of God, and how much consolation such scenes afford a missionary; but alas! how sad to think that the laborers are so few, and the harvest so great. Pray the Sacred Hearts of Jesus and Mary, to send more laborers into the vineyard of the Lord, and to grant us the means of establishing a college for the instruction and salvation of the Catholic youth of Milwaukee.

            IE IJA J/2237 · Person · 31 December 1816-06 June 1885

            Born: 31 December 1816, Thomastown, County Kilkenny
            Entered: 23 November 1849, St John’s College, Fordham, Bronx, New York NY, USA - Franciae Province (FRA)
            Final Vows: 11 February 1860, Xavier College SJ, West 15th Street, New York NY, USA
            Died: 06 June 1885, St Vincent’s Hospital, Brooklyn, New York, NY, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            Part of the Xavier College SJ, West 15th Street, New York NY, USA community at the time of death

            1849-1851: St John’s College, Fordham, Bronx, New York NY, USA (FRA), Novitiate
            1851-1856: St John’s College, Fordham, Bronx, New York NY, USA, Mason
            1856-1885: Xavier College SJ, West 15th Street, New York NY, USA, Maintenance (CAMP by 1864) (NEBCAN by 1870) (MARNEB from 1879)

            ◆ Woodstock Letters SJ : Vol 19, Number 3

            Obituary

            “Brother John Welsh SJ” p412

            Died at New York, June 6th 1885

            Born in Thomastown, county Kilkenny, Ireland, on Dec 31, 1814, Br Welsh lived there with his parents until 1849, when he came to America. Soon after his arrival in New York he heard of Fordham College, and applied there for admission to the Society. Fr Thomas Legouais received him, and he began his noviceship there on Nov 23, of the same year. He took his first vows on Nov 24, 1851 in the community chapel at Fordham, and worked at the college as a stone mason until 1855. He then went to St Francis Xavier's, New York, where he took charge of the furnaces and general repairs around the house for the rest of his life. He took his last vows there on Feb 1,1860. In addition to his other work he was given general supervision of the workmen engaged at the college, in 1870. In 1881 another brother was placed over the workmen and Br Welsh was appointed his assistant, in which office he remained till 1885 when old age and sickness so undermined his health that he was sent to St Vincent's hospital where he died on June 6, of the same year.

            IE IJA J/2261 · Person · 17 November 1824-14 July 1891

            Born: 17 November 1824, Dunbell, County Kilkenny
            Entered: 25 January 1855, Santa Clara College, El Camino Real, Santa Clara, CA, USA - Taurensis Province (TAUR)
            Ordained: 1862, Boston MA, USA
            Final Vows: 15 August 1875
            Died: 14 July 1891, Xavier College SJ, West 15th Street, New York NY, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            Transcribed MIS to MARNEB 1879

            Medical Doctor before entry

            1855-1857: Santa Clara College, El Camino Real, Santa Clara, CA, USA (TAUR), Novitiate
            1857-1860: Santa Clara College, El Camino Real, Santa Clara, CA, USA, Regency
            1860-1862: Boston College, Harrison Avenue and Concord Street, Boston MA, USA (MAR), Theology
            1862-1863: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Tertianship
            1863-1864: St Mary's, Endicott Street, Boston MA, USA (MAR), Curate
            1864-1865: Boston College, Harrison Avenue, Boston MA, USA (MAR), Curate
            1865-1867: Santa Clara College, El Camino Real, Santa Clara, CA, USA, Teaching
            1867-1868: St Ignatius College, San Francisco CA, USA, Teaching
            1868-1870: Milltown Park, Sandford Road, Dublin, Awaiting assignment
            1870-1871: Clongowes Wood College SJ, Naas, County Kildare, Teaching
            1872-1891: Xavier College SJ, West 15th Street, New York NY, USA, Curate (NEBCAN from 1872; MARNEB from 1879)

            ◆ JC Archive Notes
            Came to HIB in 1869 to 1871 at Milltown Park and Clongowes

            ◆ Woodstock Letters SJ : Vol 20, Number 2

            Obituary

            “Father Richard J Whyte SJ” p448

            Fr Whyte was born at Dunbell, Kilkenny Co., Ireland, in 1824, of a family that figured quite prominently in Irish affairs in the days of O'Connell. He studied medicine at Trinity College, Dublin. In the forties he came to this country, and in 1846, when hundreds west in the search for gold, we find Dr Whyte among the number. In California, where by the way, Fr Whyte's sister is at present superioress of a convent, he practised medicine for a number of years. In 1855, feeling that he had a religious vocation, he entered the Society of Jesus. He assisted in the parochial work at Boston College for three years. then on his removal to Fordham he was made professor of history, which he taught with much success. Subsequently, he was sent to St Francis Xavier's where he labored till his death. During his latter years he suffered very much from asthma. The intensity of his pain was such that several times he was sent to the hospital. In November last, while at St Joseph's hospital he was so low that it was thought prudent to administer the last sacraments. He rallied, however, and returned to St Francis Xavier's. In June he contracted pneumonia, and this united with the asthma, was more than he could sustain. In this last attack of disease he displayed great patience, in spite of the torture of his sufferings. He died on the 12th of June, 1891. RIP

            IE IJA J/2280 · Person · 05 November 1839-12 March 1911

            Born: 05 November 1839, Betra, Baden-Württemberg, Germany
            Entered: 22 October 1857, Gorheim, Sigmaringen, Baden-Württemberg, Germany - Germaniae Province (GER)
            Ordained: 1872
            Final Vows: 15 August 1876
            Died: 12 March 1911, Ignatius-Colleg, Valkenburg aan de Geul, Limburg, Netherlands - Germaniae Province (GER)

            1857-1859: Gorheim, Sigmaringen, Baden-Württemberg, Germany (GER), Novitiate
            1859-1861: Novitiate, Friedrichsburg, Germany, Rhetoric
            1861-1863: Aachen College, Aachen, North Rhine-Westphalia, germany, Philosophy
            1863-1864: Maria-Laach College, Maria-Laach, Rhineland-Palatinate, Germany, Philosophy
            1864-1867: Stella Matutina College SJ, Feldkirch, Austria, Regency
            1867-1869: Maria-Laach College, Maria-Laach, Rhineland-Palatinate, Germany, Theology
            1869-1874: St Francis Xavier College, Mahapalika Marg, Mumbai, Maharashtra, India, Teaching, Language studies
            1874-1875: Canisianum, Exaeten, Limburg, Baexem, Netherlands, Tertianship
            1875-1877: Holy Name College SJ, Mancester, Lancashire, England (ANG), Residing at Lowe House, St Helen’s, Lancashire, Missioner at Holy Cross and Saint Helen Catholic Church, Corporation Street, St Helen’s, Lancashire
            1877-1878: Clongowes Wood College SJ, Naas, County Kildare (HIB), Teaching
            1878-1879: Milltown Park, Sandford Road, Dublin (HIB), Missioner
            1879-1882: Sacred Heart College SJ, Crescent, Limerick (HIB), Teaching, Curate
            1882-1885: Coláiste Iognáid SJ, Sea Road, Galway, Teaching, Curate
            1885-1895: Ditton-Hall College, Widnes, Lancashire, England, Curate, Writer
            1895-1896: Holy Trinity Residence, Cobb Street, Boston MA, USA (MAR), Curate
            1896-1910: Canisianum, Exaeten, Limburg, Baexem, Netherlands, Writer, Curate
            1899-1902: Writer, Curate )living out of community)
            1902-1910: Writer, Curate, Confesoor
            1910-1911: Ignatius-Colleg, Valkenburg aan de Geul, Limburg, Netherlands, living at Villa Aalbeek, Hulsberg, Writer

            ◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

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

            Father Athanasius Zimmerman (1839-1911)

            A refugee from one of the German Provinces of the Society during the Kuturkampf, was a member of the Crescent community from 1879 to 1882. He was a remarkable linguist and able to speak English without any trace of a foreign accent. During his years at the Crescent, he was in charge of the highest class presenting French and German for the London University examinations.

            IE IJA J/2321 · Person · 28 June 1826-05 September 1895

            Born: 28 June 1826, Alexandria, Virginia, USA
            Entered: 01 September 1843, Novitiate, East 2nd Street, Frederick MD, USA (Marylandiae Province)
            Ordained: 1857
            Final vows: 15 August 1862
            Died: 05 September 1895, Santa Clara College, El Camino Real, Santa Clara, CA, USA

            part of the St Ignatius and Laurence O’Toole Church, Park Avenue, New York NY, USA community at the time of death

            Father Provincial of Marylandiae Neo-Eboracensis Province (MARNEB) 28 May1882-14 July 1887.
            Visitor to Irish Province of the Society of Jesus 1886-1888.

            1843-1845: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1845-1847: St John’s College SJ, Frederick MD, USA, Regency
            1847-1848: Georgetown College, Georgetown, Washington DC, USA, Regency
            1848-1849: Gonzaga College, I Street, Washington DC, USA, Regency
            1849-1850: Georgetown College, Georgetown, Washington DC, USA, Philosophy
            1850-1851: Holy Cross College, Worcester MA, USA, Regency
            1851-1852: Georgetown College, Georgetown, Washington DC, USA, Regency
            1852-1853: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Regency
            1853-1858: Georgetown College, Georgetown, Washington DC, USA, Philosophy to 1854, then Theology
            1858-1860: Georgetown College, Georgetown, Washington DC, USA, Prefect of Studies, Teaching
            1860-1861: Novitiate, East 2nd Street, Frederick MD, USA, Tertianship
            1861-1862: Boston College, Boston MA, USA, Teaching Theology
            1862-1863: Novitiate, East 2nd Street, Frederick MD, USA, Teaching
            1863-1880: Boston College, Boston MA, USA, Prefect of Studies, Teaching
            1871-1880: Rector from 10/10/1871, Procurator, Prefect of Studies
            1880-1881: Gesù Church, 18th and Stiles Streets, Philadelphia PA, USA, Curate
            1881-1882: Gonzaga College SJ, I Street, Washington DC, USA, Rector from 21/06/1882, Procurator, Prefect of Studies
            1882-1887: Xavier College, West 15th Street, New York NY, USA PROVINCIAL from 28/05/1882 to 21/05/1888
            1886-1888:St Francis Xavier, Gardiner Street, Dublin (HIB) VISITOR from 05/12/1886
            1888-1891: Boston College, Harrison Avenue, Boston MA, USA, Rector from 04/07/1888 to 19/09/1891, Prefect of Studies
            1891-1892: Gonzaga College SJ, Washington DC, USA, Caring for health outside community
            1892-1893: Prefect of Studies
            1893-1895: St Ignatius and Laurence O’Toole Church, Park Avenue, New York NY, USA, Curate

            ◆ HIB Menologies :
            Note from Fr Thomas P Brown SJ Menology Entry
            1883-1888 Provincial Irish Province, During his Provincialate Tullabeg was closed and Father Robert Fulton (MARNEB) was sent as Visitor 1886-1888.

            Note from Fr Timothy J Kenny SJ Menology Entry
            1882 He was appointed Rector at Galway, a position he held until he was appointed Provincial by the then Visitor, Robert Fulton (MARNEB) in 1888.

            ◆ Woodstock Letters SJ : Vol 16, Number 1

            “Varia : New York” p91

            Very Rev Fr Provincial (Fulton) sailed from New York on the 26th of Nov and reached Cork on the 4th of December. He was announced in Dublin as Visitor of the Irish Province on the 5th of the same mouth. He is expected back in the United States about the beginning of April. During his absence Fr. R W Brady is Vice-Provincial.

            ◆ Woodstock Letters SJ : Vol 25, Number 1

            “Father Robert Fulton SJ : A Sketch” p90

            Robert Fulton was born in Alexandria, Virginia, June 28, 1826. His father was a sturdy Presbyterian, his mother a devout Catholic. Robert was the scion of a race that has played an important part in the nation's history, being related to ex-president Harrison and the late Governor Wise of Virginia. His grandfather on the mother's side was an O'Brien, at one time a prominent diplomatist in the service of the United States. Young Robert was left fatherless in his seventh year; yet even at that early age, he evinced a force of character worthy of note. The following incident told by his mother is an illustration in point. When he was a little tot he constantly went to St Peter's Church in Washington with his mother, no remonstrance being as yet made by his father. Upon arriving at the dignity of his first pair of trowsers, his father said to him, :-
            “My son, you have been going long enough to your mother's church, henceforth you will come to mine”.
            Upon hearing these words, Mrs. Fulton heaved a deep sigh, exclaiming within herself, “Dear Lord, now my sorrows begin. What shall I do if my dear boy is lost to the faith”? Sunday came around, and little Robert started off with his father, leaving his mother in tears. On the way they had to pass St Peter's. The child hesitated, looked at his father, then stopped.
            “Papa”, said he, “this is my church”.
            “No”, was the stern reply, while the father held him firmly by the hand; “you are not going to that church any more. You must come to my church”.
            Young Robert stood still, and would not be forced from his position. Open rebellion it was and crowds of churchgoers around enjoying it. The father threatened; it was no use, and much to his disappointment he found himself : obliged to retrace his steps homeward with his young hero by his side, unconquerable and unconquered.
            “Here”, said he to his wife, “take this youngster and do what you like with him. He shall never enter my church, after the holy show he has made of me to-day”.

            The first years of boyhood were spent in the US Senate in the capacity of page. Here day after day he drank in the strong lessons of devotion to duty and sterling patriotism from the stirring appeals of such men as Webster, Clay, and Calhoun, whose genius to this day are the beacon lights to those aspiring to the name and honor of American statesmanship and oratory. With these models before him abroad, and the example and training of a careful Catholic mother at home, Robert grew up in the esteem and practice of those manly virtues which make the Catholic and the citizen.

            Golden days were these; he never forgot them. They were the text of many and many a talk to the boys, and, needless to say, his reminiscences, always so classically told, instructed and delighted all, whilst they uplifted and inspired his youthful hearers with a love for literature, self-develop- ment and a nobler ideal of conduct than they ever had before.

            A year or two prior to his death, Father Fulton made an address to the students of Fordham on the great men he had met in the nation's capitol. A delighted auditor writes that despite the march of years and growing infirmities, he spoke with all the glow and enthusiasm of one in the vigor of manhood.

            As a boy, Robert was a great lover of books. He read in season and out of season. His mother said that from his first ABC lesson in spelling, he was hardly ever seen without a volume in his hands. This reading habit combined with a retentive memory, ready wit, and facility of expression far beyond his age, distinguished him even then as an extraordinary conversationalist. What was said of Macauley by his nurse, may be said equally of him: “This child speaks printed words”. What perfection he afterwards attained in this art is familiar history to us all. He was without a peer even among such men as Holmes, OReilly and others of that ilk. The story is told, which may as well be inserted here, that at a dinner in Boston, where Father Fulton and the “Autocrat” met togrether the genial author of the “Breakfast Table” turned him'and said:-
            “Why, Father Fulton, are you here too?” “Yes, all that’s left of me”, was the reply. “Will”, said Holmes, “either you or I must get out. This place ts too small for both of us”.

            Years afterwards, on hearing that Father Fulton was about to bid adieu to his beloved Boston, Holmes exclaimed: I am very sorry, indeed ; Father Fulton is among the brightest men in Massachusetts”.

            When asked by a young man, what he should do to come a good talker, Father Fulton replied: “Avoid slang, keep good company, read good books, write carefully, speak carefully at all times and in all places. Why bless you”, he continued, good naturedly tapping his snuff box, “from my eleventh year I have formulated my every sentence previous to utterance, and as a boy was more scrupulous about the grammar than about the commandments”.

            But to return. At sixteen Robert was sent to Georgetown College, where his name was destined to grace the honor roll of the great and good men that have gone from her classic halls, and have achieved enviable success in ecclesiastical, no less than in civil preferments. A contemporary writes that he easily distanced his fellows in English composition, and was a model of good behavior. Long before he met his friend Horace, the sentiment was strong in him that it was sweet and honorable to die for one's country. The glories of the battlefield had been the Utopian dream of his boyhood years. In fact, Georgetown College was merely intended as a stepping-stone to West Point. But the “Best laid plans of mice and men gang aft aglee”. God had other designs. The inspirations of grace, the prayers of a pious mother, the general-like discipline of the sons of Ignatius were slowly but surely directing the current of his thoughts into a higher and nobler channel. Upon communicating his purpose to his mother her heart leaped for very joy. She told him that she also intended to give herself to God's service in tiie religious life. A prayer of thanksgiving ascended from the lips of mother and son, and we venture to say that seldom is it given to witness a scene more touching, more solemn, more blissful, than that in which heaven came to earth to be wedded by a nobler, a purer, and a holier love.

            The next step was to dispose of their worldly possessions, which were not inconsiderable. Accordingly measures were taken without delay for the manumission of their slaves. All, from first to last, were invited to a sumptuous banquet, where each one found his freedom papers by the side of his plate, while mother and son served their former servants at the joyous repast. The slaves, in token of gratitude, gracefully tendered their liberators a banquet in their turn, which was graced by the presence of eminent guests from the US Senate. The day of parting came between mother and son: she entered the convent of the Visitation at Georgetown, he the Jesuit novitiate at Frederick. The sacrifice was now complete, but the strong link of natural affection became all the stronger by a closer union with the well-head of all love, the Sacred Heart of Jesus.

            Mrs Fulton, in religion Sister Olympias, lived to a ripe old age, having died in the nineties. Her memory is still in benediction, as an efficient, edifying servant of the com- munity. She was a woman of fine mind and of strong character, had excellent business capacity, was the very soul of hospitality, and generous almost to a fault, though a scrupulous observer of the poverty of her order.

            Father Fulton, like all good men, was very fond of his mother. His veneration for her was closely allied to worship. He never could speak of her without emotion, and, as he often told his boys, had no hope either in this life or in the next for the young man who did not reverence and love, that noblest of beings, his mother.

            As a novice, Father Fulton was distinguished for a high sense of duty, and a tender love for the Society. His term of novitiate having expired, he was admitted to his vows, and resumed his favorite study of literature with renewed zest and ardor. As was to be expected, his marked ability in the department of letters very soon approved itself to his superiors: literature became the study of his life, and had he given himself exclusively to composition, he would doubtless, have won an international reputation. He might easily have become the Johnson of the nineteenth century, with the odds in his favor in point of original, elevated thought, and refined expression, seasoned by a copious infusion from the vigorous Saxon.

            Father Fulton's literary style was, as we all know, pre-eminently his own. He believed in the axiom: “Le style c'est l'homme”. He was a thorough advocate of the "”Multum in parvo” or rather “Plurimum in minimo”.

            As professor of rhetoric at the novitiate and at Georgetown, his success is a household word in the Province. It could not well be otherwise; command of choicest phrase, wide information, wealth of illustration, copious commentary, boundless reading, ready wit, retentive memory, enthusiastic love for the classics, made him a teacher unto the manner born.

            His class was the most delightful and profitable of Hours. To say that his scholars loved him would be to speak mildly indeed; they fairly worshipped him. One of them on hearing of his death, wrote that he considered it the privilege of his life, worthy of thanksgiving even, to have known the man. Under such a master, the young mind at an impressionable age found the pages of antiquity a thing of living beauty. Not a few of his qjsciples were noteq in after life for their attachment to the classics, which they had learned to love and appreciate so well in his sunlit classroom. To arouse even a passing enthusiasm for the author under study is certainly no small merit in the teacher, at any time, but so to teach that the scholar, in the prosy business of life, will return with renewed delight to his Cicero, or his Horace, is the gift of very few, and a great desideratum in the educational training of youth.

            As we are on the subject of letters, it may not be out of place here to say something of Father Fulton's methods and literary preferences. In the first place he strongly insisted on reading. It was his daily text to the boys. He drew up a list of books for the students, established class libraries, and at the mid-year and final examinations exacted an account of the authors prescribed. Without continuous reading, he repeatedly urged, no man will ever rise out of the commonplace, whether in preaching, teaching, or in conversation. “We Jesuits”, he used to say, “must talk like educated men; there should ever appear in our dealings with others an elevation of thought and diction, which will draw scholars to our schools, and force the most critical to admit, that we are what we profess to be, educators of the young, leaders of thought”.

            Imitation he earnestly inculcated; not that imitation which is akin to transcription and destructive of originality, but that which enriches and develops the mind, and by observation teaches one how to think for himself. He distinguished between the style of an author and the philosophy of his style. This latter was ever to be the main object of study in the exercise of imitation. A favorite practice of his own when a scholastic, was to synopsize the argument of an author, set this aside for a day or two, then elaborate it into a formal composition, after which he compared his own production with the model before him.

            Whilst he had his pet authors, he was by no means a man of one book. Hero worship was not one of his weak points. Being asked what he thought of Newman, “I think very highly of him, indeed”, he replied, “but take care not to fall into the error now prevailing, that canonizes Newman and Newman alone, as the only one who ever wrote English. Wherever I go I hear nothing but Newman. Indeed, I am almost tempted to buy up the whole edition of his works, to check in some way this excessive adulation. Why don't you say something about Ruskin and others whose names are legion, all of whom spoke and wrote English to admiration?”

            In the matter of reading, he always advised to keep a poet side by side with a prose writer. As a priest of God and a man of true taste, he worshipped the Holy Bible. Shakespeare was his daily food, as was also his friend Horace, whom he knew almost by heart. His theory was that no one could be considered a scholar, who failed to appreciate Rome's favored lyrist, and the favorite of the entire host of Englishmen of letters. It is quite noticeable, he used to say, how all have tried their hand at Horace; even the great Gladstone himself found in him a revived inspiration at an age in which the “divinus afflatus” is supposed to be well nigh extinct. For sentence-building he read De Quincey; for classic erudition and copious, elevated thought, he studied Landor; whilst Johnson's oddities, and Lamb's quaint originality, pathos and exquisite humor, were ever a source of relief to him in his spells of frequent and violent headache. Such men as Emerson and Browning he did not admire nor read. He gave as his reason, that life was too short, time too precious to be groping in the clouds, when the sun was shining hard by. A prominent Boston physician on him one evening, launched forth into a learned discussion on the depth and originality of Emerson.

            “Yes”, said Father Fulton, “there's the rub. It is a depth that has no bottom to it. Here”, says he, taking up a volume of the author that was on his desk, “I open at haphazard: pray, tell me, what does the man mean?” The doctor looked wise, scanned carefully the contents of the page,- “Well really I don't just see what he is driving at; I confess I have read little or nothing of Mr Emerson, but those in a position to know tell me he is the greatest thinker of his age”. “Possibly”, was the reply, “but it's a good deal like the Scotchman’s definition of metaphysics: Twa men disputin thegither; yin man dinna ken what the ither man says, and he dinna ken himsel. Emerson, like Wagner's music, may be appreciated in the far-off future. But it is quite the fad now-a-days to talk about and admire what we least understand. Omne ignotum pro magnificio.

            In the year 1857, Father Fulton was crowned with the dignity of the holy priesthood, in company with Fathers O’Callaghan, Brady and McAtee. He was next sent to his old Alma Mater at Georgetown, where he succeeded Father Fenwick as prefect of studies and professor of rhetoric. In 1861 his superiors appointed him to Boston, which for twenty years was to be the theatre of his splendid labors. Here he taught moral theology in Boston College, which was then used as a scholasticate.

            Those were the old pioneer days, still redolent with the memory of the venerable Father McElroy, and his many splendid efforts for the beauty of God's temple. It was not long before the people of Boston began to recognize the treasure they possessed in Father Fulton. They seemeci to understand him at the very outset of his career. There was about him that which just suited them. They looked upon him and loved him, and assuredly he loved them in turn. There was no gush about it, if you will, but a species of cool, calculating, platonic regard, so peculiar to the Yankee, and which intellect: never fails to inspire.

            His sermons, which were usually on the argumentative plan, soon began to attract wide attention even among those not of the faith. Men of refinement and education were pleased with his logical, terse, original, classic expression, judiciously flavored with a dash of grim humor to facilitate the digestion of a hard doctrine, that, now and then, had to be swallowed. To one who confounds oratory with loud declamation, animated gesture, and the tearing a passion to tatters, Father Fulton's calm, deliberate style would, indeed, prove tame and uninteresting.

            Wherever he went he was a marked personality. True, his methods were rather unique, and any attempt at analysis were futile in the extreme. But, whether one censure or praise, it must be admitted that his way suited him best, and achieved victories where others would have met with defeat. He had but to his needs, and forthwith helping hands, and open purses were at his command. With apparently little effort, he was enabled in a few years to clear the church in Boston of an immense indebtedness.

            But Father Fulton's great work as an educator was now about to begin. In the year of grace, 1864, on Sept. 7, the schools of Boston College for the first time·were opened to the public. Extensive preparations had been made for months. Father Fulton was aglow with enthusiasm. The church had attracted the elite of the city; why not the college? His hopes ran high. The field was white unto the harvest. All looked bright. But, alas! it was the old story over again, “parturiunt montes”. The opening day came; Father Fulton stood at the small iron gate on James St, awaiting the throng that in numbers at least, if not in quality, would respond to his expectations, and the preparations made. The immense throng came; twenty-five urchins marched in solemn file before him to form the nucleus of an institution which was to be one of the glories of Boston. Father Fulton was a disappointed man. Who could blame him? But the occasion for the display of strong character was now all the greater. Though discouraged, he determined to push on to the goal. He reasoned and reasoned correctly, that the frustration of his hopes was not the result of ill will, but of indifference to, or rather ignorance of, the necessity of a Catholic education. The people had their public schools, their high schools, both Latin and English, with Harvard close by for those wishing to follow a professional career. As for the religious training, the Sunday school was they thought quite sufficient. It remained now to bring home to the Catholics of Boston the advantages and necessity of higher Catholic education. Father Fulton saw the Herculean task before him. He dared pick up the gauntlet thrown down in defiance, so to speak. It was intellect pitted against intellect. The struggle was to be sharp and continuous. Tension was high; every one was on his metal. Teaching in Boston was clearly not teaching elsewhere. The glorification of the public schools, their standing in the community, the cold self-sufficiency of the New Englander called forth the best efforts at all times and in all places. It was but too evident that Catholic Boston believed it had nothing to learn in the matter of education. In proof of this, we instance the following:-

            About this period a lecture was given in the Boston theatre by a Mr Maguire from Dublin, on “Catholic Education”, at which Father Fulton had been a delighted auditor. Alluding to this topic shortly afterwards, he took occasion to commend the lecture and the lecturer, when a lady present exclaimed - “Why, Father Fulton, I am amazed to hear you talk so; the idea of a foreigner telling us how to educate our children!”

            .”Yes”, replied Father Fulton, “the poor man made a mtstake, I fear; he thought, of course, he was talking to Catholics; had he consulted me I would have· suggested a more practical topic”. “What would that be?” asked the lady. “Well, Buddhism, for example, or the Platonic idea of happiness, or some of the more refined cults among the pagans, such as the custom obtaining among the Hindoos - and would it obtained now! - of the surviving half burying herself in the same tomb with the other half that has ceased to survive”.

            Naturally enough, the college for some time lived in the shadow of the Church. Rome could not be built in a day. Father Fulton believed in hastening slowly, modifying, introducing and extending, as exigencies demanded. From the start he aimed at a model college, model in its material, as well as in its intellectual equipments. “No school can flourish”, he often said, “without generous expenditure. Keep a boy in the mud, and he will stay there. Surround him with respectability, and he will begin to respect himself after a time. The school furniture should ever be in keeping with the dignity of one's position”.

            What he said he did. The desks in Boston College, both for teachers and scholars, are all that can be desired. The conspicuous absence of etchings, wood-cuts and other memorials of puerile genius, to this day in and around the class rooms are proof enough that Father Fulton's theory was the correct one, and that the iconoclastic propensity of youth can be educated to a sense of the eternal fitness of things. “Bear in mind”, he used to say to the teachers, “that these lads of ours look to us for everything. What grand men then, we ought to be! Remember we are not hired pedagogues; we are teachers of the Society. Boys are like monkeys, they imitate what they see. God forfend they should ever see in their teachers, aught that would tarnish their ideals of the true Jesuit”.

            Thus the years went by, Catholic Boston was beginning to listen to and respect the claims of Catholic education. The old time prejudice was waning slowly but surely: Step by step the college was making its way into public favor. Some were of opinion that the government was too conservative; but Father Fulton did not believe in mushroom growth. He never for a moment lowered his colors, never for a moment lost sight of the noble ideal he had put before his mind in the beginning. “If we cannot have quantity, at least let us try to have quality”, he said. “We still re member”, writes one of his old boys, “how unsparingly he execrated the golden mean, so extolled by the Roman poet. ‘I would have you aim, young gentlemen’, was his daily strain, ‘at the highest in everything, in gentlemanly deportment, in splendid scholarship. I love the young man, whose banner bore that strange device Excelsior. Oh, that it be said of each and every one of you, that though the world should fall, you will never descend one jot or tittle from the highest perfection attainable. Truth, duty, consummate scholarship, by these shall all men know you are students of Boston College’.” He could not abide one who omitted a duty just because he didn't feel like it. But a fault committed through frailty was always sure to be for- given. He did not believe that people should be harder than God Almighty. “Boys”, he would often say, “if any of you do wrong, even were it the firing of this building, and the same nobly acknowledge his misdeed, he will render me powerless to punish. A boy that acts above board is always to be trusted”.

            This constant appeal to high motives had its wholesome effect and witnesses contemporary with those days cheerfully testify to the spirit of conscientiousness that animated the vast majority of the students.

            Father Fulton considered the moral and religious training above everything else. Despite his multiplicity of duties, and the almost hourly demands on his time, he never omitted the weekly catechism, and the annual retreat, both of which he conducted himself. This latter duty, however, he entrusted to others when thecollege had been sufficiently established, to go on almost by its own momentum. The boys never tired of listening to him. He could say the same thing in twenty different ways. His resources seemed inexhaustible. His influence was supreme, his authority absolute, his simple “ipse dixit” settled doubts, or created opinions. An author recommended or condemned by him was thereby enshrined or excluded forever by the students from the temple of fame. As a natural consequence he was everywhere quoted. His name became a very household word in the family circle. The college being thus advertised by the best of all advertisers, the students, the scholarly president soon began to be recognized among the prominent educators of Massachusetts. Words of praise began to come in from press, clergy and people. A prominent lawyer and graduate of Holy Cross College declared, in a public lecture, that the college of the Jesuit Fathers was a great boon to the city of Boston. Next followed the unqualified approval of the Archbishop who publicly and privately recommended the school to the priests and laity.

            About this time, in the year 1869, the question of a graduating class was mooted. Father Fulton would not hear of it, giving as his reason that the body was too weak yet to sustain a head. There could be no thought of such a thtng until all the lower classes were strong and numerous enough to secure an unbroken succession. Eight more years rolled by before the college attained her majority. That was a veritable red-letter day, a day of family rejoicing and legitimate pride for the faculty and students of Boston College. Expectancy had been crowned with a crown that was destined to grow brighter and more glorious in the flight of time. Father Fulton's foresight and conservative policy have long since approved themselves; for since that memorable year of 1877 the graduates of the college have added, and are still adding, fresh laurels to the honored brow of their alma mater, in the cause of religion and letters; and without hesitancy it may be said that, with fewer numbers and a plentiful lack of financial patronage, they have reflected more credit on themselves and the positions they occupy, than the graduates of famous non-Catholic institutions, with greater nnmbers, bounteous patronage, handsome bequests, splendid architecture, and the social prestige of the land at their command.

            Whilst Father Fulton was pre-eminently adapted for scholastic work, he was none the less efficient in matters spiritual. He was known in the church, even more perhaps than in the college. The Rev William O'Connell, lately appointed Rector of the American College in Rome, in his eulogy of him said that, whilst there are those who excel in one branch, it is rare that we find one who excels in many. Father Fulton was among the latter. His specialties were numerous. It was not surprising then that his influence in Boston was far reaching and varied. No literary gathering of any prominence was thought complete that was not graced by his presence. He believed that the college to succeed must have social and literary prestige, and should be the Mecca of the representative Catholics of the city. He certainly tried hard to make it so. He would tolerate no literary or dramatic performance that was not refined and elevating; and established the law, which is still in force, that the Commencement play should always he a tragedy from Shakspeare. His society was courted by the social and literary celebrfties of the day. Many an evening found him at table with the “Autocrat”, who pronounced him one of the brightest of men. Professors Agassiz and Sophocles, both of Harvard, were among his warmest friends He was invited to lecture before the University students in the school of Ethics, and examine them; he was nominated for the Public School Board and would have been elected, had he not fled the city until the crisis was over.

            Father Fulton kept in touch with all the leading ques- tions of the day, and was often consulted by Catholics and non-Catholics on important dogmatical and social issues. The scholarly ex-Governor Rice, both during and after his administration was among his frequent visitors, and the writer has more than once seen him in Father Fulton's room discussing the grave problems of the hour.

            One, the mention of whose name, we must beg the reader to forgive, the infamously famous Justin D Fulton, came to the college one day and asked to see the Rev President. The Rev President came. “Well, sir” said Father Fulton, “as you have not sent me your card, I must ask you who you are”. “Mr. Fulton”, replied Justin. “Mr. Fulton”, exclaimed his reverence, “there be many who shelter their rascality behind that title. May I ask you what is your front name?” “Oh, I am Justin D Fulton, sir”, was the reply. “Of Music Hall fame, I ween?” rejoined Father Fulton. '”Well, yes, Sir”, answered Justin, rather hesitatingly. “Dear me”, exclaimed Father Fulton: “brother, where are you?” The good brother who was nearby answered promptly, “here I am, Father”. “Bring me the holy water as fast as you can”, he said. Justin looked dazed. The thought of some dark Jesuit deed dawned upon his mind. As he was about to rise, he apologized for his disturbance, when Father Fulton very courteously bade him be seated and asked him if there was anything he could do for him.

            “Oh, nothing”, replied Justin, “but both of us having the same name, I thought possibly we might be relatives. I have heard much about you, Father Fulton”, he continued. “I have heard much about you, too”, was the reply, “more really than I cared to hear, and that not of a very complimentary character. Whether you are a relative of mine or not, I can't say. But if I suspected you were, I should be the very first man in Boston to conceal the fact. Good morning, sir”.

            A few days afterwards, the bill-boards throughout the city were littered with placards announcing a lecture by Fulton vs. Fulton. The Rev lecturer took occasion to lash the Society
            in general, and Boston College in particular, as the inarnation of all that was vile and unprincipled, and stated, moreover, if the people of Boston knew the deeds of iniquity perpetrated within the college walls under the mask of education and virtue, the building had long since been razed to the ground.

            Some one calling Father Fulton's attention to these assertions strongly urged him to bring a lawsuit against the Rev Doctor for libel. “Don't you think one fool is enough?” Was the reply. “Besides, those who swallow down such stuff, would not swallow down anything else even though convmced ten times over”.

            Father Fulton was always a very busy man; yet despite his numerous social and scholastic employments, he somehow found time to interrupt the solid day to peruse four and five volumes a week. Being asked how he found leisure for so much reading, he replied “Well, you don't suppose I read every line in the book, do you? If the book be one of ficion, I skip the sunsets, small parlor-talk, analyze the leading characters,and following the stage direaions of my friend, Horace, Qui nil molitur inepte -rush on to the denouement. By practice, you know, one learns the art of gutting the page. When I read for mere information, I imitate Balmes, who seleaed the chapters he did not know, and passed over the rest”. Father Fulton had the enviable capacity of knowing when and how to skip without becoming superficial. He could take in a whole page at a glance, assimilating, diversifying, and applying when the occasion offered. He always had something new to say, or at least a new way of saying it. Some one has well styled this method of reading creative, which does not make a mere lumber room out of the mind; but which digests, animates with one's own individuality, and makes what is read part and parcel of the reader himself. Yet none knew better than he that while some books are to be tasted, there are others to be chewed, swallowed and digested.

            Father Fulton worked rapidly and worked all the time; he would have a thing done when an ordinary person would be getting ready to do it. What cost others many hours of thought and consultation was to him a matter of a few moments. Thus for instance his sermons, which were always thoughtful, cost him simply the time it took to read over the gospel, choose his subject, and find the middle term of his thesis. The rest of the plan, its divisions and subdivisions, with language to suit, came at his bidding in the pulpit. Whether in the pulpit or on the platform, he had in an eminent degree the art of thinking on his feet. And even when called upon suddenly to on a topic about which he knew little or nothing, he could entertain an audience pleasantly and profitably for an hour by telling them all he did not know about it. “Many”, he used to say, “have the art of saying nothing; but few the art of saying nothing well”. Father Fulton's capacity and love for work was born with him. Work was his life. Inaction his death. Endowed with an Herculean constitution, nature gave him no warning to stop. The ills that human flesh is heir to seemed to pass him by. “When one begins to think he has a stomach, he is sure to be sick”, he used to say. “For my part, I don't much mind, so long as I can worry it down. The vires digestivae, according to St Thomas, do not come under the immediate cognizance of the will, you know. “Yet though unacquainted with sickness himself he was most kind to the suffering members of his community. He visited them regularly, and though not cut out by nature for a nurse, saw to it that the sick were puctaually supplied with whatever they needed. We may well imagine then, what a shock it was to one of his temperament to discover that he was the victim of disease, and must now retire from the arena of action into the solitude of rest. That rest was for him one of his heaviest crosses; he chafed under It, from the very fact that he never could realize that in the charitable judgment of his superiors, and the advice of his physicians, work was simply out of the question. He never took rest when he was at all able to work. In bilious spells to which he was subject, his greatest and only distraction was a ride in an open street car through the suburbs, or a whiff of the ocean between Boston and Nantasket beach.

            Of course, he never could have accomplished so much had he not been a scrupulous economist of his time. In this he was a model. His calls to the parlor were as short as they were numerous and as a rule were conducted on strictly business principles. The devout sex he despatched with brevity, when courtesy allowed it. In fact one would hardly dare to call on him who had not business of importance to transact. A certain lady wishing him to call on her for some not very important matter, wrote him a note saying that she would be at home at four o'clock. She received the laconic reply: Dear Madam, so will I.

            Father Fulton took a great delight in the company of young men. Young men were his hobby. Well remembered still are those Noctes Ambrosianae spent in the Association rooms of Boston College, where he discoursed wisely and wittily to the charmed circle around him, throughout the whole gamut of things knowable and unknown. Many a mind and many a heart owe their high principles of moral conduct to those hours of Attic refinement. No one ever left his presence without resolving to be a better man.

            As in the Association, so in the college, he was the heart and soul of everything. His animating spirit was everywhere felt. At no time was this zeal for the college shown to more advantage, than when the opening of Woodstock necessitated the recall of so manv of our scholastics. Father Fulton's presence was well nigh ubiquitous. Every class seemed to be taught by him. The same programme c?ntt.nued to be followed out; the usual weekly report was distributed by his own hand to each pupil, with a lively running commentary which was not always to be sure, complimentary to the recipient. Yet when a boy did well, his laudation was as liberal as his censure was keen. Among the early students of the college there was one who for some time had been getting his weekly prescription without any apparent amendment. In fact, the strange story still goes the rounds, that the Rev President promised the mother of the youthful delinquent, to sing vespers for his conversion. A change however for the better came at last. His class standing had climbed into the region of respectability. The prescription was changed; censure yielded to praise, with an ominous, “But, my boy, will you persevere?” The boy has persevered and is now a father of this Province, beloved and respcted by all his brethren.

            While there was any hope of reform, Father Fulton advocated toleration, “A quality”, he used to say, “not unfrequently desiderated in our younger teachers, who expect perfection at the very start. To be successful, one must appreciate boy nature and become a boy, so to speak, without being one; repuerasccre quin sit puer”. Whilst he would almost hope against hope for the student that made some effort, he would not tolerate one that made no effort at all. In this latter class was a youth who seemed utterly impervious to all counsel and threat. Monday came around as usual. Father Fulton looked at the weekly statement, then looked at the boy. “John”, said he, “what does your brother do for a living”? “He walks, Father”, was the reply. “Does he? well, walk in his footsteps”, said Father Fulton; and John walked out of the college.

            The weekly catechetical instruction was always looked forward to as a treat. Many a student of theology has since declared that Fatlier Fulton had so stored his mind with dogmatic erudition, that his course in the seminary did little more than fill up the cracks of the edifice he had built up in his college career. It was during these familiar instructions that Father Fulton revealed himself as a friend to a friend, as a father among his children. It is indeed a great loss that he had not a Boswell among his listeners, who could easily have found matter for a good sized spicy Fultoniana volume, and even then the half would not have been told.

            Wherever he went he was sure to say something either to draw a moral or to point a tale. He indulged in repartee not to down a foe, not to curry favor, not to pay court to superiority, still less to offend, but simply because nature had endowed him with a keen sense of the ludicrous, a fine perception of the incongruities of things, which on occasions asserted itself, do what he would to conceal it.

            He never said “yes” when he meant “no”; never laughed or smiled at a joke, no matter who perpetrated it, unless he saw something to laugh or to smile at. On one occasion a gentleman in authority said to him by way of consolation,- “Why, I shouldn't mind that if I were you”. “No”, replied Father Fulton, with a touch of grim humor, “neither would I, if it had happened to you”. Father Fulton was proud of his Faith, and had no patience with those who thought the Church ought to be grateful for being tolerated in this country. A Protestant gentleman of distinction calling on him one day, said with an air of condescension, “Father Fulton I begin to like you Catholics very much”. “Indeed”, exclaimed Father Fulton, “permit me to thank you, sir, in the name of the universal Church”. “Ah”, says the Protestant, “but there is one thing that shocks me”. “Pray what is that?” asked Father Fulton. “It is”, solemnly replied the Puritan, “that your little boys play marbles on the Sabbath”. “The rascals!” rejoined his Reverence with a roguish twinkle in his eye; “but, my dear sir”, he continued, “I am pained to say that not only you but your wife and children, do something which shocks me still more”. “What is that, pray?” quoth the gentleman, looking rather alarmed. “It is that you all eat meat on Friday”, was the reply. “Oh, yes”, rejoined the Protestant, “but of course that is not a sin with us, you know”. “Neither is it reputed a sin”, replied Father Fulton, “in our poor little urchins to roll marbles on Sunday. If you want us to conform to your ideas, why not begin by conforming to ours?”

            As a confessor, Father Fulton invariably gave the preference to young men, not that he despised the devout sex, but as he was wont to say, that class is generally well cared for, and besides demands less supervision. “All you need do for a woman”, he remarked on another occasion, “is to put her on the train for Heaven and she'll stay aboard; but you have to watch out for the men at all the way stations”.

            He never sought friends for his own sake. His friends were the friends of the church or the college, and when they ceased to patronize one or the other, they were quickly dropped from his list. Whilst he strongly objectd to mixing up friendship with finance, he did not hesitate to let his needs be known, when his friends could afford to help him. He was grateful and sensitive to a degree; and believed that there was some truth in the adage that “Gratitude is a keen sense of favors to come”. Where his duty as a priest demanded his presence, he made no distinaion between Jew and Gentile,- “Tros tyriusque mihi nullo discrimine habentur”. But when for some good reason a social call was accepted, then he seleaed those only whose influence was refined and elevating.

            There were few priests better known or more highly respected in the diocese than Father Fulton. He was a prominent figure in the Conferences, where his skill as a casuist was universally recognized.

            He had a pleasant but effective way of telling people their faults. Meeting in the street car a man somewhat intoxicated, his Reverence turned away from him with an air of disgust. The man exclaimed, “Why Father Fulton, you know me”. “I did”, was the reply, “when you were not so disguised. How can you expect me to know you, when you don't know yourself?”

            Passing the Boston Cathedral, a well dressed gentleman who sat next him in the car, ventured the remark that he thought it strange charity for Catholics to lavish on magnificent churches large sums of money which should be given to the poor. “I think I have heard that remark before”, said Father Fulton. “From whom?” asked the gentleman. “From one named Judas Iscariot. Good morning, sir”, and he left the man to his reflections, whilst he got out of the car that was just then passing the street leading to the college.

            The newsboys were frequently a source of amusement to him, though on more than one occasion those irreverent creatures gave him more than he bargained for. A smart looking lad offered his Reverence one day a copy of Harper's Illustrated Weekly. “'Well, sonny, what do you want?” asked Father Fulton. “Buy the paper sir”, was the reply. “Ah yes, but how do you know I can read?” “Well”, retorted the youngster, “probably you can't, but I thought you might like to look over the pictures”. Father Fulton bought the paper, called the urchin to his side and said, “See here, Johnnie, if you want to go to school, come to Boston College and I will gladly educate you for nothing”.

            As a rule, Father Fulton did not care to engage in conversation while travelling, and whenever he went abroad he generally carried with him a pocket edition of some classical author. Riding along the picturesque Hudson on his way to Albany, a young man, decked out á la mode, with goggles and cane to match, had turned himself into an interrogation point for the particular amusement of Father Fulton. Thinking to discourage him, his Reverence adopted the policy of replying, “I don't know” to every question that was put him. After numberless vain efforts to elicit some spark of information, the interrogation point asked with an air of triumph, “Do you know Adam, sir?” “Adam”, replied Father Fulton, with a look of indescribable fatigue, “what Adam?” “Why, Adam, of course”, rejoined the interlocutor rather surprised. “Adam who?” asked Father Fulton. The conversation suddenly came to a full stop, while the gentleman fell to reading his paper the rest of the journey. On another occasion when he got off at Poughkeepsie, a stylish lad who had watched him closely during the journey, and was anxious to introduce himself, made bold to ask him if he were going as far as Albany. “Are you?” inquired Father “Yes, sir”, he answered. “Well, go ahead then”, he replied. The story ends here; but doubtless his Reverence called to mind Horace's encounter with the bore, “Sic me servavit Apollo”.

            Wherever he went, his striking personality was sure to attract attention, and it were an endless task indeed, to weave into detail the strange happenings, the incidents numerous as they were humorous that characterized his encounters with men. We have instanced but a few out of the many that came to mind, for without some mention made of them, his biography would be that of a class, not of an individual such as Father Fulton certainly was.

            As a superior in the Society, Father Fulton had often occasion to address Ours, and in his exhortations he strongly insisted on two things - supernatural motives, and love for the Spciety. This latter subject was a favorite theme with him - a marked feature of his spiritual life from the days of his novitiate. “To one who loves the Society”, he often said, “everything is easy. The less we love the less we will accomplish. He who loves much is the ideal Jesuit. One St Francis Xavier was enough for a whole nation because he loved much. Without this love we become one of your listless, negative, milk-and-water, laissez faire sort of characters. We cannot be too careful not to confound weakness with gentleness, indifference with patience, lack of energy with equanimity. Our one test is sacrifice, ‘agere contra”. If you love me take up my cross”. Being a man of ideals, the ideal Jesuit was the leading thought in his every instruction. He had the very greatest admiration for the early companions of our holy Founder, and his discourses on that topic, couched in his own classic phrase, very often transcended the beautiful.

            As superior, Father Fulton's first and tenderest care was the welfare of his own brethren. However busily engaged, he was always accessible, always greeted one with his pleasant, “Good morning”. He exercised the most fatherly supervision over the scholastics in their intellectual, no less than in their spiritual training, exacting an account at stated intervals of what they read, and how they read, and in general what they were doing in the way of self-culture. In the early days of Boston College, he hired a trained elocutionist for the more thorough formation of his teachers, and was a very Aristarchus in pronunciation and emphasis, and always reserved to himself the duty of corrector at table, to a degree that made one rather uncomfortable at times. A blunder in Latin prosody was almost a reserved case. As an aid to elocution, he counselled and required the teachers to exact with rigor the proper reading of the Greek or Latin text under translation; “a practice”, he said, “much neglected in our schools”. He contended that he could generally tell from reading of a passage, how much he knew about it.

            Father Fulton always arose at the first sound of the bell even when business had kept him up late, the night before. He was ever among the first at the visit to the Blessed Sacrament, and continually insisted in his exhortations on the morning visit to our Lord. And even when the hand of sickness was heavy upon him, he could always be seen at prayer with the rest of the community. Though he was a man of affairs, he was seldom absent from meals, or the common recreation. Nay, he gave strict orders not to be called at that time, save in cases of grave importance.

            As prefect of studies, he permitted nothing to interfere with his regular and frequent visits to the classes, and the meetings of the teachers. Not unfrequently he was present at our little festive board, where he entertained, enlivened, and cheered on each one in his work. His instructions to teachers may be thus summed up: prayer, good example, careful preparation, study of character, patience, good temper, punishments seldom. He considered that frequent punishment showed great weakness on the part of the teacher.

            Father Fulton's long career as President of Boston College was now drawing to a close, and after a glorious decade of years as rector, he was transferred to the pastorship of St. Lawrence's Church in New York, where he left substantial souvenirs of his administration, in the shape of a handsome parochial residence, and a sodality of married men that still bless and honor his name.

            We still remember the parting scene in Boston when priests, people and a goodly number of representative citizens, Catholic and non-Catholic, gathered together in the college hall to bid God-speed to their distinguished guest. Many addresses were made that were as sincere as they were complimentary. The Mayor of the city declared that in the departure of Father Fulton, he felt that Boston had been robbed of half its sunlight. It was on that occasion .that the learned John Boyle O'Reilly read the poem of his life,”The Empty Niche”, concluding with the true and beautiful sentiment:-

            We who love and lose, will, like the king,
            Still keep the alcove empty in the hall ;
            And hope firm-hearted that some day will bring
            Our absent one to fill his pedestal.

            Little did the Rev Father then think that in a few years he would be called to preach over the remains of one at that time in the full vigor of his noble manhood.

            Shortly before leaving Boston, Father Fulton started to make the round of the classes with Father Jeremiah O'Connor the incoming rector, for the twofold purpose of bidding adieu
            to the students and of introducing his successor. He did not go very far however. The strain was too much for him. After a few pleasant remarks to the philosophers, his eyes filled up, and finding himself unable to proceed further, he retreated with hasty steps to his room. Some one asked htm what was the matter. “Everything is the matter”, he answered. “These rascally boys never will know how much I think of them. Why, I am just after making a great baby of myself”.

            After a year spent at St Lawrence's, he was appointed rector of Gonzaga College, Washington, DC, but as he remained in Washington but one year, the people had just begun to know him, when he was elevated to a still more responsible position. Few inqeed knew Washington better than he, but time and the hand of death had removed so many of the old landmarks that he used to say, he felt like Marius amid the ruins of Carthage. There was one however who still lived and never changed, and that one was his venerable mother in the convent at Georgetown. It was in one of his visits to her that his good mother, observing the obsoleteness of his dress, ventured to say to him, “Robert, suppose someone were to find fault with your personal apparel what answer would you make to him?” “I should distinguish the proposition, madam”, he good-naturedly replied. “If the fault-finder intended to purchase me a new one, I should say, thank you; if not, I should recommend to him the counsel of St Paul, ‘Attende tibi et doarince’.”

            During his administration as Provincial he was particularly solicitous for the young men of the Society, whilst his prudence and foresight effected many useful legislative measures for the well-being and permanent stability of the Province. As Provincial he combined the “fortiter in re” with the “suaviter in modo”. He strictly observed the rule himself, and enforced its strict observance upon others; religious observance was the constant theme of his exhortations, which he never failed to conclude by a strong appeal to supernatural motives, and renewed effort to fashion our condcta according to the pattern presented to us in the lives of our saints, and of those ideal Jesuits who formed the noble band of the Primeval Society.

            During his term of office he went ex officio to the general congregation which eleaed Very Rev Father Anderledy. In the December of 1886, he was appointed by Very Rev Father General Visitor to the Irish Province; and for his labors in this important charge he received from his Paternity warm personal letters of thanks and congratulation.

            He returned to Boston College once again in capacity of rector, but alas he was no longer the Father Fulton of yore. Years were beginning to tell on his powerful physique. Still this second but brief sojourn was distinguished by an energy and activity that would have done credit to many a younger man. He enlarged the college, created spacious and commodious apartments for the “Young Men's Association”, founded as far back as '75, and ever among his tenderest cares. The ceremony of inauguration was presided over by Father Fulton himself. Besides his own and other addresses, words of praise were heard from the lips of his Grace, the Archbishop of Boston, and the Hon P A Collins, a warm friend and admirer of Father Fulton. This was Father Fulton's last public appearance in the city of his love. Among other good things, he said, “I feel somewhat like Moses, for we have passed the Red Sea, and now I stand upon the mount looking down into the promised land. I see the grapes and the pomegranates, the shining rivers, and the land flowing with milk and honey”.

            About this time failing health obliged him to seek relief from his onerous duties. By the decision of his physician he went to the renowned Hot Springs of Arkansas, but this and various other experiments failed to effect the desired cure. Superiors did everything that kindness and charity could suggest; but all was in vain. Father Fulton was clearly a broken down man. It remained but to ease his painful pathway to the grave. He spent some time in New York, Philadelphia, Washington, and other houses of the Province, and was finally assigned to the chair of English Literature in the post-graduate course of Georgetown College, the home of his boyhood days -his old Alma Mater - where he had studied and taught with so much honor and success. Once again his old enthusiasm seemed to return. He lectured on his beloved Shakspeare in the tragedy of Hamlet, and we are told that, aged and infirm as he was, his class was a most delightful hour. Wherever he went he was sure to have a circle of youthful admirers and spell-bound listeners around him, for whilst his bodily frame showed marks of decay, his mind retained its wonted vigor and sprightliness. In his correspondence of that year, he alluded in most complimentary terms to the gentlemanly and sympathetic attention of the Georgetown boys. But the respite was short. He could not continue; he worried hts way along as best he could till the month of June. Sometime before that he got a severe shock, by a fall which was really caused by his weakened condition.

            Recourse was next had to the genial clime of California, and when he had recovered sufficiently to hobble about with a cane, he started with a companion for San Francisco. There remaining for a brief space he went to his last resting place at Santa Clara. That he still had hopes of recovery is evidenced from the following letter which he wrote from the slopes of the Pacific. He says : “Although this is a damp marshy place, I seem to have discovered in it the fountain of perpetual youth, which Ponce de Leon did not find in Florida. I was this morning able to make all my genuflechons and to say Mass with facility”. In a letter shortly afterwards from Santa Clara the writer states, that or some time “Father Fulton was able to go up and down stairs without the aid of a cane, said Mass now and then, and would have said it much more frequently had he been allowed. He was”, continues the writer, “a source of edification to us all, and insisted on being present at the community exercises whenever possible. He was the very life and soul of the recreation. We had no premonitory symptoms of his death; I don't think he had either”. This latter statement may perhaps be doubted, for shortly before he died, he wrote to Rev Father Provincial that in case he should go off suddenly, he requested his Reverence not to allow any panegyric to be preached over him; thus showing the true Jesuit to the very end. But however much Father Fulton rallied, he knew very well it could not be for long. “The machine”, as he said, “was too old for reconstruction”.

            On September the 4th, without any immediate warning, shortly after the noon recreation - in which he appeared in his usual good humor - he was stricken down with apoplexy, and lingered on unconsciously till a quarter past nine, when he passed away to his rest, as the community was reciting in the chapel the prayers for the dying.

            Father Fulton was not an ordinary man. Like many such men he had his own way of doing things, which it were unwise for the rank and file to imitate; but his kindness of heart, his industry, energy, constant aim at the highest self-culture, his unflaging zeal in the cause of education, and, best of all, his ardent love for the Society remain to us lessons of practical study, and gratefully claim for him this memorial tribute; which in some way may be a fitting ex pression of our appreciation of his long career of usefulness and honor.

            ◆ Woodstock Letters SJ : Vol 40, Number 1

            “A Relic of Father Robert Fulton SJ” p161

            Wonderful feats of memory are recorded of persons who, when reporters were not yet admitted into the British House of Commons, were able to carry a whole debate in their heads and reproduce the speeches almost textually. I tried to apply this system on a small scale in the years 1857-59 to the instructions of a famous Master of Novices, an Irish Jesuit working in England, Father Thomas Tracy Clarke. Others aimed at giving a good summary of what he bad said; I aimed ch1efly at preserving in their exact wording some of his most striking remarks. Many of these I have since put in- to print. Long afterwards, nearly thirty years later, I attempted to Boswellise in the same manner the utterances of Father Robert Fulton SJ, when he came to Ireland as Visitor of the Province in 1886. On mid- Advent Sunday, December 12th, he began his work with these exact words in the Domestic Chapel of St. Francis Xavier, Upper Gardiner Street, Dublin.

            In Georgetown College in the United States of Arnerica, the oldest college we have there, in the most prominent place in the Refectory there is a portrait of the Irish Father,     Peter Kenney, as a memorial of his Visitation of the Province of Maryland (the only one then in America) and of the gracious results of that visitation. Oh! yes, dear Fathers  and Brothers, I see how impolitic it is by thinking of my present visit as some return, to put myself in competition as it were with such a man. But my task is very different from     his. He had to evoke order out of chaos; I have only to encourage you to become better.

            We all know how hard it is to address such an audience as the present. We have no fear in addressing the most crowded congregations of our churches; but what can we say to our own that they do not know already better than ourselves? But I am not required to tell you anything new. It is enough to try and revive impressions that may partly have faded out. And what better subject can we take than the observance of our Rules? It will be quite in accordance with my view if you take these remarks as the points of your meditation and think out the subject afresh for yourselves in the morning. And, as we may regard it as a meditation, what harm will there be in making use of the construction of place? This may be to bring up before your memory that summer's morn when with bounding heart and lofty aspirations you offered yourselves as a holocaust to the Lord God Omnipotent.

            Poor child! Quantum mutatus ab illo Hectore! Poor child! and did you think that you would realize all your hopes, carry out perfectly all your engagements? You knew you would not have been admitted into the Society except on the condition of observing all its rules. Did you think you would be another Stanislaus, another Aloysius, another Berchmans?"

            So he, as one of the old writers would say after a long quotation like this. Father Fulton certainly said all that, but I think also that that was all he said up tothis point. Probably he added some other things before going on thus:

            My view is that the Rules beget the Society, while the Rules themselves spring from the Exercises, and the Exercises are from God. To change the Rule, to lower the ideal, to   introduce dispensations, is to be a worse enemy to the Society than Tanucci or Pombal or Choiseul. The Society is our Mother, the Queen of our affections. W e have cut     ourselves off from other legitimate objects of love; our love must, among created things, cling round the Society. Anything that would injure it, sully its lustre, lower its prestige,     would be a shock to us and a grief.

            I think it was here that Father Fulton employed a phrase which I objected to in my own mind as far-fetched and stilted. Instead of saying, “I would rather die than thus dishonor my mother”, he made use of a bad adverb and Shakespeare: “Preferably I would make my quietus with a bare bodkin”.

            He went on to say that, as the Rule is a good thing, every dispensation is in itself evil in a certain measure, even a necessary evil. No compensation for our vari- ous ministries? But how would the treasury fare? What would the Procurator say to that? Yet certainly, if the state of the world in various countries necessitates certain modifications of the Rule, we are all the more bound to observe all the rest with loving and jealous fidelity.

            Father Fulton demurred discreetly to the doctrine that there is no venial sin in any breach of the Rule; and he denounced the cowardice of those who take too lightly the obligations of their state and forget their early aspirations and the promises they made. This is akin to the meanness which according to the code of honor amongst children attaches to one who gives something to a friend and then demands it back. This is stigmatised among American children as an Indian gift. On the feast

            IE IJA J/2353 · Person · 02 February 1839-16 September 1912

            Born: 02 February 1839, Moy, County Tyrone
            Entered: 26 July 1860. Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 1876
            Final Vows: 15 August 1883
            Died: 16 September 1912, St Peter’s College, Grand Street, Jersey City NJ, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1860-1862: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1862-1864: Novitiate, East 2nd Street, Frederick MD, USA, Rhetoric
            1864-1870: Loyola College SJ, Baltimore MD, USA, Regency
            1870-1876: Woodstock College, Woodstock MD, USA, Philosophy then Theology
            1876-1877: Whitemarsh Residence, Collington MD, USA, working
            1877-1879: Holy Trinity Church, N Street, Georgetown, Washington DC, USA, Curate
            1879-1880: Conewago Residence, McSherrystown PA, USA, working
            1880-1881: Novitiate, East 2nd Street, Frederick MD, USA, Tertianship
            1881-1882: Georgetown College, Georgetown, Washington DC, USA, Teaching
            1882-1887: St Joseph’s Church, Third and Jackson Streets, Troy NY, USA, working
            1887-1888: The Gesù Roma Catholic Church, 18th and Stiles Streets, Philadelphia PA, USA, Curate
            1888-1890: St Joseph’s, Willings Alley, Philadelphia PA, USA, Curate
            1890-1901: Church of St Mary of the Sacred Heart, Cooper Street, Boston MA, USA, working
            1901-1903: Georgetown College, Georgetown, Washington DC, USA, Teaching
            1903-1907: St Mary’s, Cooper Street, Boston MA, USA, Curate
            1907-1912: St Peter’s College, Grand Street, Jersey City NJ, USA

            https://www.findagrave.com/memorial/151459059/francis-casey

            At the time of his death Father Casey was the rector of St. Peter's Church on Van Vorst, Jersey City.

            Rev Francis Casey
            BIRTH
            2 Feb 1839
            DEATH
            6 Sep 1912 (aged 73)
            Jersey City, Hudson County, New Jersey, USA
            BURIAL
            Saint Andrew's Jesuit Cemetery
            Hyde Park, Dutchess County, New York, USA

            Parents
            James Casey
            1807–1847
            Elizabeth Pillar
            1810–1855

            Siblings
            Joseph Casey 1829–1871
            John Casey 1831–
            Mary Casey 1832–
            Casey 1834–
            Bernard Casey 1834–
            Francis Casey 1836–1837
            Thomas Casey 1840–
            James Andrew Casey 1843–1890
            Isabella M Casey 1847–1869

            ◆ Woodstock Letters SJ : Vol 40, Number 1

            “Varia: St Peter’s College, Jersey - Golden Jubilee of Father Francis Casey SJ” p115

            On July 26th, 1910,Rev Francis Casey,Spiritual Father of our Community, celebrated the fiftieth anniversary of his entrance into the Society. As it was the Jubilarian's wish to celebrate the day in a quiet and private manner, few, outside the members of the Community, knew about it; for Father Casey argued that as he had received all good graces and gifts during the time spent with his religious brethren, so now he desired to enjoy with them the fruits of his life of fifty years as a Jesuit. On the morning of the day Father Casey said Mass in the Domestic Chapel. No one was present except two Brothers, for the few Fathers who were at home were engaged with their own Masses. The Scholastics were at Keyser Island. Letters of congratulations were received, and at dinner Rev Father Provincial, Father Socius and a few visiting Fathers were present. The Sisters of the two neighboring convents sent their congratulations together with little tokens of remembrance.

            IE IJA J/2355 · Person · 09 September 1821-13 October 1873

            Born: 09 September 1821, Castlegregory, County Kerry
            Entered: 09 October 1849, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Final Vows: 02 February 1860
            Died: 13 October 1873, St Thomas, Port Tobacco, MD, USA (MAR) - Marylandiae Province (MAR)

            1849-1851: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1851-1856: Georgetown College, Georgetown, Washington DC, USA, Cook
            1856-1858: St Joseph’s Residence, Baltimore MD, USA, working
            1858-1860: Georgetown College, Georgetown, Washington DC, USA, Cook
            1860-1862: Boston College, Harrison Avenue and Concord Street, Boston MA, USA, Cook
            1862-1865: St Mary’s Residence, Endicott Street, Boston MA, USA, working
            1865-1869: Georgetown College, Georgetown, Washington DC, USA, Cook
            1869-1870: Woodstock College, Woodstock MD, USA, Cook
            1870-1873: St Thomas, Port Tobacco, MD, USA, Cook

            IE IJA J/2359 · Person · 18 July 1836-07 March 1867

            Born: 18 July 1836, Dingle, County Kerry
            Entered: 26 July, 1860, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Died: 07 March 1867, Holy Cross College, Worcester, MA, USA - Marylandiae Province (MAR)

            1860-1862: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1862-1867: Holy Cross College, Worcester, MA, USA, Regency

            IE IJA J/2362 · Person · 10 April 1841-27 February 1891

            Born: 10 April 1841, Dublin City, County Dublin
            Entered: 30 July 1860, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Province (MAR)
            Ordained: 1874
            Final Vows: 15 August 1880
            Died: 27 February 1891, St Ignatius and St Laurence O’Toole, Park Avenue, New York NY, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            1860-1862: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Novitiate
            1862-1863: Novitiate, East 2nd Street, Frederick MD, USA, Rhetoric
            1863-1869: Loyola College Maryland, North Charles Street, Baltimore MD, USA, Regency
            1869-1876: Woodstock College, Woodstock MD, USA, Philosophy
            1872-1876: Theology
            1876-1878: Boston College, Harrison Avenue, Boston MA, USA, Teaching
            1878-1879: Novitiate, East 2nd Street, Frederick MD, USA, Tertianship
            1879-1884: Boston College, Harrison Avenue, Boston MA, USA, Teaching
            1880-1884: Rector from 11/01/1880, Procurator, Prefect of Studies and Scholastics
            1884-1888: Xavier College SJ, West 15th Street, New York NY, USA, Curate, teaching
            1888-1890: Boston College, Harrison Avenue, Boston MA, USA, Teaching, Superior, Parish Priest
            1890-1891: St Ignatius and St Laurence O’Toole, Park Avenue, New York NY, USA, Superior and Parish Priest

            ◆ Woodstock Letters SJ : Vol 21, Number 1

            Obituary

            “Father Jeremiah O’Connor SJ : A Sketch” p117

            Never since the founding of our province has so lengthy a death-roll been given her to record, as in the year just closed. Never, perhaps, in the history of the Society in this country, has any death-roll, in proportion to its numbers, borne so many names of members in aClive labor, whose removal has made gaps in our ranks, not soon to be closed. When we recall the names of FF Brady, Racicot, Moylan, Doucet, Kevill, Hanrahan, Heidenreich, Kernan and O'Kane, all actively engaged in works of the Society: then, to these the catastrophe of July 3, at St Inigo's, which robbed us of three scholastics, it will readily be seen that the hand of God has been heavy upon us,-for the eternal happiness of those called we may safely hope, as we are sure it is for our chastening.

            In the unlooked for death of Father O'Connor, to whose memory a tardy tribute is here offered, came not the least of the bereavements, which our sorrowing province has by God's ordinance been called upon to sustain.

            Father O'Connor was born in Dublin, on Easter Sunday, April 10, I 84I, and was within a few weeks of filling out his fiftieth year, when death summoned him. His father had been dead a month or more when Father O'Connor was born. God provided for him amply in view of this loss, by giving him a mother, who in strength of faith, holiness of life and gentleness of disposition was fitted to train in the ways of God the future priest and religious. Devotion to this mother, while she lived, and to her memory when dead may be truthfully called the dominant sentiment of Father O'Connor's life. From this mother he imbibed the two strong passions of his soul: love of holy Church and h1s native land. Of the latter, it is unnecessary to speak, since none could live with him and not have frequently recurring proof of its existence.

            Of his love of holy Church, it is difficult to do it simple justice, and still seem to speak within bounds. He did not so much regard the Church as the divinely established organ of Christ's revelation, teaching infallibly and guiding men safely through the widespread sea of error; he rather looked upon her as Christ's very spouse, beautiful and holy; to be loved both for herself and for Him, in whose power, and for whose sake she exists. By virtue of the strong faith, that seemed a part of his very existence, so thoroughly, had it permeated mind aand heart, Father O'Connor was imbued, as not even worthy priests always are, with what may be called the ecclesiastical instinct; something very like to that spirit which our Holy Father has sketched for us in his “Rules for thinking with the Church”.

            Coming to this country in the years of early boyhood, he settled with his mother in Philadelphia, and there, first at the public high school and later on at old St Joseph's, laid the foundations of his classical and mathematical studies. In 1860, he entered the Society of Jesus, beginning his noviceship at Frederick in July of that year. It was not easy to say, whether one should admire more the generostty of the loving boy, who was willing to leave his mother, without a child to solace her loneliness; or the noble mother, who thought the surrender of her only child not too heroic a sacrifice, when God made the demand.

            In 1863, Father O'Connor began his regencv at Loyola College, and in the same place closed it,to enter Woodstock, when in Sept. 1869, the house of studies was there opened. As a teacher he gave proof of brilliant talents, remarkable versatility, and, when occasion called forth seemingly ·unlimited capacity for labor. This latter quality will be considered all the more singular, when we recall: that, by reason of his distaste for physical exertion, he should have been indisposed for any but mental labor. With his happy disposition, quick wit and strong personality, he wielded a powerful influence over the youth, who came under hts charge: and few teachers are remembered with more sincere affection and ungrudging esteem than Father O'Connor. In the classroom, on the college stage, in the sanctuary of the church, his impress was left upon everything that went on, while these years of his regency lasted.

            During the seven years spent at Woodstock, Father O'Connor was a painstaking and a successful student, and his joyous spirit made sunshine for all who passed those years in his companionship. By special favor of our venerable Father Beckx, who wrote him in granting the petition a beautiful letter, Father O'Connor was ordained in 1874, a year before his time, in order that his saintly mother, then in failing health, might not die until her eyes had looked upon her child at the altar of God, a Priest of the Most High.

            His studies completed, his tertianship made, he was sent to Boston, and there in 1880 succeeded Father Fulton as Rector of Boston College. His administration, successful in all essential respects, came to an end in 1884. Assigned to duty as operarius at St Francis Xavier's, New York, he remained there until placed in charge of the church and residence of Saint Lawrence in the summer of 1888, and at this post of duty, death found him on February 27, 1891
            .
            The end was such as one might expect in the case of a man who kept the faith as perfectly as did, unto the last, our dear father. His calmness on receiving the announcement of the physician's verdict, that a fatal ending must be looked for, surprised an attendant priest, who asked Father O'Connor if he had no fear. “None”, he replied; “I have put myself many a time in this very position, and I know all it means. I have learned to die”. Thoughtful for others, unselfish, in his regard for their comfort, he preferred to make his last fight alone with only God for his comforter. His resignation, his patience under much suffering, and his fervent invocations bespoke the strength of that faith, whose influence had moulded his life from childhood on to this his dying hour.

            In his death was made singularly conspicuous the tender love that bound Father O'Connor to the Society. She was indeed a mother, in the devotion he paid her and in the regard he held her. Through life, he was never so happy, never so entirely his better self as when in the midst of his brethren, he was casting around upon them the bright influence of his saintly nature and the warmth of his generous heart. With externs, even though his official life obliged him to mingle with them, he was reserved and even timid: and too closely, perhaps, for his health did he live within the narrow limits of his religious home.

            It is as a pulpit orator that Father O'Connor will be best and longest remembered by the world beyond the sphere of his religious life. A rich and varied imagination, bright fancy, ready and sparkling thoughts, dramatic action, and musical sonorous voice combined with his native humor and pathos to fit him to sway the minds and hearts of his hearers. Nevertheless, what seemed to one, who listened to the easy flow of speech and watched the earnest, vigorous delivery which characterised his sermons, the spontaneous outcome of the enthusiasm of the moment was in fact the produaion of immense labor. Every sermon delivered from pulpit, every exhortation given in retreats was written with painstaking care; and it is almost incredible the amount of such work that he was capable of accomplishing in a given time.

            In the Society, which he loved so well, Father O'Connor will be long remembered and lovingly, for his kindly nature, warm heart, earnest advocacy of the horlor of religion, and lofty conception of the priestly dignity, which he safeguarded from word of reproach and blame, as was fitting in one dedicated to the sublime office by the saintly mother who bore him.-May his soul rest in peace.

            https://en.wikipedia.org/wiki/Jeremiah_O%27Connor_(priest)#:~:text=Jeremiah%20O'Connor%20SJ%20(April,Society%20of%20Jesus%20in%201860.

            Jeremiah O'Connor (priest)

            Jeremiah O'Connor SJ (April 10, 1841 – February 27, 1891) was an American Catholic priest and Jesuit who served as the president of Boston College from 1880 to 1884. Born in Dublin, he emigrated to the United States as a boy and eventually studied at Saint Joseph's College. He entered the Society of Jesus in 1860. In his later years, he served in parochial roles in New York City.

            Early life
            Jeremiah O'Connor was born on April 10, 1841, in Dublin in the United Kingdom of Great Britain and Ireland. His father died approximately one month before his birth.[1] He emigrated with his mother to the United States as a boy, settling in Philadelphia, Pennsylvania. He attended a public high school and then enrolled at Saint Joseph's College.[2]

            On July 30, 1860, O'Connor entered the Society of Jesus,[3] and proceeded to the Jesuit novitiate in Frederick, Maryland. He began his regency at Loyola University in Maryland in 1863, and transferred to Woodstock College upon the opening of the school in September 1869.[2] In 1874, O'Connor was ordained a priest.[4]

            Boston College
            In 1876, after completing his studies and tertianship,[4] O'Connor went to Boston College, where he taught rhetoric. In 1878, he also became an assistant parish priest at the Church of the Immaculate Conception in the South End of Boston.[5][6] He became known as a skilled preacher.[6]

            The provincial superior unexpectedly appointed O'Connor to replace Robert J. Fulton as the president of Boston College on January 11, 1880.[5] During his presidency, O'Connor was also the pastor of the Church of the Immaculate Conception.[7] O'Connor professed his fourth vow on August 15, 1880.[3] During his presidency, the school magazine, The Stylus, was published for the first time in 1883.[8] That year, the school's athletic association was created, which organized the first sports teams. Baseball was the first team fielded, followed by a track team. On July 31, 1884, O'Connor was succeeded as president by Edward V. Boursaud.[9]

            Later years
            In 1884, O'Connor became an operarius at St. Francis Xavier Church in Manhattan, New York City.[4][a]

            On September 3, 1888, O'Connor succeeded David Merrick as the pastor of the Church of St. Lawrence O'Toole (later known as the Church of St. Ignatius Loyola).[11] He was generally known as a thrifty administrator except concerning the decoration of the altar for holidays.[12] O'Connor died there at 4:40 a.m. on February 27, 1891.[4][13][b] He was succeeded by Francis McCarthy.[13]

            References
            Notes
            An operarius is a Jesuit who works as a priest away from his Jesuit community.[10]
            He was mistakenly believed by some to have died of pneumonia, contracted after assisting in the rescue of passengers from a deadly train collision in a tunnel in February 1891.[14] However, he did not visit the site and was already very ill by then.[15]

            Citations
            Woodstock Letters 1892, p. 117
            Woodstock Letters 1892, p. 118
            Mendizàbal 1972, p. 134
            Woodstock Letters 1892, p. 119
            Donovan, Dunigan & FitzGerald 1990, p. 78
            Donovan, Dunigan & FitzGerald 1990, p. 83
            Lapomarda 1977, p. 211
            Devitt 1935, p. 409
            Donovan, Dunigan & FitzGerald 1990, p. 86
            Gramatowski 2013, p. 20
            Dooley 1917, pp. 140–141
            Dooley 1917, pp. 141–142
            Dooley 1917, p. 146
            Dooley 1917, pp. 145–146
            "Danger Signals Often Disregarded: Witnesses Tell the Coroner's Jury in the Tunnel Disaster that Engineers Frequently Ran Past the Red Light". New York Herald. February 28, 1891. p. 9. Archived from the original on August 26, 2023. Retrieved August 26, 2023 – via Library of Congress.

            Sources
            Devitt, Edward I. (October 1935). "History of the Maryland-New York Province XVI: Boston College and Church of the Immaculate Conception, Boston, Mass., 1863–1914". Woodstock Letters. 64 (3): 399–421. Archived from the original on August 11, 2023. Retrieved September 13, 2023 – via Jesuit Online Library.
            Donovan, Charles F.; Dunigan, David R.; FitzGerald, Paul A. (1990). History of Boston College: From the Beginnings to 1990. Chestnut Hill, Massachusetts: University Press of Boston College. ISBN 0-9625934-0-0. Retrieved February 18, 2020 – via Internet Archive.
            Dooley, Patrick Joseph (1917). Fifty Years in Yorkville or Annals of the Parish of St. Ignatius Loyola and St. Lawrence O'Toole. New York: Parish House. OCLC 191684. Retrieved August 26, 2023 – via Internet Archive.
            "Father Jeremiah O'Connor: A Sketch". Woodstock Letters. 21 (1): 117–120. February 1892. Archived from the original on September 13, 2023. Retrieved September 13, 2023 – via Jesuit Online Library.
            Gramatowski, Wiktor (2013). Jesuit Glossary: Guide to understanding the documents (PDF). Translated by Russell, Camilla. Rome: Archivum Romanum Societatis Iesu. Archived (PDF) from the original on May 17, 2017. Retrieved May 9, 2023.
            Lapomarda, Vincent A. (1977). The Jesuit Heritage in New England. Worcester, Massachusetts: The Jesuits of Holy Cross College, Inc. ISBN 978-0960629404. Archived from the original on March 22, 2021. Retrieved May 7, 2023 – via CrossWorks.
            Mendizàbal, Rufo (1972). Catalogus defunctorum in renata Societate Iesu ab a. 1814 ad a. 1970 [Catalogue of the dead in a revival of the Society of Jesus from 1814 to 1970] (in Latin). Rome: Jesuit Archives: Central United States. pp. 123–152. OCLC 884102. Archived from the original on February 5, 2023. Retrieved May 8, 2023 – via Jesuit Archives & Research Center.

            The Reverend
            Jeremiah O'Connor
            SJ
            Black-and-white photograph of Jeremiah O'Connor
            O'Connor, c. 1880
            4th President of Boston College
            In office
            1880–1884
            Preceded by Robert J. Fulton
            Succeeded by Edward V. Boursaud
            Personal details
            Born April 10, 1841
            Dublin, Ireland
            Died February 27, 1891 (aged 49)
            New York City, U.S.
            Alma mater Saint Joseph's College
            Orders
            Ordination 1874

            IE IJA J/2373 · Person · 17 January 1839-04 December 1902

            Born: 17 January 1839, London, England / Dublin City, County Dublin
            Entered: 01 September 1857, Novitiate, East 2nd Street, Frederick MD, USA - Marylandiae Neo-Eboracensis Province (MARNEB)
            Final Vows: 02 February 1869
            Died: 04 December 1902, Woodstock College, Woodstock MD, USA - Marylandiae Neo-Eboracensis Province (MARNEB)

            Born London of Irish parents came to live in Dublin until emigration to USA two years later.

            1857-1859: Novitiate, East 2nd Street, Frederick MD, USA (MARNEB), Novitiate
            1859-1885: Georgetown College, Georgetown, Washington DC, USA, Assistant Infirmarian
            1885-1903: Woodstock College, Woodstock MD, USA, Infirmarian

            ◆ Woodstock Letters SJ : Vol 32, Number 1

            Obituary

            “Brother Richard Dugan SJ” p132

            Few of our coadjutor Brothers were better known through- out the Province than “Brother Dick”, as he was universally known, to distinguish him from his brother, Henry Dugan,
            who died three years before him. In fact, he was well known by Ours in all parts of this country, for he was for eighteen years infirmarian at Woodstock at the time the scholasticate was the common house of studies for all Ours in the United States. Born in London of Irish parents, January 17, 1839, he was moved to Dublin the following year and when only two years old emigrated along with his parents to Boston. It was here he was received as a postulant, when only sixteen years old, by Father Stonestreet and sent to Philadelphia for his probation. Here he spent three years, a part of this time as a novice under the care and direction; of Father Ward. In 1858 he was sent to Frederick to complete his novitiate and it was here he began what was the chief duty of his life, the care of the sick. After taking his vows, in 1859, be was sent to Georgetown as assistant to Brother John Cunningham, better known as "Brother Johnnie," of whom an account will be found in The Letters vol xvii p 386. For ten years these two Brothers attended to the sick at the college and scholasticate, which was then at Georgetown, and Brother Dick formed a lasting friendship with Brother Johnnie, amounting on his part to almost veneration. When the scholasticate was opened at Woodstock, in 1869, Brother Johnnie was sent there as infirmarian and Brother Dick remained at Georgetown. In 1885, Brother Johnnie on account of his age and ill health, had to be removed from his office and Brother Dick the following year was sent from Georgetown to take his place. His first patient at the scholasticate was his old friend Brother Johnnie, whose nurse and companion he now became for four years. The remainder of his life Brother Dick passed at Woodstock and in the same charge till shortly before his death. There was nothing striking or wonderful in this life except the good Brother's devotedness to the sick and his energy in his work. He never seemed so happy as when he had the care of some old Father or Brother or when he had to battle with some dangerous disease. It was then he would shut himself up with his patient and devote all his time and energy to combat the malady. Many a Father and Brother in the Province owes his life to the constant and unwearied care of this good Brother. Of course he could not nurse all back to health; among his patients there were those, like his friend Brother Johnnie, whose course was run. It was thus that he assisted a good number to die. He kept faithfully an account of all these and he had the satisfaction in his last days of counting sixty-one whom he had helped to die a holy death. Besides his devotedness to the sick, the Brother was remarkable for his energy in his work. There were times when he would have no sick to attend and then he would not rest but worked energetically at his trade of painter; whitewashing, if he could find nothing else to do. To be idle, even when he was invalided, was a great cross to him. Keeping up the traditions of his great friend, Brother Johnnie, everything had to be dispatched with the greatest ardor he could put into it. During his convalescence, after his first stroke of apoplexy, he found a pile of several thousand old bricks lying in the cellar, and unasked, set to work to remove the old mortar and put them in the condition to be used. This is only a little instance of his untiring energy. He seems to have adopted the saying of his dear old Brother Johnnie, which he would enjoin on those who bade him good bye on departing for another house : “Never let the Devil or the Minister catch you idle”.
            '
            It was thus that Brother Dick passed his eighteen years at Woodstock in the care of the sick, and in energetic labor when not in the infirmary. He passed through much suffering and underwent several severe surgical operations, in one of which, six years before his death, his life was despaired of by the physicians. He recovered, however, and it was only a year before his death that he was rendered helpless by a stroke of apoplexy. He was then wheeled around and, nursed by his successor and spent his days in reciting his “rosary”. He was glad to die, for death seemed to have no terrors for him. It was thus after sinking gradually, day by day, that he met his end, on August 3, conscious almost to the last.

            IE IJA J/2376 · Person · 23 December 1839-04 December 1902

            Born: 23 December 1839, Carlow, County Carlow
            Entered: 15 July 1854, St Stanislaus College, Howdershell Road, Florissant MO, USA - Missouriana Province (MIS)
            Ordained: 20 June 1869, Sulpitian Seminary, Baltimore MD, USA
            Final Vows: 02 February 1873
            Died: 04 December 1902, Xavier University, Evanston Station, Cincinnati OH, USA - - Missouriana Province (MIS)

            Provincial of Missouri Province (MIS) from 01 January 1879 to 04 May 1882

            1854-1856: St Stanislaus College, Howdershell Road, Florissant MO, USA (MIS), Novitiate
            1856-1857: St Stanislaus College, Howdershell Road, Florissant MO, USA, Rhetoric
            1857-1858: Xavier University, Evanston Station, Cincinnati OH, USA, Regency
            1858-1859: St Louis College SJ, St Louis MO, USA, Regency
            1859-1860: Seminary, St Louis College, St Louis MO, USA, Philosophy
            1860-1862: Boston College, Harrison Avenue, Boston MA, USA (MAR), Philosophy
            1862-1863: St Louis College, Grand Boulevard, St Louis, MO, USA, Regency
            1863-1866: Xavier University, Evanston Station, Cincinnati OH, USA, Regency
            1866-1869: Georgetown College, Georgetown, Washington DC, USA (MAR), Theology
            1869-1870: Woodstock College, Woodstock MD, USA (MAR), Theology
            1870-1871: St Louis University, Grand Boulevard, St Louis, MO, USA, Teaching
            1871-1872: Novitiate, East 2nd Street, Frederick MD, USA (MAR), Tertianship
            1872-1873: St Louis University, Grand Boulevard, St Louis, MO, USA, Teaching; Prefect of Church
            1873-1879: Xavier University, Evanston Station, Cincinnati OH, USA, Rector from 01/10/1874, Teaching
            1879-1884: St Louis University, Grand Boulevard, St Louis, MO, USA, PROVINCIAL from 01/01/1879 to 04/05/1882
            1882-1884: Prefect of Church, Teaching
            1884-1887: Xavier University, Evanston Station, Cincinnati OH, USA, Teaching
            1886-1887: Rector from 11/08/1886
            1887-1891: St Ignatius College SJ, West 12th Street, Chicago, Illinois, USA, Rector from 18/07/1887; Province Consultor from 27/06/1889
            1891-1894: Detroit College SJ, Jefrferson Avenue, Detroit MI, USa, Prefect of Church and Sabbatical
            1894-1898: St Mary’s College SJ, St Mary’s, Kansas, USa, Rector from 11/02/1894
            1898-1902: Xavier University, Evanston Station, Cincinnati OH, USA, Teaching

            ◆ Woodstock Letters SJ : Vol 32, Number 1
            Obituary

            “Father Edward A Higgins SJ” p129
            The Missouri Province lost one of its most distinguished members by the death of Father Edward A Higgins on Dec 4th 1902 at St Xavier College, Cincinnati. As an exact observer of religious discipline. as a superior entrusted with the most important offices, and as the wielder of a trenchant pen in controversy, Father Higgins' life work deserves more than a passing notice.

            Edward A Higgins was born at Carlow, County Carlow, Ireland on Dec 23rd, 1839. When he was ten years of age his parents emigrated to the United States, reaching New Orleans in 1849. They had left Ireland owing to the great famine in that country, but encountered a greater peril in New Orleans as the yellow fever was then raging there. As a consequence they soon moved to Louisville, Ky. The Jesuits of Missouri had begun in 1849 the St Aloysius Free School at Louisvile, which in 1850 was styled St Aloysius College. This school was attended by young Edward, who soon attracted the notice of his teachers by his aptitude and diligence. As a result of the interest thus awakened in him, he was admitted as a boarder at St Joseph's College, Bardstown, Ky, in 1852. With the advice of our Fathers, Edward's parents removed to Bardstown in 1854, where they spent the remainder of their lives. They were exemplary Catholics, and no doubt their edifying conduct had a strong influence in turning the thoughts of their gifted son towards a religious career, At Bardstown College Edward Higgins was very successful in his classes. In 1853 the first premium for diligence was awarded to him, and a majority vote of his fellow students likewise conferred upon him the first distinction for good conduct. During his two years at college, the records show that Edward received twelve first premiums in various branches.

            He was admitted as a novice at St Stanislaus Novitiate, Florissant, Mo, July 15th 1854, not having as yet completed the fifteenth year of his age. The then Master of Novices, Father Gleizal, noticed the acuteness and grasp of mind of the young novice, in the clear and concise way in which he summed up the community instructions of which he had taken notes. After two years of Novitiate, and one of Juniorate, Mr Higgins was sent to teach in Cincinnati in 1858. St Xavier College had notably declined after the closing of the boarding school, and it was owing to the efforts of the young prefect of discipline, Mr Higgins, that successful results were obtained in the path of reform. He began his philosophy in the autumn of 1859 under Fr F X Wippem at the old scholasticate (known also as the “College Farm”), but as this place was discontinued as a house of studies in 1860, Mr Higgins was sent East to complete his course, spending two years at Boston, Mass. Returning then to the Missouri Province, he was placed at Cincinnati during part of the trying period of the Civil War. He never gave the boys the slightest indication of sympathy with either North or South, though others were not so prudent in guarding their tongue. His strong character, kindness and especially remarkable self-control displayed on many trying occasions gained for him the respect and entire submission of the students. From Cincinnati he proceeded to St Louis University where be taught three years more. In 1867 he began his theology at Georgetown, DC, under Father, afterwards Cardinal, Mazzella and Father Maldonado. Having received the Holy Priesthood, on June 30th, 1869 from Archbishop Spalding, in the chapel of the Sulpitian Seminary at Baltimore, he spent his fourth year of theology at Woodstock, Md. After being professor of rhetoric in St Louis for one year, Father Higgins was sent to his tertianship at Frederick, Md. He made his solemn profession, Feb. 2nd, 1873. The following year he was pastor of the College Church in St Louis. His superiors had discerned in Father Higgins what was believed to be an extraordinary talent for governing, and hence on Oct 1st, 1874 be was proclaimed Rector of Cincinnati, an office which he held till January 1st 1879. On the latter date he was made Provincial of Missouri, though owing to the failing health of the Provincial, Fr Thomas O'Neil, he had it seems for some time before acted as Vice-Provincial. He remained Provincial till May 4th 1882. As a superior, all his brethren credited Father Higgins with being··impartially just, and if at times he seemed to some rather severe in word or manner, it was in enforcing what be conceived to be matter of important duty. Some inferred from his general demeanor that he was haughty, but his prompt and cheerful obedience in all cases, when himself a subordinate, manifested a humility inconsistent with a dominant pride. After leaving the Provincialship, he was destined again to thrice fill the office of governing a college - in Cincinnati, Chicago and St Mary's, Kansas. His ability was also brought into requisition at two Congregations of the Society; for he was sent as delegate from Missouri to the General Congregation that elected Father Martin in 1892, and likewise in 1886 as Procurator of Missouri to the Congregation of Procurators. The years not spent by Father Higgins as Superior, were devoted to the pastorate or to teaching. Neither of these duties, however, so occupied his attention as to prevent him from writing many a telling article for publication. Though not specially fitted by nature, perhaps, for that part of the pastoral office which consists in entering into the humble and intimate details of the parishioners' joys and sorrows, yet on the other hand, Father Higgins displayed great zeal for the beauty of the House of the Lord as several of our churches testify. He was zealous also in fostering church music of a high order. Possessed himself of no mean knowledge of music, he delighted to join in the chanting of the Holy Week offices, and in giving aid and countenance to the parochial choirs.. As a preacher, Father Higgins was more distinguished for his· matter than for his manner. His sermons and lectures showed strength and solidity, but he did not possess, in a high degree, the external graces of eloquence. His delivery was noticeably slow, dignified and cold, and hence he was not a very attractive speaker.

            The development and illustrations of his public pronouncements were however always clear and striking, and often as elegant as they were forceful. In his writings for the press, which were generally controversial, forcible and convincing, he was often aggressive and was occasionally rather acrimonious in style. In the great battle for the freedom of private schools or against unwarranted State interference in Illinois and Wisconsin, Father Higgins' pen did yeoman's service. It was not, however, by teaching and writing alone that Father Higgins advanced the cause of education. He was a prominent and potent figure at the Federation of Catholic Colleges in Chicago and at all the educational gatherings of the Missouri Province. Anything and everything that concerned the welfare of the Catholic Church in general and of the Society in particular, were dear to his heart; and hence the virtue of loyalty to these two institutions summed up the merit of his useful life. He was eager to extend the work the Society was doing for the Church among all classes of people, but his own talents fitted him particularly for spreading the light among the more intellectual. Hence a considerable portion of his time was devoted to the preparation of post-graduate lectures in the colleges and Sunday evening lectures in the churches. He was also for some years moderator of St Mark's Academy in St Louis, an admirable institution for gentlemen of the educated class. Thus did Father Higgins lead a life of virtue and zeal till near the completion of the sixty-fourth year of his age. The end was approaching. In August, 1902 he was sent to Milwaukee to give a retreat, but falling sick he was sent to the hospital there. An operation disclosed a tumor in the intestines. After two months of great suffering in the hospital, his often expressed desire of returning to his brethren in Cincinnati was gratified, and he arrived in the latter city, Oct. 13th.

            For a few days he seemed to improve but the improvement was only apparent. He gradually grew worse, for the tumor was of cancerous growth, and on Nov 13th it was deemed
            expedient to administer Extreme Unction, He received this sacrament with great piety, and with tears flowing down his cheeks he besought his brethren to obtain for him by their
            prayers, an hourly increase of patience and resignation.

            Father Higgins' deep religious character came to the surface during his last sickness. He edified all by his humility and resignation to the will of God. He never uttered a complaint,
            and expressions of gratitude to God for the great favor of dying in the Society were not infrequently upon his lips. Yet amidst all his keen sufferings his innate dignity of manner never for a moment left him. This was characteristic of the man.

            The sufferer lingered on till Dec. 4th, 1902, when at 6.25 pm his soul sought the presence of its Maker. He was more or less conscious during the last day of his life. The simple Low Mass said over his remains in St Xavier's Church was graced by the attendance of Archbishop Elder of Cincinnati, of Bishop Maes of Covington, Ky, and of some forty secular priests. His remains were conveyed to the Novitiate of St Stanislaus at Florissant, Mo where all that was mortal of Father Higgins was laid to rest with his predecessors in ruling the Province, and with the early founders of the Missouri Mission, whose work he so well understood and continued. RIP

            https://www.exhibit.xavier.edu/xavier_presidents/32/

            Edward A. Higgins portrait

            Biographical Information
            Eleventh and sixteenth Jesuit president Rev. Edward A. Higgins was born December 23, 1839 in Carlow, County Carlow, Ireland and came to America with his parents in 1849. He studied at St. Aloysius College, Louisville, Kentucky and St. Joseph’s College, Bardstown, Kentucky. He entered the Society of Jesus in Florissant, Missouri in 1854 and was ordained in 1869. In addition to his two terms at Xavier University (then known as St. Xavier College), he was also president of St. Ignatius College, Chicago, Illinois and St. Mary’s College, Lebanon, Kentucky. He was provincial of the Missouri Province from 1879-1882. He died December 4, 1902 in Cincinnati, Ohio. (Source: Jesuits of the Middle United States, 1938)

            IE IJA J/319 · Person · 25 July 1896-14 October 1982

            Born: 25 July 1896, Clifton Road, Rugby, Warwickshire, England
            Entered: 08 September 1913, St Stanislaus College, Tullabeg, County Offaly
            Ordained: 31 July 1928, Milltown Park, Sandford Road, Dublin
            Final Vows: 15 August 1932
            Died: 14 October 1982, Borgo Santo Spirito, Rome, Italy - Australiae Province (ASL)

            Transcribed : HIB to ASL 05/04/1931

            Father was a Surveyor in Customs & Excise and died in 1913. His mother died in 1907. After parents death his father had appointed his uncle D O’Connell of Eccles Street, Dublin and aunt Miss J Kelly as guardians.

            Eldest of one sister and two brothers.

            Early education initially and a private school and a convent school in London, he was sent to St Aloysius College, Hornsey Lane, Highgate, London for two years. In 1907-1908 he received private tuition in Leicester. He then got an Entrance Scholarship to St Flannan’s College in Ennis. In 1911 he went to Clongowes Wood College SJ

            1913-1915: St Stanislaus College, Tullabeg, County Offaly, Novitiate
            1915-1920: Rathfarnham Castle, Dublin, Rhetoric then Juniorate
            1920-1922: Ignatius-Colleg, Valkenburg aan de Geul, Limburg, Netherlands (GER), Philosophy
            1922-1926: St Ignatius College SJ, Riverview, Cove Lane, Sydney NSW, Australia, Regency
            1926-1930: Milltown Park, Sandford Road, Dublin, Theology
            1930-1931: St Beuno’s, St Asaph, Wales (ANG), Tertianship
            1931-1933: Holy Trinity Rectory, Cobb Street, Boston MA, USA (NEN), studying at Harvard University Observatory (ASL from 1931)
            1933-1950: St Ignatius College SJ, Riverview, Cove Lane, Sydney NSW, Australia, Assistant Director Riverview Observatory, Teaching Philosophy in University, Vice-Provice Consultor for Sydney Mission
            1937-1950: Director Riverview Observatory, Consultor for Sydney Mission

            ◆ Australian Dictionary of Biography, National Centre of Biography, Australian National University online :
            O'Connell, Daniel Joseph Kelly (1896–1982)
            by Nick Lomb
            Nick Lomb, 'O'Connell, Daniel Joseph Kelly (1896–1982)', Australian Dictionary of Biography, National Centre of Biography, Australian National University, http://adb.anu.edu.au/biography/oconnell-daniel-joseph-kelly-15389/text26596, published first in hardcopy 2012

            astronomer; Catholic priest; seismologist

            Died : 14 October 1982, Rome, Italy

            Daniel Joseph Kelly O’Connell (1896-1982), Jesuit priest, astronomer and seismologist, was born on 25 July 1896 at Rugby, England, one of four children of Irish-born Daniel O’Connell (d.1905), Inland Revenue officer, and his English wife Rosa Susannah Helena, née Kelly (d.1907). Soon after the death of his mother, Daniel was sent to Clongowes Wood College, Dublin. At 17 he joined the Society of Jesus at Tullabeg and in 1915 entered his juniorate at Rathfarnham Castle. He majored in experimental physics and mathematics at University College, Dublin (B.Sc., 1919; M.Sc., 1920; D.Sc., 1949, National University of Ireland). Subsequently he studied philosophy at St Ignatius’ College, Valkenburg, the Netherlands, where he began watching variable stars, especially eclipsing binaries that were to become the main focus of his astronomical research.

            O’Connell planned to attend the University of Cambridge but, due to a lung condition, he was advised to leave Britain. In 1922 he arrived at St Ignatius’ College, Riverview, Sydney; he did his regency, taught physics and the next year became assistant-director at the college’s observatory. He returned to Ireland in 1926 to complete his theological studies at Milltown Park, Dublin. Ordained on 31 July 1928, he undertook his tertianship at St Bueno’s College, Wales. In 1931 he travelled to Cambridge, Massachusetts, United States of America, to study at the Harvard College Observatory with Harlow Shapley.

            Back at Riverview Observatory in 1933, O’Connell became director in 1938. At the observatory his research included seismology and the measurement of time with various kinds of clocks, as well as astronomy in the field of variable stars using the newly developed technique of photographic photometry. In 1935 he was elected a fellow of the Royal Astronomical Society and a member of the Royal Society of New South Wales; he served on the RSNSW council (1946-49) and as vice-president (1950-52), and became an honorary member in 1953. He was chairman from 1946 of the board of visitors of Sydney Observatory. One of the friendships he established while in Australia was with (Sir) Richard Woolley, director of Mount Stromlo Observatory. O’Connell presented radio talks, including a series of three titled ‘According to Hoyle’ on the Australian Broadcasting Commission station 2BL-2NC in March and April 1952.

            That year O’Connell was called to Rome as director of the Vatican Observatory. On 26 July he left Australia, arriving in time for the Rome meeting of the International Astronomical Union. He continued his work on eclipsing binary stars, again using photoelectric photometry. A leading expert in the field, he was president (1955-61) of the commission on photometric double stars of the IAU. He published The Green Flash and Other Low Sun Phenomena (1958), which included colour photographs proving that the phenomenon, sometimes seen at sunrise or sunset, was real and not subjective.

            At the Vatican Observatory O’Connell built up the staff and installed a 60/90-cm Schmidt telescope that became the observatory’s largest instrument. As objective prisms were available, the telescope was used for spectroscopy. With leading scientists he organised two study weeks—one on stellar populations in 1957 and another on nuclei of galaxies in 1970—and published the proceedings. He had personal friendships with three popes, especially Pope Pius XII. In 1970 he retired from his observatory post but continued as president (1968-72) of the Pontifical Academy of Sciences.

            O’Connell died on 14 October 1982 at the headquarters of the Society of Jesus in Rome. He is remembered mainly for his work on eclipsing binary stars and the ‘O’Connell effect’ that relates to the rotation of the major axis of the elliptical orbit of a double star.

            Select Bibliography
            D. Strong, The Australian Dictionary of Jesuit Biography 1848-1998 (1999)
            Irish Astronomical Journal, vol 15, no 4, 1982, p 347
            D. O’Connell personal file (Society of Jesus, Australian Province Archives, Melbourne)

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

            Daniel O'Connell’s secondary education was at Clongowes College, Dublin. He entered the Society at Tullabeg, Ireland, 8 September 1913, and juniorate followed at Rathfarnham, 1915-20. He received his diploma in experimental physics and a Master of Science in mathematics at the University of Dublin, and later a doctorate in science from the Irish National University At this time he came under the influence of William O'Leary, the Irish Jesuit astronomer and seismologist, who at that time was director of Rathfarnham Castle Observatory in Dublin.

            O’Connell then studied philosophy at Valkenburg, 1920-22, and did further tertiary studies in science, gaining first class honours in most subjects. It was while in Holland that he also pursued spare time astronomical studies under world famous Jesuit scientists like Michael Esch, expert on variable stars, Xavier Kugler, world authority on Assyriology and Babylonian astronomy; and Theodor Wulf world ranking physicist.

            Regency followed as assistant director of the Riverview observatory, 1922-26, as well as physics master and second division prefect. At this time he undertook to advance the local study of solar radiation.

            He went to theology at Milltown Park, Dublin 1926-29, and to tertianship at St Beuno's, Wales.

            O'Connell studied from 1931-33 at Harvard College Observatory, Cambridge, Massachusetts, and was subsequently to have studied with the famous Sir Arthur Eddington. However, because of a lung condition, he returned to Australia, and then worked first as assistant director and later as director of the Riverview observatory 1933-52. Then he was appointed moderator of the Vatican Observatory at Castel Gandolfo, Rome, 1953-70. He lived in the Jesuit Curia, Rome, and from 1974 was due president emeritus of the Pontifical Academy of Sciences.

            During the years that O'Connell was at Harvard, the observatory was at the centre of major developments in astronomical research and especially those that were to lead within
            the next few decades to the notion of the expanding universe of galaxies. He was thus associated with such eminent astronomers as Harlow Shapley, Cecilia Payne Gaposhkin, and others. His principal occupation at Harvard, and a pursuit which continued for the rest of his life, was the study of variable stars; but he also became known as a keen card player, especially bridge.
            On his way back to Australia he visited Mount Wilson and Lick observatories in California, and then went to Japan, China, Java and the Philippines, where he visited leading observatories and advanced his practical studies.

            While at the Riverview Observatory, working under William O'Leary, and in addition to his study of variable stars, he developed a keen interest in seismology and in the measurement of time with various types of clocks. This latter focus led him into a lifelong interest in the calendar and calendar reform, a study that served him well in later decades since he was asked to advise popes on both calendar reform and the cycle of ecclesiastical feasts.

            In 1935 he initiated the “Riverview Observatory Publications” which enjoyed international reputation. Later, he founded the “Reprint Series” and the “Geophysical Papers” that became also well known. In the field of astronomy, O'Connell worked on eclipsing stars and Cepheid variables For the latter he used photo-electric equipment. About 15 ,000 plates on variable stars were on file at the observatory.

            In the field of seismology the observatory's programme included the regional study of earthquake waves and the relationship between earthquake waves and the interior of the earth
            During World War II, O'Connell collaborated with the United States government in the location of earthquakes in the Pacific zone in relation to war strategy. This work continued after the war. Each week a cabled report was sent to the United States from Riverview. The Imperial War Graves Commission also consulted him concerning possible earthquake damage to war cemetery sites in the Pacific area.

            In his role as director of the Vatican Observatory, he began a career of unique service to the Church that spanned the reign of three popes, and saw immense developments in astronomical research from the initial concept ofvarious stellar populations to an expanding universe containing active galactic nuclei and quasars. On a few occasions he organised study weeks of the Pontifical Academy of Sciences, at which these subjects were discussed, e.g. Stellar Populations in 1957, and Nuclei of Galaxies in 1970. As a result of these study weeks, two books were published, both edited by O'Connell, and they became classics of astronomical literature. From 1955-61 he was president of the Commission on Double Stars of the International Astronomical Union.

            Of his many contacts with popes he served, his relationship with Pius XII was especially close. He frequently advised the Pope, himself a very keen and diligent student of the natural sciences, on topics of current scientific research. In was under Pius XII that the major modern research tool of the Vatican Observatory, the Schmidt telescope, planned under his predecessors but completed under O'Connell, was inaugurated and blessed. Pius XII often visited the observatory, and on one occasion viewed the launching of the Russian Sputnik.
            Paul VI viewed the landing of the first man on the Moon with O'Connell over a specially installed television, and he advised the Pope on the technical details of the mission.

            In the pursuit of his scientific research, O'Connell became a close friend and collaborator of an international community of astronomers. As director of the Riverview Observatory he went to Europe in 1948 to attend the first post-war meeting of the International Astronomical Union held at Zurich, and on that occasion visited many European observatories. His visit to Utrecht was noteworthy, for there he established a lifelong friendship with Professor Marcel Minnaert who later encouraged him to issue the now famous book on the Green Flash, which, published in collaboration with Brother Karl Trench SJ, provides excellent documentation on optical effects that occur in the Earth's atmosphere when the sun is rising or setting.
            However, O'Connell was best known in the international community of astronomers for his research on double stars. He discovered an effect, since known as the “O'Connell Effect”,
            concerning the rotation of the line of the apsides (the major aids of the double star's ellipticalorbit). The discovery of this effect was typical of the scientific work of O'Connell. lt required a long period of painstaking observations and careful analyses over many years.

            In addition to his membership in the academies and institutes already mentioned, O’Connell was a member of the National Research Council of Australia, and an honorary member of the Royal Irish Academy He was also a member of the Royal Society of New South Wales, publishing three papers on earthquakes and the Galitzin seismograph. He served on council, 1946-49, and was vice-president, 1950-52. He became an honorary member of the Society in 1953.

            O'Connell retired as director of the Vatican Observatory in 1970. He was president of the Pontifical Academy of Science, 1968-72. While he was an indefatigable worker and consequently very jealous of his time, he still treasured his friends immensely, and was always nurturing new friendships. Even during his last years, when he was largely bedridden, he developed new friendships among old and young alike. The students at Riverview remembered him for showing groups of boys the Moon, planets and the stars on clear nights and for his unfailing gracious word and cheery smile for staff and students.

            Many were the nights that, under the then clear skies over Castel Gandolfo. O'Connell climbed the stairs to the telescope atop the papal palace passing die plaque inscribed “Deum Creatorurn Venite Adoremus. He was very intelligent, hardworking and always a gentleman genuine international Jesuit.

            Note from Noel Burke-Gaffney entry
            1950 He was appointed Director of the Observatory at Riverview after Daniel O’Connell was appointed to the Vatican Observatory

            Note from William O’Leary Entry
            He remained at Riverview until his death in 1939, directing the observatory until 1937 when Daniel O'Connell became director

            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.

            ◆ Irish Province News 23rd Year No 4 1948
            Fr. Daniel O'Connell of the Vice-province visited Ireland after an absence of many years, early in September: He has had a very busy time since he left Australia : he did some astronomical work at Leyden before going to the Vatican Observatory where he spent 6 weeks ; he attended a Meeting at Zurich of the International Astronomical Union and then went on to Oslo for the Congress of the International Union of Geodesy and Geophysics. He has been invited to lecture to the Irish Astronomical Society at Armagh and to be the guest of Dr. Lindsay, Director of the Armagh Observatory, who is a good friend of his since the Harvard days when they spent two years together at that Observatory. Fr. O'Connell is due to sail for the United States from Southampton on 6th November and will spend some months at Harvard Observatory before returning to Australia.

            ◆ Irish Province News 58th Year No 1 1983

            Obituary

            Fr Daniel O’Connell (1896-1913-1982) (Australia)

            I met Dan O'Connell for the first time when I went to the noviciate, then in Tullabeg. I found him a quiet novice but a very pleasant companion. We both went to Rathfarnham and were together in our First Arts year (1916-17). He was a brilliant and highly intelligent man. He took a keen interest in Fr William O’Leary's seismograph, which stood in Rathfarnham grounds, and frequently inspected it with him.

            We parted company in 1920, when he went to Valkenburg for philosophy while I followed the subject in Milltown. Two years later we were both posted to Australia. We did not travel there together but met in Riverview College, Sydney, where we spent our regency. In Riverview was the Irish Jesuit, Fr Edward Pigot, who had an astronomical observatory, in which Dan became keenly interested, Fr Pigot himself had erected this observatory and fitted it out with a strong telescope for watching the various stars at night. He was also an accomplished pianist and taught Dan the piano.

            In 1926 Dan followed me to Milltown for theology. Together we were ordained there by the Archbishop of Dublin, Dr Edward J. Byrne. Later, whenever Fr Dan came back to Dublin, he stayed with Dr Byrne's successor, Dr John Charles McQuaid, who was a great friend of his, as they had been classmates in Clongowes. Twenty or so years after Fr Dan's return to Riverview, he was called to Rome to take charge of the Vatican observatory, and ended his days in Rome.

            The summary notice, taken from L'Osservatore Romano (16th October 1982) and transmitted by Frs Joseph Costelloe and John P. Leonard of the General Curia, fills in some of the external details of Fr O’Connell’s life:

            "Yesterday evening, Thursday, 14th October, Fr Daniel O’Connell, former Director of the Vatican Observatory and ex-President Emeritus of the Pontifical Academy of Sciences, died after a long illness in the infirmary of the Jesuit General Curia in Rome.

            Born in Rugby, Great Britain, in 1896, he had entered the Society of Jesus in Ireland in 1913. After completing his studies in physics and mathematics at the University College, Dublin, he spent two years of special studies at the Harvard College Observatory in Cam bridge, Massachusetts, between 1931 and 1933.

            He then became Director of the Riverview College Observatory in Australia, where he remained until 1952, when he was appointed Director of the Vatican Observatory, which he directed until 1970. From 1968 until 1972, he was, by the appointment of Paul VI, President of the Pontifical Academy of Sciences.

            Known for his scientific labours, especially for his researches on double stars - an area in which he discovered a particular effect named after him - Fr O'Connell was a member of many international societies, including The National Research Council of Australia, The Royal Academy of Ireland, and The Royal Society of New South Wales”

            Frs George V Coyne and Martin F McCarthy SJ, of the Vatican Observatory brought out a glossy four-page printed leaflet (of A4-size page) as a memorial to their fellow-astronomer and fellow-Jesuit. Five of the photographs therein show Fr O’Connell greeting in turn four recent Popes, including the present one. An interesting account is also given of his astronomical work. The editor of IPN has at his disposal at least one photocopy of this leaflet, which he will gladly send to any contemporary of Fr Dan’s or to any other interested person who might like to have it.

            Fr Dan O’Connell contributed two articles to the New Catholic Encyclopedia: “Calendar reform” and “Vatican Observatory”. He featured in past numbers of The Clongownian: 1953, pp. 9-12, “Astronomer and seismologist”; 1968, pp. 42-3; 1974, p. 33 (copy of an autographed letter to him from Paul VI).

            ◆ Interfuse No 86 : July 1996

            Obituary

            Fr Daniel O’Connell (1896-1982)

            Like William Keane, Daniel O'Connell was a brilliant student who devoted his life to the Lord's work in the Society. He was born at Rugby, England, on 25th July to an Irish father and English mother, At the age of 12 when his parents died, he went to Ireland and completed his secondary education at Clongowes College; in view of his examination results, I presume that he was Dux of his class, as William Keane had been. One of his masters was Henry Johnston, and one of his fellow students was John Charles McQuaid, later a famous Archbishop of Dublin. At the age of 17, he entered the novitiate of the Irish Province at Tullabeg on August 8th, 1913. A fellow novice described him as 'quiet but a very pleasant companion', qualities noted in him throughout his later life which were to win him many friends.

            It may be remarked, incidentally, that although he was related to the Liberator' he was called Daniel after another member of the family.

            University Studies
            University studies were at the National University of Ireland where he did a brilliant scientific course with first class honours in experimental physics and mathematics, ending with a Master of Science. With other scholastics he would have commuted to the University from Rathfarnham Castle, Juniorate residence and later retreat house. In its grounds was a seismograph, erected by Fr. William O'Leary, who was later to take over from Fr. Pigot as Director of the Riverview Observatory. Daniel took a keen interest in this, a fact which was not lost on Fr. O'Leary who was later to choose him as their designate'. For Philosophy, Daniel was sent to Valkenburg in Holland where the German Provinces had their house of studies, having been driven out of Germany by Bismarck's Kulturkampf. Here he pursued part-time studies in astronomy under important German Jesuit scientists. Arrangements had been made for him to enter Cambridge University to study relativity under Sir Arthur Eddington but he experienced a breakdown in health, had lung trouble, and was sent to Australia to recuperate and do Regency. He taught at the observatory in 1923 under Fr. Pigot. The latter was also a fine pianist and taught Daniel the piano.

            In 1926 Daniel returned to Ireland for theology, studied at Milltown Park and was ordained on July 31st, 1928 by the then Archbishop of Dublin. Tertianship was at St. Beuno's, Wales(1930-1931).

            Further Studies
            Destined now to become a professional astronomer, Daniel returned to Australia and the Observatory but the following year went to Harvard for further studies and research at its Observatory, then a great centre of research under Howard Sharpley and others. His principal occupation there was the study of variable stars which he continued throughout life and through which he made his name as an astronomer. In 1948 he was awarded a doctorate in science from the National University of Ireland for outstanding services to astronomy, but he also became interested in seismology and the measurement of time with various types of clocks. (These and other scientific details are taken from a brief memorial bulletin published by the Vatican Observatory after Daniel's death in 1982.)

            Riverview Observatory (1933-1952)
            After visiting other observatories, he returned to Riverview as Assistant Director of the Observatory, taking over from Fr. O'Leary in 1938 when the latter died on the Riverview golf course. (Fr. O'Leary is remembered at Riverview as the inventor of a Free Pendulum clock of superb accuracy which used to stand in the corridor outside the Rector's room in the old building.)

            The Observatory received a small grant (£450 in 1939) from the Australian government. When Daniel took over and for a number of years afterwards it had the only fully equipped seismological station in Australia and its reports appeared in the local papers whenever a major earthquake occurred. Its astronomical work consisted mainly in the photographing of variable stars, a work which Daniel carried out himself in the hours of darkness when others were asleep. The increasing illumination of the skies above Sydney rendered this more and more difficult but he managed to make 20,000 plates over the years.

            During his years at the Observatory Daniel became a highly respected figure in astronomical circles in Australia and elsewhere, becoming, for instance, a Fellow of the Royal astronomical Society among other memberships. But he was no remote scholar. He had a gift for popularizing science when this was needed and he was called on occasionally by the ABC for broadcasts. When Fred Hoyle (of Steady State fame) delivered a number of lectures on the BBC on “The Nature of the Universe” Daniel was asked to give three lectures on the ABC on the same topic. He called his lectures “According to Hoyle” and made it very clear that his distinguished counterpart was wrong in dismissing the Creator from the origin of things. Hoyle, who must be a very old man now, is said to be now more in favour of creation, impressed by the 'fine tuning' of the universe.

            Riverview
            While Daniel did not teach, he was an object lesson to the boys that science and religion could be reconciled. He was also a familiar and friendly priest, whose sermons they listened to in the chapel with more than usual attention. He could get down to their level. There were occasional guided tours of the Observatory - I had some myself when I was at Riverview as a scholastic 1947-1949. He was also a 'good community man'. The only thing that annoyed him was noise, and most particularly the lowing of Brother O'Brien's cows which disturbed his sleep by day after a night of observation. But he did not have recourse to the 'ultimate deterrent' of shooting one or two. He bore it cheerfully enough as he did the loneliness of much of his work. I think of him as a very dedicated, kindly person.

            Vatican Observatory
            In 1952 news came that Daniel had been appointed Director of the Vatican Observatory located at the papal summer residence at Castelgandolfo in the hills 16 miles from Rome. His appointment was a 'most strict secret', which he observed most faithfully, but it was leaked out over in Rome so he was embarrassed by people asking him if it were true. Due to illness and the necessity of taking up the appointment quickly, he had little time to say goodbye to his many friends in Australia. He left by ship on July 26th, 1952, bringing to an end almost a quarter of a century at Riverview and its Observatory, both of which remained very dear to him.

            From 1952 until his retirement in 1970 he was Director at the Vatican Observatory. He was President of the Pontifical Academy of Science from 1968 to 1972. He served three Popes and had close personal relations with them. Over the years he published a number of books (e.g. The Green Flash, Stellar Populations, Nuclear Galaxies) and many papers. The Vatican Observatory gave him much greater scope than he would have had at Riverview. He could do better work and was in contact with a wider group of scientists. There were times when he lamented that he had never given a retreat, but his was a full-time ministry.

            Retirement (1970 - 1982)
            His health, never very robust, gave him increasing problems so he had ultimately to retire from the Observatory and come to live in Rome at our Curia. The Pope wanted him to stay in Rome and keep in touch with the Pontifical Academy. In August 1973 he was allowed to make a trip to Australia to attend a conference and make contact. Of course, he had always kept in touch and delighted to meet Australian Jesuits studying in Rome. I have very happy memories of meeting with him during the 32nd General Congregation. He had a great memory for the Australian brethren and even for the boys he had known at Riverview.

            His health became worse and worse so that for the last two years he was practically bed-ridden. He died in the infirmary at the Curia on October 13th, 1982. The notice in the Osservatore Romano mentioned that he had bore his long illness with marvellous serenity and was comforted by the special blessing of the Holy Father, John Paul II. One can only say that the papal blessing was richly deserved - Daniel O'Connell had been a very faithful servant of the Church in the difficult field of science.

            With similar talents and in different ways, William Keane and Daniel O'Connell made very significant contributions to the work of the Province and the Society. As they were men who shared their wisdom with others we may trust that they will shine like stars for all eternity (Book of Daniel, 12:3)

            John Begley
            Australian Province Taken from “Jesuit Life” Newsletter

            ◆ The Clongownian, 1953
            Astronomer and Seismologist
            Father Daniel O’Connell SJ
            THE appointment of Father Daniel O'Connell SJ, director of Riverview Observatory, New South Wales, Australia, since 1938, as Director of the Vatican Observatory in Rome, climaxes a long and eminent career as astronomer and seismologist.
            Father O'Connell enjoys world repute as a scientist and he has contributed much to the high reputation enjoyed by the famous Jesuit observatory at Riverview.
            He holds the Doctorate of Science of the National University of Ireland and the Docotrate of Philosophy of the Gregorian University of Rome, and is a Fellow of the Royal Astronomical Society.
            He was born near Rugby, England, in 1896, of an Irish father, a civil servant and a native of County Limerick, and an English mother. He had two brothers and one sister, all of whom are still living. He went to Ireland as a boy of 12, following the death of his parents, completed his schooling at Clongowes Wood College, and entered the Society of Jesus at Tullabeg at the age of 17.
            His family has a 600-years-old affinity with that of “The Liberator”. He was not, however, called after “The Liberator”. The Christian name, Daniel, was traditional in his family.

            His first introduction to astronomy was a year's private study with the late Father W O'Leary SJ, a famous Irish Jesuit astronomer and seismologist, who at that stage was Director of the Rathfarnham Observatory from 1929 to 1938. He began by setting up some telescopes at Rathfarnham, largely as a hobby.

            Father O'Connell completed his MSc degree at University College, Dublin, in 1920, after a brilliant course of study, specialising in Mathematics and Experimental Plıysics. He topped all his examinations, graduated with first-class honoura, and was awarded a travelling student ship in Mathematics. Whilst he was still an undergraduate he was in charge of the Rathfarnham station for several years after the departure of Father O'Leary.

            He completed his philosophical studies at the Jesuit House at Valkenburg, in Holland, where he also pursued spare time astronomical studies under world famous Jesuit scientists like Father Michael Esch SJ, expert on variable stars; Father Franz Xavier Kugler SJ, world authority on Assyriology and Babylonian astronomy, and Father Theodor Wulfe SJ, world-ranking physicist.

            Arrangements had been made for him to enter Cambridge University on a travelling scholarship where he would have studied relativity under Eddington, when he experienced a breakdown in health and was sent to Australia by his superiors to recuperate. Prior to this, he had never dreamt of going to Australia, had thought little about that country, and had few friends there.

            An interesting and significant incident occurred whilst he was studying at Valkenburg. Seemingly for no apparent reason, Father Edward Pigot SJ, Founder of Riverview Observatory, appeared at the college one day during a visit to Europe. The young Jesuit student met the veteran and conversed with him. He was later invited to accompany him to the railway station to see him off. Just before he boarded his train, Father Pigot mentioned that his real reason for coming was to see the future Director of Riverview and to “look him over”. It was no surprise when he later sought him as his assistant.

            Father O'Connell was appointed to St Ignatius College, Riverview as teacher of physics and assistant to the Director of the Observatory, Father Pigot. Father O'Connell is still happy to recall that another assignment in the early days was that of sports master at St Ignatius. In 1923 he was appointed assistant director of the observatory, and one of the first tasks he undertook in his new post was to advance the local study of solar radiation.

            Father O'Connell returned to Dublin in 1926 to complete his theological studies and was ordained at Milltown Park by Archbishop Byrne in 1928. After two more years of theological studies he com pleted his tertianship in St Beuno's College, Wales.

            During 1931 to 1933, Father O'Connell was a member of the staff of the Harvard University Observatory, renowned for its work on variable stars, where he completed post-graduate studies and research on variable stars and other aspects of astronomy. He published numerous papers in Harvard publications, and has since acknowledged that his work at Harvard was the foundation of his later contribution to astronomy.

            During his stay in the United States Father O'Connell visited Mount Wilson and Lick Observatories in California before returning to Australia via Japan, China, Java and the Philippines, where he visited leading observatories and advanced his practical studies. The Lembang Observatory in Java was one that held special interest for him.

            Father O'Connell resumed his work at Riverview Observatory at the end of 1933. In 1935 he initiated the “Riverview Observatory Publications”, which now enjoy an international reputation. Later he also founded the observatory's “Geophysical Papers” and “Reprint Series”, which are also known and used internationally. In 1948 Father O'Connell spent 10 months in Europe. He was the Australian delegate at the conference of the International Astronomical Union at Zurich and that of the International Union of Geodesy and Geophysics at Oslo. He spent six weeks at the Vatican Observatory and visited other leading observatories of Europe.

            During World War II, Father O'Conneil, working at the Riverview Observatory collaborated with the United States Government in the location of earthquakes in the Pacific zone in relation to war strategy. This work was carried on in the post-war period and is still taking place. Each week a cabled report in code is sent to the United States from Riverview. He was also consulted by the Imperial War Graves Commission concerning possible earthquake damage to war cemetery sites in the Pacific area.

            In 1948 Father O'Connell received his Doctorate of Science from the National University of Ireland in recognition of his outstanding contributions to science.

            Father O'Connell is a member of leading Australian and overseas societies and other organisations, and has contributed numerous research papers and other writings to their publications and proceedings.

            He is a member of the Royal Irish Academy and the international Astronomical Union, Fellow of the Royal Astromomical Society, Vice-President of the Royal Society of New South Wales, member of the National Research Council of Australia and the National Committee on Astronomy, Geophysics and Calendar reform; Chairman of the Board of Visitors of the Commonwealth Observatory, Mount Stromio; Australian representative on the Committee for Seismology of the Pacific Science Commission and member of many other scientific councils and committees in Australia. Father O'Connell resigned from 19.Boards and Committees..

            Under Father O'Connell's direction, the Riverview Observatory has conducted a programme of continuous research that has been responsible for important discoveries. In the field of astronomy, eclipsing stars and cepheid variables have received special study. The photographic photometry of these stars has been one of the main aspects of the observatory's programme. Hundreds of new variable stars have been discovered, and much original research has been completed on known stars. About 15,000 plates are on file in the observatory.

            Variable stars are those which are con stantly changing in brightness. Another star may move in front of them, they may expand or contract becoming hotter and brighter.

            Knowledge of variable stars is highly important and basic to progress in modern astronomy. But for a knowledge of cepheid stars, for example, scientists would not have the faintest notion of the size of the universe,

            One of Father O'Connell's latest activities was the use of photo-electric equipment in relation to variable stars.

            Father O'Connell is reassured by the knowledge that this and other phases of the work at Riverview will continue and, naturally, it is his hope that necessary staff and equipment will be forthcoming. The fact that the direction will be in the hands of Father Burke-Gaffney gives Father O'Connell confidence in the future work and role of the observatory. Father O'Connell has taken some material on southern stars with him to Rome for completion.

            In the field of seismology, the observatory's programme has included the regional study of earthquakes and the relation ship between earthquake waves and the interior of the earth.

            The publications of Riverview Observatory are an important aspect of the work. They include four series - the “Seismological Bulletins”, which have appeared since 1909, the “Riverview Observatory Publications”, which began in 1935, the “Reprint” series, which date back to 1936, and the “Geophysical Papers”, which were founded in 1946. All of them are circulated and read all over the world.

            The Riverview Observatory, which progressed under Father O'Connell, has never been anything but first-rate. It inherited this tradition from its founder and it was maintained by later directors. Complete accuracy has always been its aim, and all of its work has proved to be as careful and painstaking as human processes can ensure. Its equipment has always been the best available and its overhead has growii in dimension as well.

            Father O'Connell left Sydney by slip for Rome on July 26 to take up his net post.

            It distressed him that he was unable to make a personal farewell to many of his friends before he left Australia, due to the fact that he was confined to bed until the day before his ship sailed.
            The Catholic Weekly (Sydney)

            ◆ The Clongownian, 1983

            Obituary

            Father Daniel Joseph Kelly O’Connell SJ

            On October 14, 1982, the Jesuit order lost one of the best known of its modern scientists, the internationally acclaimed astronomer: Father Daniel J K O'Connell SJ. After several years of serious and confining sickness, Father O'Connell died peacefully among his Jesuit brothers at the order's headquarters in Rome, where he had settled after his retirement in 1970. In addition to directing the Vatican Observatory from 1952 to 1970, he was President of the Pontifical Academy of Sciences from 1968 to 1972 and President of the Commission on Double Stars of the International Astronomical Union from 1955 to 1961. He served three popes and had close personal relationships with all of them.

            Born in Rugby, England, in 1896, he entered the Jesuit order in Ireland in 1913. He received his diploma in experimental physics and a Master of Science degree in mathematics at University College Dublin, and later a Doctorate in Science from the National University of Ireland. He studied from 1931 to 1933 at the Harvard College Observatory, Cambridge, Massachusetts, and was subsequently to have studied with the famous Sir Arthur Eddington. However, because of a lung condition, Jesuit superiors, in order to provide him with a more favourable climate, assigned him to the Riverview College Observatory, Sydney, Australia, where he became director in 1938.

            During the years that Father O'Connell was at Harvard, the observatory was at the centre of the major developments in astronomical research and especially those which were to lead within the next few decades to the notion of the expanding universe of galaxies. He was thus associated with such eminent astronomers as Harlow Shapley, Cecilia Payne Gaposhkin, and others. His principal occupation at Harvard, a pursuit which he continued for the rest of his life, was the study of variable stars; but he also became known as a keen card player, especially at bridge. In fact, a story is told of how two young graduate students were duped into an evening of bridge against Father O'Connell and the famous cosmologist Abbé Georges Lemaitre on the occasion of a visit which the latter paid to the Harvard College Observatory. The students, not knowing the true identity of their challengers except that they gave a distinct impression of being neophytes at bridge, since they were overheard explaining to one another in broken English and French the names of the cards, were a bit embarrassed to accept the challenge for fear of crushing opponents to whom they were expected to show at least respectful deference. After a long evening of play the students, soundly defeated and thoroughly deflated, approached the famous Harlow Shapley for an explanation. His only remark to them was that the game must have been both an honest and an intelligent one, at least on the part of the two older gentlemen, since both of them were on the one hand Catholic priests and on the other eminent scientists.

            While at the Riverview College Observatory, in addition to his study of variable stars, Father O'Connell, under the tutelage of the famous Father Wm O'Leary SJ, developed a keen interest in seismology and in the measurement of time with various types of clocks. This latter pursuit led him into a life long interest in the calendar and calendar reform, a study which served him well in later decades, since he was asked to advise popes on calendar reform and the cycle of ecclesiastical feasts.

            Called to be director of the Vatican Observatory in 1952, Father O'Connell began a career of unique service to the Church which spanned the reign of three popes and saw immense developments in astronomical research from the initial concept of various stellar populations to an expanding universe containing active galactic nuclei and quasars, In fact, during his directorship, once near the beginning and once at the end, Father O'Connell organized Study Weeks of the Pontifical Academy of Sciences at which some of the world's most capable astronomers discussed the topics respectively of Stellar Populations (1957) and Nuclei of Galaxies (1970). As a result of these Study Weeks two books were published, both edited by Father O'Connell, which have become classics of astronomical literature.

            Of his many contacts with the popes he served, his relationship with Pope Pius XII was an especially close one. He frequently advised the pope, himself a very keen and diligent student of the natural sciences, on topics of current scientific research. The International Astronomical Society held its triennial meeting in Rome in 1952, the same year that Father O'Connell came as director to the Vatican Observatory. At an audience and reception given by the Pope, the first opportunity was given to the pontiff to appreciate what a qualified representative the Church had in Father O'Connell as an interpreter of the Church's aspirations to the culture of science. It was under Pius XII that the major modern research tool of the Vatican Observatory, the Schmidt telescope, planned under his predecessors but completed under Father O'Connell, was inaugurated and blessed. Pope Pius XII often visited the observatory and, in fact, as a gesture of his interest, came to view through the Schmidt telescope with Father O'Connell on the night when the Space Age was born with the launching of the Russian Sputnik.

            Pope John XXIII showed a special affection for Father O'Connell and the observatory staff and not infrequently paid visits to Father O'Connell's office, which was located directly above the Pope's private study. At the time of the landing of the first man on the moon, Father O'Connell had the privilege of viewing the event with Pope Paul VI over a specially installed television and he advised the Pope on the technical details of the mission.

            In the pursuit of his scientific research, Father O'Connell was a close friend and collaborator of an international community of astronomers. As director of the Riverview College Observatory, he came to Europe in 1948 to attend the first postwar meeting of the International Astronomical Union held at Zurich, and on that occasion he visited many European observatories. His visit to Utrecht was noteworthy, for there he established a life long friendship with Professor Minnaert who later encouraged him to issue the now famous book on the Green Flash, which, published in collaboration with Brother Karl Treusch SJ, provides excellent documentation on optical effects which occur in the earth's atmosphere when the sun is rising or setting. However, Father O'Connell was best known in the inter national community of astronomers for his research on double stars. He discovered an effect - since known as the “O'Connell Effect”, concerning the rotation of the line of the apsides (the major axis of the double star's elliptical orbit). The discovery of this effect was typical of the scientific work of Father O'Connell. It required a long period of pains taking observations and careful analyses over many years.

            In addition to his membership in the academies and institutes mentioned above, Father O'Connell was a member of the National Research Council of Australia, and an honorary member of both the Royal Society of New South Wales and of the Royal Irish Academy

            While he was an indefatigable worker and consequently very jealous of his time, he still treasured immensely his friends and was, as a matter of fact, always nurturing new friend ships. Even during his last years, when he was largely bedridden, he developed new friend ships among old and young alike. There was never an international scientific conference attended by Vatican astronomers in the Rome area where the participants failed to request to pay a visit to Father O'Connell. Many were the nights that, under the then clear skies over Castle Gandolfo, Father O'Connell climbed the stairs to the telescope atop the papal palace passing the plaque inscribed thus: Deum Creatorem Venite Adoremus. In serving many, of high and low station alike, he was serving but One, the Creator of all that he observed. For that Daniel Joseph Kelly O'Connell, sj. has been called to his Father and we are happy for him.

            George V Coyne SJ (Maryland) and Martin F McCarthy SJ (New England), Vatican Observatory.

            ◆ Irish Province News 58th Year No 1 1983

            Obituaries

            Father DJK O’Connell SJ

            In the case of people in authority acclaim is all too often tempered by critique. One of the rare exceptions to this rule is provided by the late Father Daniel O’Connell SJ, who directed the Vatical Observatory for eighteen years and who died on 14th October 1982. The reason for the exceptional standing of Father O’Connell in the annals of astronomy is the fact that he was not only an astronomer of high repute, but he also aremarkably charming and good man with a genuine interest inothers rather than himselfwhich made hom one of the best known and most like members of the international astronomical community of his time.

            Daniel Joseph Kelly O’Connell was born in Rugby, England, on 25th July 1896. He came from an Irish family, and when he decided at the age of seventeen to enter the Society of Jesus, he did so in Ireland, where he also received his scientific training at the National University, gaining an MSc in Mathematics and later a Doctorate of Science. At the age of thirty-five he was sent for further study to the United States where he was warmly welcomed by Harlow Shapley, the Director of the Harvard College Observatory at Cambridge, Massachussetts. There he entered a circle of distinguished astronomers who were immersed in exciting studies in the fields of both stellar and galactic astonomy. Among those who became life-long friends were Drs EM Lindsay and EM Öpick who were later to add lustre to Armagh Observatory. It was also at Harbard that Father O’Connell started his investigations of variable stars which remaine his principal astronomical interest till the end of his life.

            Father O’Connell’s somewhat indifferent health at the time made his Jesuit superiors decide not to recall him to the British Isles after his period in Harvard, but to send him to the better climate of Australia where Father O’Connell first worked with Father W O’Leary SJ, at the Jeuit Riverview College Observatory at Sydney before he himself became Director of that establishment in 1938. In the company of Father O’Leary, Father O’Connell could not fail to add to his main concern for the study of variable stars a strong interest in the field of seismology, to which members of the Society of Jesus have made many major contributions. Father O’Connll’s years in Australia were very happy ones and led to many close friendships, including that with Dr R vd R (later Sir Richard) Wooley who came to Australia in 1939 as Astronomer Royal at the Royal Greenwich Observatory at Herstmonceaux Castle. From then onwards Father O’Connell regularly stayed at the Castle as guest of the Astronomer Royal whenever he visited Britain.

            In 1948 Father O’Connell attended the first post-War Assembly of the International Astronomical Union, which was held at Zürich, Switzerland. It was there that I met him for the first time and during his subsequent visit to Ireland I got to know him well, having myself moved to Ireland in the previous year for the re-establishment of Dunsink Observatory.

            Father O’Connell’s years in Australia ended in 1952 when he was appointed by Pope Pius XII Director of the Vatican Observatory at Castel Gandolfo in succession to Father J Stein SJ. The appointment could not have come at a more auspicious time for Father O’Connell. It coincided with the Rome Assembly of the International Astronomical Union, giving him the opportunity to meet the great majority the world’s astronomers, on what was now his home ground. From then on there was no astronomical meeting in Rome in which Father O’Connell was not involved, and indeed large numbers of astronomers visiting Rome over three decades never failed to call on him and were always warmly received. He was an excellent linguist and there were no barriers in his truly international connections.

            One of Father O’Connell’\s major achievements at the Vatican Observatory was the installation of a 24/36-inch Schmidt telescope constructed in England by Messers Cox, Hargreaves and Thompson. Unlike earlier telescopes at teh Vatican Observatory which were mounted on the roof of the Papal Palace at Castel Gandolfo, the Schmidt telescope was place in the beautiful Barberini Gardens in Castel Gandolfo where it was put to excellent use for direct and spectroscopic observations by himself and a splendid team of young Jesuit astronomers, including FC Bartiau, MF McCarthy and PJ Treanor.

            Father O’Connell’s own researches included a long series of important papers on eclipsing binaries and variable stars in general. On account of this work he was elected President of the Commission on Double Stars of the International Astronomical Union. One of his most generally interesting publications is a delightful book on the phenomenon of the “green flash” which he published in 1958 in collaboration with Brother K Treusch SJ. The splendid photographs in this book date back to a time when it was still possible to see the green flash fairly regularly observing from the terrace of the Vatican Observatory the setting of the Sun over the sea or its rising over the hills. In my own days at the Vatican Observatory in the 1930s the phenomenon was still visibe without fail day in, day out. Today there is little or nothing left of it, alas, due to the smog which generally covers the surroundings of modern Rome.

            In Rome Father O’Connell became responsible for two outstanding Study Weeks of the Ponti9fical Academy of Science. The first held in 1957 was devoted to the problem of “Stellar Populations” and the second held in 1970 dealt with the question of the structure of “Nuclei of Galaxies”. The proceedings of these two Study Weeks, edited by Father O’Connell, have become classics of astronomical literature.

            The work of the Pontifical Academy of Sciences was close to Father O’Connell’s heart, and it gave him great joy when in 1968 he was elected its President in succession to his friend Canon Georges Lemaitre “the father of Big Bang cosmology”. He held that office until 1972. Through his activities in the Observatory and at the Pontifical Academy, he was able to establish happy personal relations with three Popes, Pius XII, John XXIII and Paul VI. When the present Pope John Paul II was elected in 1978 Father O’Connell was already retired and no longer in good health. However, John Paul II took it upon himself to call specially on Father O’Connell not long before his death at the Headquarters of the Society of Jesus, where by this time he was entirely confined to his bed and seriously ill.

            When Father O’Connell first retired, his old and dear friend, the late Dr Lindsay invited him to become a Research Fellow at Armagh Observatory, an offer which he heartily appreciated, but which on account of his obligations in Rome he was not able to acept, unfortunately.

            ◆ Irish Astronomial Journal

            Daniel JK O’Connell SJ

            In Memoriam

            Father DJK O’Connell, of the Society of Jesus, was a distinguished member of the international astronomical community, well-known to those who have worked in geophysics and astronomy in Ireland since 1945. He died peacefully in the headquarters of his Order in Rome on 14th October 1982, some twelve years after his retirement as Director of the Vatican Observatory, a post he held for eighteen years.

            As a former President of the Pontifical Academy of Sciences from 1968 to 1972, an obituary notice of Fr O’Connell by GV Coyne SJand MF McCarthy SJ, has been received along with the announcement from the Academy: “Ex hac terrestri vita in scientarum profectum sedulo impensa ad sapientiae aetrtnitatem transisse”. Readers of the Journal will wish to have a memorial note on this friend of Irish astronomy. I am able to draw on the biographical notes provided by the Scademy together with some personal memories.

            Daniel O’Connell was born in Rugby, England, in 1896; he graduated in experimental physics and obtained the MSc degree in mathematics at Trinity College, Dublin. He obtained his DPhil degree at Harvard College Observatory in 1933 and was awarded the Doctorate of Sciences at the Nastional University of Ireland. He was appointed Director of the Jesuit Roverview College Observatory in Sydney, Australia in 1938, where he became established as a leading scientist both in the Jesuit Ordere, which he had joined in Ireland in 1913, and in the international community of astronomy and geophysis.

            His appointment at the Vatican Observatory in 1952 in succession to FR J Stein SJ, coincided with the hol,ding in Rome in September of that year of the eigth General Assembly of the International Astronomical Union, the second post-World War II General Assembly. The task before Fr O’Connell at the Vatican Observatory was to enter the new era of astronomy by implementing work with the substantial equipment of the Observatory, assisted by a small staff. The duries of the Director of the Vatican Observatory also include the maintenanbce of close personal links with the Pope, and Daniel O’Connell fulfilled this role in service to three Popes, Pius XII, John XXIII and Paul VI. As President Emeritus of the Pontifical Academy he certainly served Pope John Paul II also.

            With an early interest in variable stars and in the informatioon to be derived from eclipsing of binary stars Daniel O’Connell became an authority in this subject recognised in 1955 by his election as President of Commission 26 (Double Stars) of the International Astronomical Union. The “O’Connell Effect” concerns evidence from eclipsing cariables from the rotatioon of the line of apsides of the orbital ellipse and its relationship to tidal couples on the two stars. he maintained an outlook wholly devoted to international aspects of astronomy and without doubt his enthusiasm for the strength of international links led to considerable success in the convening, in 1957, on a Study7 Week on the topic of Stellar Populations at the Pontifical Academy. The published volume, containing the contributions to this conference and the discussions that they stimulated forms a landmark in the forming of modern knowledge of stellar evolution and its importance in understanding the structure of our Galaxy. It is worth listing here the names of the participants: G Armellini (Rome); W Baada (Pasadena); A Blaauw (Yerkeas); HA Bruck (Dublin); D Chalonge (Paris); WA Fowler (Pasadena); O Heckmann (Hamburg); GH Herbicn (Lick); F Hoyle (Vambridge UK); J Junkes (Vatican); G Lemaitre (Louvain); B Lindblad (Stockholm); WW Morgan (Yerkes); JJ Nassau (Cleveland); D O’Connell (Vatican); JH Oort (Leiden); EE Saltpeter (Cornell); AR Sandage (Pasadena); M Schwarzschild (Princeton); L Spitzer (Princeton); B Stromgren (Yerkes) and AD Thackary (Pretoria). Fr PJ Treanor SJ (Oxford) who was destined to succeed Fr IO’Connell as Director of the Vatican Observatory, but not outlive him, served as scientific secretary of the conference. The names, which include world leaders in astronomy, emphasise the breadth and intensity of knowledge that was being a=gathered together under the auspices of Pontifocal Academy of Sciences at that time. A second Study Week on an astronomical topic was held in 1979 on Nuclei of Galaxies and a similar important volume of the conference was issued.

            My own memories of Daniel O’Connell at a personal level, apart from bried meetings at the IAU General Assemblies of 1952 and 1955, began during the summer of 1964 when, at the suggesteion of the former Astronomer Royal of England, Sir Richard Wooley, Fr O’Connell and I discussed my forthcoming appointment to Dunsink Obervatory. He was pleased to discuss different aspects of ther requirements of working in Ireland’ he had taken Irish nationality, his parents being of Irish borth, and during his later years he spent one month of vacation each year in Ireland. It was a pleasure to see him briefly during these visits and discuss progress in astronomy. He was also interested in the circumstances of the seismic work at Rathfarnham, the work of the Royal Irish Academy on the Hamilton papers, in whic the late Fr RE Ingram SJ, participated, and in the 1965 visit of the Royal Astronomical Society of London to Dublin where he presented, at University College, the Public Lecture. At every moment he gave al the encouragement and help that he could and his advice forms a treasuredf personal memory,

            I his latter years I had word of his fluctuating health by Christmas cards and other messages from his evocative address “Borgo S Spirito, Rome, Italy” and by personal messages fitted into letters on IAU matters from Fr Martin McCarthy. The last such message came to me during the 18th General Assembly of the IAU at Patras in August 1982 where I learnt that, although hjis life was probably nearing its end, he had taken an active interest in the prospects for the General Assembly.

            Dublin, December 1982 P A Wayman

            https://mathshistory.st-andrews.ac.uk/Biographies/OConnell/

            Daniel Joseph Kelly O'Connell

            Quick Info
            Born
            25 July 1896
            Rugby, England
            Died
            14 October 1982
            Rome, Italy
            Summary
            Daniel Joseph O'Connell was an English Jesuit priest, astronomer and seismologist who worked on eclipsing binaries and variable stars.

            Biography
            Daniel O'Connell's parents were Daniel O'Connell, an Inland Revenue officer who had been born in Ireland, and his English wife Rosa Susannah Helena Kelly. Daniel's father died in 1905 and his mother died two years later leaving him an orphan at the age of eleven. Soon after this he was sent to Clongowes Wood College near Clane in County Kildare, Ireland, about 35 km from Dublin. This boarding school was run by the Society of Jesus (Jesuits) and was the first school set up by that Society in 1814. O'Connell moved from Clongowes Wood College to Tullabeg, Rahan, the second school to be opened by the Society of Jesus and, in 1913, when he was seventeen years old, O'Connell entered the Society of Jesus at Tullabeg.

            The Society of Jesus had bought Rathfarnham Castle in 1913 as a place where studies could take place. This castle was one that had been built in the 16th century to protect Dublin from attack. The Juniors of the Society of Jesus studied there following a routine of study and prayer with time for debating, performing plays and playing football. One of the tasks of the Juniors was to take readings on a seismograph which was being designed and built by Father William O'Leary (1869-1939) at Rathfarnham Castle in 1915, the year O'Connell began his studies there. In fact O'Leary asked O'Connell to help him and the two worked together building the seismograph. From this time on O'Connell was interested in seismology and did important work in that area. With World War I taking place at this time, all radios had been confiscated so, in 1915, O'Connell purchased a transit instrument so that he could compute accurate time for his work with the seismograph. This was a beginning of his observing although he had already an interest in astronomy.

            He entered the University College Dublin where he studied mathematics and physics. He was taught mathematics by Arthur Conway, the Professor of Mathematical Physics, who also lectured to him on relativity and on mathematical astronomy. It is interesting to note that Arthur Conway was a member of the Pontifical Academy of Sciences, in fact the first Irish scientist so honoured. O'Connell would eventually become President of this Academy. O'Connell's other mathematics lecturers were Michael Egan and Henry McWeeney, a graduate of University College Dublin, who had been appointed Professor of Mathematics in 1891. He was taught physics by John McClelland who had been appointed Professor of Experimental Physics in 1900. O'Connell was awarded a B.Sc. in 1919. He continued his study of pure mathematics at University College Dublin and was awarded an M.Sc. for his pure mathematics dissertation in 1920. It had been his intention to continue to undertake research at the University of Cambridge and he was awarded a travelling scholarship to work there to undertake research advised by Arthur Eddington. His health was poor, however, having a worrying lung condition, so he was advised by his doctors to move away from Britain to a warmer climate, especially in the winter. He turned down the travelling scholarship and planned to go to Australia to benefit from a warmer climate, but first he went to the Netherlands.

            O'Connell continued his studies at St Ignatius's College at Valkenburg in the Netherlands. This College had been opened by the Society of Jesus when the Society had been banned from Germany by Bismark. At this College, O'Connell studied philosophy but began making telescopic observations of variable stars, especially eclipsing binaries that were to become the main topic of his astronomical research. In 1922 he sailed to Australia where he undertook his regency at St Ignatius's College, Riverview near Sydney. The regency is a period of two or three years during which candidates to the Society of Jesus undertake work that fully involves them in the community life of the Society. St Ignatius's College, Riverview, was a boarding school for boys near Sydney established by the Society of Jesus in 1880. O'Connell taught mathematics and physics at this College for a year and then, in 1923, became assistant-director at the college's observatory. The Riverview Observatory was built in 1909 and did excellent work run by the Irish born Jesuit astronomer and seismologist Edward Francis Pigot (1858-1929). O'Connell worked as an assistant to Pigot until 1926, primarily working on seismology but also undertaking work in astronomy.

            In 1926 O'Connell returned to Ireland where he completed his theological studies at Milltown Park, Dublin, and was ordained on 31 July 1928. He then had to undergo the tertianship, the final part in entering the Society of Jesus. He did this final part at St Bueno's College near St Asaph in Wales. Then, in 1931, he went to the Harvard College Observatory, in Cambridge, Massachusetts, USA, where he studied astronomy with Harlow Shapley. He had been advised to go to Harvard College Observatory by Johan Stein (1871-1951), a member of the Society of Jesus who had ta

            IE IJA J/33 · Person · 27 July 1916-06 October 1967

            Born: 27 July 1916, Belfast, County Antrim
            Entered: 07 September 1933, St Mary's, Emo, County Laois
            Ordained: 31 July 1944, Milltown Park, Sandford Road, Dublin
            Final Vows: 02 February 1951, Rathfarnham Castle, Dublin
            Died: 06 October 1967, St Ignatius, Leeson Street, Dublin

            1933-1935: St Mary's, Emo, County Laois, Novitiate
            1935-1939: Rathfarnham Castle, Dublin, Juniorate
            1939-1941: St Stanislaus College, Tullabeg, County Offaly, Philosophy
            1941-1945: Milltown Park, Sandford Road, Dublin, Theology
            1945-1946: Rathfarnham Castle, Dublin, Tertianship
            1946-1948: Loyola College, North Charles Street, Baltimore MD, USA (MAR), Higher studies
            1948-1949: Holy Family Church, Fremont Avenue, Pasadena CA, USA, studying at Seismology Institute California
            1949-1961: Rathfarnham Castle, Dublin, Director of Seismology Station, Teaching at University College, Dublin
            1961-1962: Holy Family Church, Fremont Avenue, Pasadena CA, USA, studying Geophysics and Maths at California Institute of Technology
            1962-1963: Rathfarnham Castlke, Dublin, Teaching Mathematics at University College Dublin
            1963-1964: St Ignatius, Leeson Street, Dublin, Superior from 02/08/1963, Teaching Mathematics at University College Dublin

            Father was an Inspector of Schools and moved to Dublin at St Kevin’s Park, Rathmines

            Has a twin brother and three sisters.

            Early education was at a private school in Dublin and then at Belvedere College SJ.

            ◆ Irish Province News
            Irish Province News 21st Year No 4 1946
            America :
            Fr. Ingram will avail of his travelling studentship in mathematics in the John Hopkins University, Baltimore (Maryland Province). He will study under Professor Murnaghan (an Omagh C.B. boy), a student of Dr. Conway at U.C.D., and head of the mathematics department there. He hopes to leave Rineanna on October 18th, for New York.

            ◆ Irish Province News 23rd Year No 3 1948

            Fr. Ingram secured his Doctorate, D.Ph, in Mathematics, at the John Hopkins University, U.S.A. on 8th June, thus crowning success fully the two years of the Mathematical Studentship awarded him some years back by the National University. He will be lecturing at the Summer Course organised by Loyola University, Los Angeles, for the months of June to August.

            ◆ Irish Province News 23rd Year No 4 1948

            Fr. Ingram remains in the United States for another year; he has accepted a Fellowship in the Californian Tec. at Pasadena, where he will have opportunities of research work in seismology under two eminent theoretical seismologists, Guttenberg and Richter and the distinguished instrument designer, Benioff.

            ◆ Fr. Jeremiah McCarthy of the Hong Kong Mission writes from the U.S.A, where he is examining possibilities of setting up an Institute of Industrial Chemistry in Hong Kong :
            New York, 23rd September :
            “I have spent some time at Buffalo and Boston and at the Massachussets Institute of Technology. The Professors there were most kind, and I learnt a good deal. I expect to be here for a month or six weeks, visiting factories and Colleges in New York. I met Fr. Ingram at Boston. He was doing some work at Harvard. I have heard from several sources that he had a great reputation at Johns Hopkins. I went yesterday to the Reception for Mr. Costello at Fordham and the conferring of an Honorary Degree. Cardinal Spellman was there. In his speech Mr. Costello avoided politics, except to say that the Government would stop emigration altogether, save that they would still send priests and nuns wherever they might be required. Most of the speech was taken up with a very graceful tribute to the Society and its work. He referred to the debt of Ireland to the Society in times of persecution, and again in modern times, and hoped to see an extention of our work in schools and Colleges in Ireland. The address was broadcast”.

            ◆ Irish Province News 24th Year No 1 1949

            LETTERS :

            Fr. Ingram, writes from Holy Family Church, 1501 Fremont Avenue, South Pasadena, California, 25th October :
            “I am living in a parish rectory (not S.J.) to attend Cal-Tech. It takes me about 20 minutes to get to the Institute by street car. The nearest S.J. house is about 13 miles from Cal. Tech, more than 1 hour by bus and not practical... All my work to date is geophysics. I shall not leave U.S.A. until probably July.
            You wonder what life is like in a Seismological Observatory. I report at the Institute in the morning at 8 a.m. and take in a lecture or two. If time permits before lunch I am taken out to the Pasadena Observatory and help in the morning work of inspecting the charts for earth tremors. As there are two or three small shocks nearly every day, this is quite a job. Then we shuttle back to the Faculty Club for lunch and back again to the Observatory in the afternoon - the professors supplying transport. At 5 p.m, we depart from the several different works that the Observatory is handling. I return to my parish to join the pastor and senior curate at supper. By the way, all pastors out here are Irish - very much so - mine played in an All-Ireland in 1911, and his friend, Fr. Masterson, was one of the greatest footballers Cavan ever had, playing for 6 years in All Irelands, etc., 1916-22”.

            ◆ Irish Province News 24th Year No 3 1949

            LETTERS :

            From Fr. R. Ingram, Holy Family Rectory, 1501 Fremont Ave., South Pasedena, Cal., U.S.A. :
            “I have just missed a trip to the Marshall Islands and Hawaii. Shell Ox Co. is sponsoring a world-wide experiment op gravity observations to be taken simultaneously at many different stations. We had arranged a party to take the observations in the Pacific, they were to be made every 1 hour, and the Navy had agreed to co-operate by flying the personnel and instruments to the locations. But an automatic recorder was perfected by La Coste (the designer of the ‘gravy-meter’) and off he went alone. God bless American efficiency! Instead of fiying across the Pacific a party of us have charge of the observations for the Los Angeles region. We hope to get a lot of information.
            I plan to leave the West for St. Louis at the end of July. I sail for Ireland with Frs. Kent and Keane on 7th September”.
            (Fr. E. Kent has been acting as Assistant Chaplain in City Hospital, New York.)

            ◆ Irish Province News 43rd Year No 1 1968

            35 Lower Leeson Street
            In the closing days of September we heard with sadness and shock the news that our Superior, Fr. Ingram, was seriously ill. He had gone to hospital with what appeared to be a slight but painful injury to the shoulder. Medical tests were soon to reveal that the cause of trouble was leukaemia in a form so acute that the end could not long be delayed. He died peacefully on the morning of Friday, 6th October. President de Valera was present at the solemn Mass of requiem, In the huge congregation representatives of the two Universities, of the Dublin Institute for Advanced Studies, of the Royal Irish Academy and of other learned bodies were conspicuous. Father Tyndall was celebrant of the Mass, with Fathers O Catháin and Troddyn as deacon and subdeacon. For the Month's Mind there was a Mass in our community chapel, celebrated by Father Troddyn and attended by the Ingram family... father and mother, twin brother and three sisters. These met later the Fathers of the house and expressed their deep appreciation of this small act of courtesy and gratitude. Perhaps the finest tribute to Father Ingram's memory was paid by a colleague in U.C.D. who said “He was the kindest man I ever knew”.

            ◆ Irish Province News 43rd Year No 1 1968

            Obituary :

            Fr Richard Ingram SJ (1916-1967)

            “Dick” Ingram was born in Belfast on 27th July, 1916, one of twin boys. His father, John Ingram, was an Inspector in the then Department of Agriculture and Technical Instruction, who later was largely responsible for drafting the legislation which brought the present Vocational and Technical Education system into effect in 1930. Dick's mother, Edith Kelly, came of a Galway family which settled in Dublin.

            His family moved to Dublin, after a spell in Cork, about 1922 and the children were sent to a private school in Rathgar where the intelligent lady principal was so much ahead of her time that the boys began Algebra and Geometry at the age of 8 or 9. So Dick had an early introduction to mathematics. He and his twin brother, Jack, went on to school in Belvedere. There he played Rugby pluckily on the fringe of the teams in his age-class, but cricket was the game which really attracted him, and he was on the Senior XI in his final year, 1933. In class, the fact that he shone less at languages than at mathematics kept him away from the top until he distinguished himself by taking first place in Ireland in Physics in the Leaving Certificate. He entered the Society at Emo that year, on 7th September, 1933.

            One might say that he remained a novice, in the best sense, all his life. He never lost the regularity of observance of spiritual duties, the habit of punctuality, the non-equivocating acceptance of obligation and a considerable measure of simplicity, which mar ked him from then on. A fellow-novice recalls something which may illustrate this. Perhaps because he was over-studious, or perhaps from his cricket-playing, Dick had badly hunched shoulders. The Master of Novices proposed a remedy, and for months Brother Ingram was to be seen at voice-production every morning walking around resolutely with a walking-stick tucked through his elbows and behind his back, to straighten him up. Many years afterwards he would say his Office in the garden at 35 Lower Leeson Street, walking as if the stick was still there.

            For some years after 1935 experimental-science degrees were out of favour for Juniors, so - despite his Leaving Certificate distinction - Dick did Mathematics and Mathematical Physics at Rathfarnham. He had a remarkable power of application to his studies, which became increasingly apparent and he seemed to feel almost a special vocation, rather than a personal ambition, to do well it mathematics. In this he succeeded, taking First Honours in all his examinations and being one of four Juniors who were chosen to do fourth years in 1938-39. Meanwhile, in his first year he worked at the Seismograph Station with Mr. (now Fr.) Joe McAsey, and was in charge of it himself for the next three years. Earthquakes were never quite obedient to the Juniors' order of time, and plotting their epicentre at odd and even late hours often provided a welcome break in routine. .

            In the B.Sc. examination of 1935 Dick was disappointed to be ousted from first place by a few marks by Sheila Power, afterwards a colleague of his at U.C.D. as Mrs. Tinney, but he made no mistake the following year when he took his M.Sc, and beat her and all-comers for the N.U.I. Travelling Studentship in Mathematics. As the Second World War had just begun he was allowed to postpone taking up the studentship, and went to Tullabeg for Philosophy. Along with one other philosopher Dick took up an option given him by the Provincial, Fr, Kieran, of doing the three-year course in two years, and the whole time-table was re-arranged to suit them. Thus they were faced with the formidable task of beginning right away with the third-year as well as the first-year subjects. Having successfully negotiated this crash-course, and securing a further postponement of his studentship, Dick went straight on to Milltown Park in 1941.
            In a sense he was returning home, His parents lived at Dartry, half-way between Milltown and Rathfarnham, and from then until his death, save during his four years in America, he seldom missed a Sunday visit to them. Dick was no socialite, and these visits were quiet family affairs which he valued for the pleasure he knew they gave to his mother and father.
            Dick took his theology studies and examinations with the serious thoroughness he had given to mathematics, and passed the Ad Gradum successfully in 1945. He had been ordained on 31st July 1944 by the Archbishop of Dublin. He did his tertianship at Rathfarnham, 1945-6, under Father Hugh Kelly.

            The time had come to take up the long-postponed studentship. This was no easy matter, for a great deal of mathematics can be forgotten in seven years devoted to other demanding work. Not only that but, during those years, Mathematical studies had moved away from the Cambridge Maths. Tripos pattern little changed from the end of the nineteenth century to the time Dick did his M.Sc. Now, after the war, newer approaches were in vogue. Dick. was not deterred, and he was fortunate enough to find a friendly sponsor for his postgraduate studies at Johns Hopkins, America's foremost mathematical university, in Professor F. D. Murnaghan, a distinguished U.C.D. graduate. He worked for two years under other mathematicians of world-wide reputation, and obtained his Ph.D. degree with distinction in 1948.

            During the following year he did further work at the California Institute of Technology, Pasadena. He appears to have enjoyed this year more than any other in his life, save perhaps that spent later as a Visiting Professor at Georgetown University, Washington. He lived at the rectory of a friendly pastor whom he helped with Church work on Sundays and with whom he played a regular game of golf. “We both ‘shot in the middle eighties’”, he said on his return home. It was towards the end of that year that he was to have been flown by the U.S. Air Force to be an observer of a test atomic explosion in the Pacific. The trip, to his disappointment, was cancelled at the last minute because an instrument was found to do the observations automatically.

            With his very high-ranking degree Fr. Ingram was sought after by many Jesuit universities in the United States, and he could have had various appointments had he wished to “push” for them, but instead he returned to take up in 1949 what was at first a relatively unimportant lecturership at U.C.D. Indeed, although he passed through several grades of appointment there, it was not really until 1966, when he became Associate Professor of Mathematics in Modern Algebra, that he was given a status in keeping with his qualifications. In his formal application for that post he was able to mention, in an incomplete list, ten contributions of research papers to scientific journals, as well as membership of the Council of the Royal Irish Academy and the Fellowship of the Royal Astronomical Society.

            From 1949 to 1963, save for a further year in America (1961 62), Fr. Ingram was stationed at Rathfarnham Castle. He made his Solemn Profession there on 2nd February, 1951. He took charge again of the Seismogaph Station, re-organising its work on a thoroughly scientific basis. As a result of contacts he made in the U.S. in 1961-62 he was offered additional equipment in that year, but he judged it better that this should go to a new station at Valentia which then took over the Rathfarnham work, as is more fully reported in the Province News for January 1963.

            That number of the Province News also gives an account of a visit through the Iron Curtain to Jena in Eastern Germany which Fr. Ingram made for a European Seismological Congress in Summer 1962. He attended many such conferences as representative of University College, Dublin. It was typical of him that he regarded them not as sight-seeing holiday trips, nor yet as instructive through the papers heard, but as occasions for making “fruitful personal contacts in one's own field”, as he said on his return from the last one he was at, in Oxford, this Summer. As a result, indeed, he had correspondence with mathematicians in many parts of the world. His friendly manner as well as the fact that he could talk and write on their own high level of knowledge helped him to get on well with these men, often scientists of inter national repute. He was not unaware either that this is a form of Christian witness regarded as essential for the Church by Vatican Council documents. One such scientist, Dr. Cornelius Lanczos, now at the Dublin Institute for Advanced Studies, writes of him in the Winter 1967 issue of Studies : “The premature death of this great scientist and much beloved human being left an irreparable void in the Irish intellectual scene”.

            Dr. Lanczos's tribute appears at the end of a review of the book which occupied much of Fr. Ingram's time during the last five years, the monumental (672 page) Volume III of the Mathematical Papers of William Rowan Hamilton, which he edited with Professor Halberstam (of T.C.D. and Nottingham) for the Royal Irish Academy. Into this exacting work he put an immense amount of careful scholarship at a level which even the mathematically illiterate can infer from the review quoted. It was a consolation to Fr. Ingram's community that he had had the sati faction just before he fell fatally ill of distributing the first half dozen copies of the book to some of his professor friends.

            How highly these friends and other colleagues regarded him is shown by a tribute published in the Sunday Press of 8th October, 1967 from the pen of Dr. J. R. Timoney, Professor in the Mathematical Faculty at U.C.D., reprinted in part at the end of this notice.

            Fr. Ingram was mainly responsible for the foundation of the Irish Mathematical Teachers' Association in 1963 and he devoted himself with characteristic enthusiasm to making it the success it has become. A good deal of the work of preparing its regular News Letters was done, synonymously, by him.

            Fr. Ingram was mainly responsible for the foundation of the Irish Mathematical Teachers' Association in 1963 and he devoted himself with characteristic enthusiasm to making it the success it has become. A good deal of the work of preparing its regular News Letters was done, synonymously, by him.

            Father Ingram was appointed Superior of 35 Lower Leeson Street in August 1963. It was not an ideal appointment. The office was a burden to him which his shyness especially made difficult. He felt responsibility too heavily : he was a poor conversationalist, and awkward in meeting strangers : he felt hurt if his authority seemed not to be respected or if his opinion was not asked for, even in small matters. These were defects of his qualities. His contacts with University Hall students illustrate both. On the one hand he was most thoughtful in arranging each year to, drive some of them out to Belfield for early morning maths lectures : on the other he was fussy about their tenure when they played in the handball alley at the back of 35. Again, although he was most anxious to be hospitable to visitors he found it difficult in practice to reconcile this with his own rather rigid attachment to an almost monastic way of life. But here, once more, his personal friendliness made up for the shyness which merely meant that nature had not made him the perfect “mine host”. He could and did win many hearts, even in occasional contacts. Thus, when the news of his death got abroad on Friday, October 6th, it was no matter for surprise to see the number of telegrams and letters of sympathy that began to arrive. Many of these were from priests, brothers and nuns for whom he had conducted seminars in the teaching of mathematics, and who now recalled above all his courtesy, patience and humility. But what was really astonishing was the number of neighbours in Leeson Street single-room dwellers for the most part, clerks, typists, shop-hands who stopped Fathers in the street to express their grief at the sudden passing of the gentle priest who had always a cheery good-morning or good evening for them as he hurried along. And nearly all of them said that they had only learned he was Superior of the house from the obituary notice in the newspapers.

            Father Ingram's pupils praised him highly for the obvious care with which his lectures were prepared, but even more so for his accessibility and helpfulness out of class. He sometimes mystified them - as must happen with a difficult subject and a professor whose standards are high and exacting - and here perhaps there peeped out a little touch of natural playfulness which for the most part was kept controlled almost to the point of suppression. This was a pity, but for it the fault lay less with Dick than with a traditional system of formation less favoured today than formerly. It did not make him less a good man, a fine Jesuit or a holy priest.

            Inevitably newspaper obituaries listed “Professor Ingram's” academic achievements. They remain on record. But those who lived close to him realised that between the status of priest and that of professor he esteemed the former faraway first. Those who served his morning Mass in Leeson Street could not fail to notice the care with which he vested for the altar, his scrupulous observance of the rubrics, the atmosphere of recollection that he radiated. And when in turn he served his priest-server's Mass there was a punctiliousness and decorum about him that would do credit to a novice. He said the Sunday Mass for the domestic staff and the greater part of his Saturday evening was spent in preparing the Sunday homily. Opportunities for Saturday confessions seldom came his way, but when they did he took them eagerly. The Director of Retreats could testify to the humble thankfulness of Dick on being assigned to give a retreat or triduum. His solicitude for the sick in nearby '96' or the Pembroke was just another characteristic of his priestliness. Late on Friday nights anyone who called into the chapel would become aware in the dim light of Dick doing the Stations of the Cross. His piety was never obtrusive but no one could fail to notice it. He could be seen at his rosary more than once a day, and his beads were seldom out of his hand during his last illness.

            He liked simple fun at recreation, and the little light reading he indulged in was always of an uncomplicated kind. He enjoyed a good game of golf and almost to the day when he went to hospital to die he was a regular swimmer at the Forty-foot.

            The fatal illness was mercifully brief, A shoulder sore all through the Summer did not improve under massage : in early September there was loss of weight and a general feeling of sickness and, finally, double-vision. On 20 September, having said Mass with difficulty, he went into hospital. Blood and other tests were made and meanwhile his condition deteriorated from day to day. A diagnosis of leukaemia was confirmed, and Fr. Shaw, (Spiritual Father) gave him the Last Sacraments on Saturday, 30 September. For the next few days Fr. Tyndall (Minister), visiting him regularly, found the Superior clear in mind only at intervals. Perhaps he did not fully realise how near he was to death. His one anxiety was about the effect his illness would have on his parents, both in their eighties. They saw him for the last time on Tuesday, October 3rd. Next evening he said, only half consciously, to one of his community : “I told them I was all right”. Under sedation all day on Thursday, he was deeply unconscious when two of the Fathers saw him and gave him a last blessing at about 8 o'clock. The special nurse who was attending him wrote afterwards :

            “When I arrived on duty at 10 p.m, on Thursday night Father was in a coma and did not speak at all : he went deeper into unconsciousness towards Friday morning at 4.15 a.m. I had lighted the Blessed Candle and had said the prayers for the Dying, then the other nurses on duty joined me in saying the Rosary. Father seemed very peaceful in his last moments : at 4.30 a.m., without any struggle, he just gave a long sigh and his suffering had come to an end”.

            It was the First Friday, 6th October. Father Ingram was just over 51 years of age.

            REVEREND R. E. INGRAM - A TRIBUTE

            By PROFESSOR JAMES RICHARD TIMONEY

            It is an understatement to say that everyone connected with mathematics in Ireland, and many not directly involved in that discipline, has been deeply shocked by the almost sudden death of Fr. R. E. Ingram, S.J. The simple title “Fr. Ingram”, is used here for he was always referred to in this way during his life.

            It is not necessary to recall the brilliant mathematical career and achievements of Fr. Ingram, for these have been dealt with in many places since his death. What is not so well known is the great human personality which was behind the kind and unassuming exterior which he presented to the outside world. He was kind, humble and always cheerful.
            He was a simple man, without a trace of vanity, and although he had a very heavy work-load at all times, he seemed to have plenty of time to listen to all who approached him for help with their problems.

            Not only his students will recall the kindly unhurried manner in which he dealt with their difficulties, but also many people who in recent years consulted him about unusual problems in computer programming.

            The poser of a seemingly impossible problem who had given up hope, would receive, after a few days, a neatly written note containing an elegant solution.
            Fr. Ingram was a natural priest, for such was his great humanity that although his deep simple piety was evident, one forgot that he was a priest. In religious discussion he was tolerant and open-minded but quietly firm. When he thought the occasion demanded it, he could be outspoken and bluntly critical.

            The mathematics departments in University College, Dublin, and all interested in mathematics have lost a great and enthusiastic colleague by his untimely death. The best tribute his many friends can pay to his memory is to carry on his work in the many fields where he laboured.
            The Sunday Press, 8th October, 1967.

            35 Lower Leeson Street
            In the closing days of September we heard with sadness and shock the news that our Superior, Fr. Ingram, was seriously ill. He had gone to hospital with what appeared to be a slight but painful injury to the shoulder. Medical tests were soon to reveal that the cause of trouble was leukaemia in a fom so acute that the end could not long be delayed. He died peacefully on the morning of Friday, 6th October. President de Valera was present at the solemn Mass of requiem, In the huge congregation representatives of the two Universities, of the Dublin Institute for Advanced Studies, of the Royal Irish Academy and of other learned bodies were conspicuous. Father Tyndall was celebrant of the Mass, with Fathers O Catháin and Troddyn as deacon and subdeacon. For the Month's Mind there was a Mass in our community chapel, cele brated by Father Troddyn and attended by the Ingram family... father and mother, twin brother and three sisters. These met later the Fathers of the house and expressed their deep appreciation of this small act of courtesy and gratitude. Perhaps the finest tribute to Father Ingram's memory was paid by a colleague in U.C.D. who said “He was the kindest man I ever knew”.

            ◆ The Belvederian, Dublin, 1968

            Obituary

            Father Richard E Ingram SJ (OB 1933)

            Father Richard Ingram SJ, died on October 6th, 1967 after a brief illness. At the time of his death he was Associate Professor of Mathematics at UCD and Superior (since 1964) of the Jesuit House of Studies in Leeson Street. Born in Belfast in 1916, he entered the Society in 1933 and soon gave evidence of outstanding ability. He obtained his BSc in Mathematical Science with first class honours in 1938 and won the MSc and travelling studentship in the following year. As the latter had to be postponed because of the war he resumed his ecclesiastical studies and was ordained in 1944,

            Returning to Mathematics in 1946 he went to Johns Hopkins University, obtaining there the PhD degree with the highest distinction in 1948. For the following year he held a Fellowship at the California Institute of Technology. In 1949 he was appointed Lecturer in the UCD Mathematics Dept and at the same time became Director of the Seismological Observatory at Rathfarnham Castle. In 1961-2 he acted as Visiting Professor of Mathematics at Georgetown University, Washington DC, and also did research work for the US Coast and Geodetic Survey. In 1966 he was appointed Associate Professor of Matematics (Modern Algebra) at UCD.

            Among his other distinctions Fr Ingram was a member of the Royal Irish Academy and a Fellow of the Royal Astronomical Society. As well as representing UCD at various conferences he contributed research papers to many mathematical journals and conducted Courses in Modern Mathematics for Secondary Teachers. On of his most important undertakings-in conjunction with Professor H Halbestam of Nottingham University was the editing of the third volume of the works of Sir William Rowan Hamilton, a very substantial scientific work which was published this summer.

            IE IJA J/437 · Person · 15 November 1906-20 January 1976

            Born: 15 November 1906, St Brigid’s Road Upper, Drumcondra, Dublin City, County Dublin
            Entered: 15 November 1925, St Stanislaus College, Tullabeg, County Offaly
            Ordained: 31 July 1938, Milltown Park, Sandford Road, Dublin
            Final Vows: 02 February 1941, Milltown Park, Dublin
            Died: 20 January 1976, Our Lady of Victories, Floral Park, New York NY, USA

            Father was a retired publican who died in 1914. Family residing at Richmond Road, Drumcondra, Dublin

            Second youngest of seven boys with four sisters.

            Early education at a National School, he went to O’Connell’s School, Dublin (1918-1924). he got a City of Dublin University Scholarship and completed 1st Arts and Commerce at UCD before entry

            1925-1927: St Stanislaus College, Tullabeg, County Offaly, Novitiate
            1927-1929: Rathfarnham Castle, Dublin, Juniorate, UCD
            1929-1930: Milltown Park, Sandford Road, Dublin, Philosophy
            1930-1932: St Stanislaus College, Tullabeg, County Ofaly, Philosophy
            1932-1935: Wah Yan College SJ, Robinson Road, Hong Kong, Regency
            1935-1939: Milltown Park, Sandford Road, Dublinn, Theology
            1939-1940: Rathfarnham Castle, Dublin, Tertianship
            1940-1941: Wah Yan College SJ, Robinson Road, Hong Kong,
            1941-1942: St Mary’s, Emo, County Laois, Spiritual exercises
            1942-1944: Milltown Park, Dublin, Spiritual Exercises
            1944-1949: Rathfarnham Castle, Dublin, Director of Retreat House, Spiritual exercises
            1949-1954: St Francis Xavier, Gardiner Street, Dublin, Curate
            1954-1957: St Stanislaus College, Tullabeg, County Offaly, Spiritual Exercises
            1957-1960: Manresa House, Dollymount, Dublin, Spiritual Exercises
            1958-1960: Minister, Assistant Director of Retreat House, Spiritual Exerecises
            1960-1962: Sacred Heart College SJ, Crescent, Limerick, Curate
            1962-1965: St Stanislaus College, Tullabeg, County Offaly, Spiritual Exercises, Missioner
            1965-1967: Milltown Park, Sandford Road, Dublin, Spiritual Exercises, Missioner
            1967-1972: Manresa House, Dollymount, Dublin, Spiritual Exercises
            1972-1975: Mont Marie, Lower Westfield Road, Hoylake MA, USA, Chaplain to The Sisters of St Joseph
            1975-1976: Our Lady of Victories, Floral Park NY, USA (NEB)

            ◆ Hong Kong Catholic Archives :
            Father Eugene Ward, S.J.
            R.I.P.

            Who taught in Wah Yan College, Hong Kong, in the early 1930s, died recently in the U.S.A., aged 69. Even after four decades, some elderly gentlemen will remember the energy and personal interest with which he overwhelmed them long ago.
            Sunday Examiner Hong Kong - 13 February 1976

            ◆ Irish Province News 51st Year No 2 1976

            Obituary :

            Fr Eugene Ward (1906-1976)

            Eugene Ward will always be remembered by his contemporaries and friends as a man of tremendous energy and of boundless zeal for souls. He was a born organiser. He was one of the group of scholastics who were the last to study Philosophy in Milltown Park before the transfer of the Philosophate to Tullabeg in 1930. During that year in Milltown Eugene was treasurer of the Ricci Mission Unit founded a year or so before by Frs C Daly, N Roche and Dick Harris. Needless to say the Unit proved a marvellous springboard for Eugene's organising activities. When our coming departure for Tullabeg was officially announced, the problem of transposing the Ricci Mission Unit and its effects arose. Eugene, of course, had a master plan. I, the secretary, was sent into Gardiner Street to see Fr Provincial to ask leave to go by car (a most unusual and unheard of thing in those days), in two stages, first to Roscrea monastery on Saturday; stop the night there and proceed to Tullabeg on Sunday, I remember well Fr Fahy’s beetling eyebrows moving up and down as he said to me, “You may go, but only on one condition - that you do not stop there”.

            Then followed two happy years in the Bog (Tullabeg). Grim according to modern standards but happy, with our sketches on Feast Days and plays at Christmas; great villa days on Thursdays, out in the boats on the canal and rivers, to Pollagh, Three Rivers, Shannon Harbour and further.

            At the conclusion of the Philosophical Course, Eugene put his zeal into practice and departed to our foreign mission in Hong Kong, where he had full outlet for his missionary spirit but for reasons of health (he was plagued all his life with stomach trouble though physically of great vigour), he never returned to the mission after his tertianship in Rathfarnham, For the rest of his hard-working life he was assigned to pastoral work, Retreats and Missions. His spell in Rathfarnham as Director of Retreats easily compared with that of Fr Barrett, the founder. He built up into a very effective organisation the Knights of Loyola, a lay group dedicated to help the Retreat House.

            For five years he was operarius in St. Francis Xavier’s, Gardiner Street, where he lived up to his reputation for work and drive as preacher, confessor and director of Sodalities. His talents as Retreat House Director were again called upon in Manresa Retreat House, where he refurbished the old stables and made them into rooms, and thereby increased the accommodation for Retreatants. After Manresa he spent the rest of his life on the Retreat Staff, with special attention to the Apostleship of Prayer, Our Lady's Sodality and the Blessed Sacrament Crusade, the latter which he worked up very effectively in colleges, schools and institutions throughout the country. During these years of ceaseless work, he had at various times serious illnesses sometimes involving surgery, but they never seemed to sap his energy, though in appearance he grew rather gaunt and emaciated. Finally, in 1971 he went to the United States to fill a need of the diocese of Springfield, Mass. He served at the Church of Our Lady of Victory, Long Island, and also teaching Philosophy at the College of Our Lady of the Elms, Holyoke, Mass. Before Christmas he grew mortally ill and died on January 20th, 1976. He was 50 years in the Society and 37 years a priest.

            Eugene was first, last and foremost an apostolic priest who spent his life working for souls. It is no mere pious cliché to say of him that he passed to his Maker, a Jesuit full of merit leaving behind him in Ireland, England, Hong Kong and the States very very many who thank God for his help and ministrations.

            “Euge, euge, serve bone et fidelis, intra in gaudium Domini tui”.

            IE IJA J/509 · Person · 07 December 1915-04 June 1992

            Born: 07 December 1915, Ferrybank, County Waterford
            Entered: 09 October 1934, St Mary's, Emo, County Laois
            Ordained: 30 July 1947, Milltown Park, Sandford Road, Dublin
            Final Vows: 02 February 1950, Sacred Heart College SJ, Crescent, Limerick
            Died: 04 June 1992, St Vincent's Hospital, Dublin

            Part of the St Ignatius, Leeson Street, Dublin community at the time of death

            Father was Station Master and Goods Agent at Waterford Station Family resided at Newtown, Waterford City, County Waterford.

            Youngest of four boys with five sisters.

            Early education Ferrybank BNS and then at Waterpark College, Waterford.

            1934-1936: St Mary’s, Emo, County Laois, Novitiate
            1936-1939: Rathfarnham Castle, Dublin, Juniorate, UCD (Arts)
            1939-1942: St Stanislaus College, Tullabeg, County Offaly, Philosophy
            1942-1943: Clongowes Wood Colleg SJ, Naas, County Kildare, Regency
            1943-1944: Sacred Heart College SJ, Crescent, Limerick, Regency
            1944-1948: Milltown Park, Sandford Road, Dublin, Theology
            1948-1949: Rathfarnham Castle, Dublin, Tertianship
            1950-1951: Canisius College SJ, Chikuni, Chisekesi, Northern Rhodesia (Pol Mi), language studies
            1951-1952: Kasia Station, Pemba, Northern Rhodesia (Pol Mi), Missioner
            1952-1953: Canisius College SJ, Chikuni, Chisekesi, Northern Rhodesia (Pol Mi), Minister, Procurator, Spiritual Father
            1953-1955: Fumbo Station, Fumbo, Northern Rhodesia (Pol Mi), Missioner
            1955-1957: Canisius College SJ, Chikuni, Chisekesi, Northern Rhodesia (Pol Mi), Teaching, Editor “Teachers Journal”
            1957-1987: Gonzaga College SJ, Ranelagh, Dublin, Teaching (from 1980-1986 studying for a degree in Physics during summers)
            1987-1989: University Hall SJ, Hatch Street, Dublin, Assistant Director; Record keeper for Milltown Institute of Philosophy and Theology
            1989-1992: St Ignatius, Leeson, Street, Dublin,, Minister, Assistant Registrar at Milltown Institute and teaching Latin

            ◆ Companions in Mission1880- Zambia-Malawi (ZAM) Obituaries :
            Fr Bill went through the usual studies of the Jesuits, was ordained in 1947 and after tertianship was posted to Limerick. Plans were then afoot to send Irish Jesuits to what was then Northern Rhodesia (Zambia). Bill conceived a keen desire NOT to go there. He was just settling down in the Crescent when he received a letter telling him to get a medical check-up with a view of going to Northern Rhodesia. The Irish Jesuits had been asked to help out their Polish colleagues there. So in 1950, nine Irish Jesuits sailed from Ireland, including Fr Bill.

            For many years, Fr Zabdyr had moved out from Chikuni, his base, in order to set up elementary schools in various places. In 1951, two of these places (Kasiya and Chivuna) became new mission stations. Kasiya was set up by Fr. Bill Lee in 1951, the year after he arrived in the country. Later in December, he was joined by Fr J Gill. A letter from Fr Bill to Fr Zabdyr dated 17 June 1951 reads:

            ‘I have been in “permanent residence” here since the beginning of May, more or less, and will continue so for the future. I am busy building my Mission-station and it is going fairly satisfactorily. A space has been cleared in the bush, foundations are down, a well dug in the river, and grass for thatching cut and piled. After that, things will go smoothly as far as I can foresee. Somewhere near the end of July the house will be finished as far as I can do it this year. I may have to wait until later for cement to make proper floors. lt will be a two-roomed house, with a small kitchen near it. In the meantime I have a class going each evening for Christians who have not married in church’.

            When Fr Gill arrived and a 250cc motorbike was available, Fr Gill looked after the station and set out to visit the centres of Christianity within a radius of up to 30 miles. Bill was transferred to Fumbo and later to Chikuni where he taught and was Spiritual Father to the African Sisters. He was also, for a time, secretary to the Bishop of Lusaka.

            Having spent seven years in Zambia, he returned to Ireland to Gonzaga College for 30 years, teaching physics etc. up to 1987. The remaining five years of his life he spent at University Hall and at 35 Lower Leeson Street. He died in St Vincent's Hospital on 4th June 1992.

            Bill came from a large Waterford family and was distinctive among them, ‘he alone of the 10 children greeted orders with “Why” and all information with “How do you know”? and he always enjoyed a good argument as much as other children enjoyed a party. He endearingly retained these characteristics to the end’. He loved discussion and debate but his kindness, good humour and generosity were no less noticed and appreciated. He was a good teacher and had a marvellous rapport with his students who really loved him. He was a colourful member of his community, enjoying the interchange and contributing much to it. He always had a sense of wonder. As he watched a fellow Jesuit perform some simple 'magic' tricks, he would be enthralled and laugh.

            In pastoral work he was most successful, if somewhat diffident. Indeed he was suspicious of those who trafficked in certainties. Nor was he one for laying down an inflexible code of behaviour. He accepted people as he found them and in whatever circumstances they were in. He was keen to help them to make sense of their lives in their own way and to give their own meaning to their lives. He never entertained the idea that he could solve all people's problems but he did try to help others to live more easily with those human and religious problems that everyone experiences and that are beyond solution in this life. He was especially good with those whose faith was fragile, whose link with the Church was tenuous or whose practice was spasmodic. He himself lived happily with questions unanswered and problems unsolved but with the absolute certainty that the day would come when he would get his answers and solutions.

            Pulmonary fibrosis was what took him in the end. Actually he had planned to visit Zambia with his sister in the autumn of the year he died but the Lord had other plans for him.

            ◆ Interfuse No 75 : Christmas 1993 & Interfuse No 82 : September 1995

            Obituary

            Fr Bill Lee (1915-1992)

            7th Dec. 1915: Born, Waterford
            Early education: Christian Bros. Schools, Waterford up to Matriculation
            9th Oct. 1934: Entered the Society at Emo
            1936 - 1939: Juniorate, Rathfarnham
            1939 - 1942: Philosophy at Tullabeg
            1942 - 1943: Teaching at Clongowes
            1944 - 1948; Theology at Milltown Park
            1947: Ordained
            1948 - 1949: Tertianship at Rathfarnham
            1950 - 1957: Northern Rhodesia (Zambia). Having studied the language, he served in Kasia, Fumbo, Chikuni, etc.
            1957 - 1987: Gonzaga, teaching Physics, etc. (In 1981 he took a sabbatical in the U.S.A.)
            1987 - 1989: University Hall - adj. Prefect; also keeper of Records, Milltown Institute
            1989 - 1991: 35 Lower Leeson Street, Minister in 1990. Assistant Registrar at Milltown Institute and teaching Latin
            4th June 1992: Died at St. Vincent's Hospital, Dublin

            William Lee, known to his family as Willie and to his Jesuit brethren as Bill, was bom in 1916 in Waterford where he spent most of his youth. He was one of ten children of whom Sheila, Teddy and Peggy survive and to them we offer our sincerest sympathy. They will miss him terribly. Our sympathy also to his nephews, nieces and other relatives amongst whom he was greatly beloved and in whom he took a keen and warm avuncular interest. Within the family he is remembered as being distinctive: he alone of the ten children greeted all orders with “Why?”, all information with “How do you know?” and enjoyed an argument as other children enjoyed a party. He endearingly retained these characteristics to the end. He was educated in Waterpark College by the Christian Brothers whom he held in the highest esteem and of whom he had the happiest memories. As a student, he was most capable, a voracious reader and utterly stubborn in refusing to leam or study any thing that did not capture his interest. Attempts to break this habit by carrot and stick proved fruitless.

            He had little or no contact with Jesuits until a Fr. Mackey descended on Waterpark College to give the boys a retreat. It appears that this man was a famous recruiting sergeant for the Jesuits in the '20s and '30s and he added Bill to his list. Bill's par ents received the news that he was to join the Jesuits as a sign of lamentable judgement. After all he had acquired a good position in the bank, and if he was thinking of the priesthood or religious life, did he not know the Franciscans, the diocesan priests and the Christian Brothers? So why join the Jesuits of whom he knew nothing? Characteristically, the more his parents opposed it, the more Bill warmed to the idea. He cut the argument short one day, by getting on his bike in Waterford ad cycling to Dublin. He arrived at Leeson Street to meet Fr. Mackey. Just as the good father was extolling the virtues of the religious life in general and those of the Jesuits in particular, Bill, tired out by his joumey, fell fast asleep. When the startled priest discovered the reason for this, he was suitably impressed and sent Bill to the Provincial with a strong recommendation. By the time Bill returned to Waterford, he had, more or less, signed on. The family's disappointment at his decision was mitigated by the conviction that he would soon be sent home from the Jesuit novitiate. They did not put a tooth in it: they told him that the Jesuits, of all people, would not put up with his incessantly asking, “Why?”, “Wherefore?” and “How do you know?”. However, Bill proved not to be one of nature's natural martyrs. He reserved his taste for robust debate for his fellow novices, one of whom reported that going out with Br. Lee for a discussion was like walking across a mine field. However, if Bill made his mark as a lover of debate and discussion, his kindness, good humour and generosity were no less noticed and appreciated.

            After the novitiate, he began his studies that he greatly enjoyed, obtaining a good honours degree in Arts, and then in Philosophy in Tullabeg, and completed what was then known as the long or higher course in Theology. He was ordained in 1947, Between Philosophy and Theology he showed great promise as a teacher in Clongowes and The Crescent. His theological studies left him with an abiding interest in the subject. For him, theology was not merely an academic or intellectual interest. He read it seriously as a means of making sense of his beliefs and convictions. If in latter years his reading tended to concentrate on Schillebeeckx, Kung and the more unorthodox theologians, this reflected his moderate esteem for orthodoxy. He completed his formation with tertianship in Rathfarnham Castle. Plans were afoot to send some Irish Jesuits to what was then Northern Rhodesia. Bill conceived a keen desire NOT to go there, was greatly relieved not to be sent and in these circumstances found a posting in Limerick quite attractive. He was just settling down comfortably to life in the Crescent when he received a note from the Provincial's assistant telling him to get a medical check with a view to going to Northem Rhodesia.

            He went in 1950. He was one of the pioneering group, and experienced all the difficulties of establishing the mission. He built a mission station physically with one or two others, taught, spent some time as secretary to the Bishop and picked up a touch of malaria.

            He returned to Ireland in 1957 to teach in Gonzaga, which was founded as he was leaving for Africa. He joined a gifted staff that was conscious that the school was doing something new in Irish education. He appreciated the refreshing and innovative ethos of the place but was critical of the role of science in the curriculum. He rightly considered that it did not enjoy a sufficiently central place in the new school and that science should be at the heart of 20th century liberal education. He persuaded the authorities to permit him to go to the USA for six summers to obtain a degree in Physics. He set up the science department in Gonzaga, initially in a loft over converted stables, and introduced a demonstration course in science. This was hardly ideal but was all that resources allowed. Over the years he was joined by excellent teachers and science gradually assumed a central place in the curriculum but by the time the splendid new science wing was built he had retired. However, he was certainly the founding father of the now flourishing science department in Gonzaga.

            He was a very good teacher, albeit with a short fuse at times and with less than an unerring way with experiments. He had a marvellous rapport with his students by whom he was much beloved. He was deeply interested in his subject, and had broad intellectual interests that enabled him not merely to teach but to educate.

            Bill, however, was appreciated for what he was, rather than for what he did: humane, kindly, tolerant and unpretentious. There was about him something difficult to define but palpable to experience; one did not relate to him as a teacher or a cleric. He did not, as many clerics do, give the impression that he was fulfilling a role or assuming a function. He was very much the human face of the clerical and religious life. He was immensely popular in the staff room and was a colourful member of the community life. He was clubable, enjoying and contributing much to community life. He had his own style. He seemed to “sniff” the general drift of conversation and then assume a position against the commonly held view. The more vigorous the argument, the more pleased he seemed to be. While some found his style more attractive than others, it was salutary for those who took themselves too seriously.

            He left Gonzaga in 1987 after 30 years and moved to University Hall and then to Leeson Street while working in The Milltown Institute as Bursar, Assistant Registrar and teacher of Latin, To his colleagues in Milltown he was a popular and lively companion. He was Minister for a year in Leeson Street in addition to his tasks in Milltown and was always ready and happy to supply in the Barrett Cheshire Home where he had the affection and respect of the residents.

            In pastoral work he was most successful, if somewhat diffident. He was not one for passing on certainties. Indeed, he was suspi cious of those who trafficked in certainties. Nor was he one for laying down an inflexible code of behaviour. He accepted people as he found them and in whatever circumstances they were. He was keen to help them to make sense of their lives in their own way and to give their own meaning to those lives. He never enter tained the idea that he could solve peoples' problems but he did try to help people to live more easily with those human and reli gious problems that we all have and that are beyond solution in this life. He related well to the dedicated and practising Christians in the Teams of Our Lady who so much appreciated him. The presence of the residents of the Barrett Cheshire Home, who went to so much trouble to be at his funeral, reflects their appreci ation of a man who unostentatiously and uncondescendingly con veyed his understanding of those whom providence left gravely disadvantaged. He was especially good with those whose faith was fragile, whose link with the Church was tenuous or whose practice was spasmodic. He was helped in dealing with such peo ple by his awareness that Faith and its consequences are a gift and so he tended to be more surprised by their presence than by their absence. He himself lived happily with questions unan swered and problems unsolved but with the absolute certainty that the day would come - and for him it has - when he would get his answers and solutions. However, should they turn out to be the orthodox ones, he will, I suspect, be bitterly disappointed.

            About a year ago, the pulmonary fibrosis that was to prove fatal was diagnosed. This restricted his activity greatly, and consider able damaged his quality of life. The signs were there for all to see. The work in Milltown became a little too much for him. He frequently and uncharacteristically absented himself from community recreation. He went to his sisters on Fridays and Sundays armed with a video as the effort to keep up his usual rate of conversation waned. But he retained his spark and interest in life. He had acquired a second hand computer shortly before going into hospital and was happily working on it when he got his fatal attack. He had planned to visit Zambia this Autumn with his sister Peggy and generally was looking forward rather than looking back.

            We will miss his colourful manner, kindly personality, and gen uine goodness but he has left us the happiest memories of a good life lived to the full.

            ◆ The Gonzaga Record 1992

            Obituary

            William Lee SJ

            I am very pleased to have been asked to write about Fr William Lee. But I shall refer to him simply as Bill, for that was his name among his religious colleagues. The boys, I know, used to call him Willie behind his back with a sense of daring: they may be slightly deflated to learn that this was the form of William by which he was known among his own family.
            When I received the news of Bill's death, along with a great sadness came the relieving thought ‘Now, at last, he knows all the answers!'

            Bill was always noted for his questioning spirit. His was always a curious mind, in the Latin sense of the word. Everything was of interest to him and he wanted to know everything about it. But then, Alistair Cooke says ‘Curiosity is free-wheeling intelligence', or, in the words of Samuel Johnson, 'It is one of the permanent and certain characteristics of a vigorous intellect!'
            This, I think, was one of the qualities that made him an exceptional teacher, a stimulating companion and a great asset to community life.

            He loved a good argument. I, a purveyor of the classics, could see in him a touch of Socrates who, with his famous maieutic method, could lead his adversary first into a confession of total ignorance and then be opened to the truth. Bill, of course, was always conscious of that salutary admonition of St Ignatius - that, when a Jesuit argues “it is not to get the upper hand, but that the truth may appear'. Or haven't you noticed it?

            He and I always kept up a good-natured rivalry. It was science versus the classics. But, really, it was a rather uneven contest, for while I was almost completely ignorant of matters scientific and had little interest in them, Bill was no mean Latin scholar. He could quote his lines of Virgil and Horace with the best and, towards the end of his life, was actually teaching Latin for a time in the Milltown Institute.

            There was a memorable summer (1974) when we went together on a trip to Greece. As we visited the great sites. - the Acropolis, Delphi, Mycenae, Epidaurus, Knossos — his thirst for answers was insatiable. I recall with some amusement how once, in Athens, he remarked on the crowds that gathered every evening in Omonia Square. There were large groups of men engaged in earnest and vociferous discussion. The natural conclusion (for him) was that they were talking politics - a scene that would have brought joy to the heart of old Socrates who encouraged people to dialogue on the real essentials of life and the eternal verities. Great, however, was his disillusionment when Bill discovered that they were merely arguing about the soccer results of the day.
            Surprisingly enough, Bill's university degree was not in physics or any science subject, but in English and history. When he came to teach in Gonzaga in 1957, though already more than competent, he worked hard to prepare himself for the task of being the College's one and only science teacher for many years. Besides attending courses in Dublin and Cork he spent many of his early summers in the US plundering the brains and know-how of the Americans at the Massachusetts Institute of Technology and the Universities of Kentucky, Fordham, Notre Dame and Colombia. There he studied such diverse subjects as physics, chemistry, electronics and geology.

            Thus he equipped himself superbly as a teacher who could introduce into Gonzaga a physics course that would be in line with modern developments and requirements. In 1962 he was President of the Irish Science Teachers' Association, Editor of their magazine in 1966 and Public Relations Officer in 1971.

            Bill was Editor of the first three issues of The Gonzaga Record (1985-87). The first and second issues contain his succinct and invaluable 'History of Gonzaga College 1950-85'. In it was a section entitled “The Introduction of Science Teaching' wherein he gives the reasons why there was no place for science in the original curriculum and describes how the subject made a tentative beginning in 1959 as a sort of gentleman's demonstration course. He recounts how the facilities gradually improved - from the humble beginnings in the upper room in the lower yard (until recently the Music Room) to a pre-fab. structure that, erected in 1972, was eventually replaced, in 1983, by the present well-equipped specialist science block. Now that we have it,' he wrote in his editorial of 1987, ‘one wonders how we did without it.' One wonders even more how he did without it, for, alas! Bill himself never enjoyed the luxuries of this building. Having reached pensionable age in 1981 he withdrew from the classroom and never looked back.

            However, in spite of the limitations of a mere demonstration course and the below-par facilities, many of his pupils did him great credit, not only in examinations but also at the annual Young Scientists' Exhibition. Notable among these were Lothar Enders, Leslie Daly, Peter Duggan and John David Biggs.

            I could have adjudged Bill, even a priori, an excellent teacher. He had this earnest, patient way of explaining difficult things simply, lucidly, logically. What's more, he gave everyone he talked to his full attention, taking quite seriously even the most stupid question. Had I been, e'en briefly, a 'fly on the wall' in one of his classes, I could have observed what went on, but had to settle for a few words with some of his past pupils. Somehow I had expected to extract from them some special insider information - personal idiosyncrasies, funny incidents, the stuff of legend. I was, in a way, disappointed. They all - as past pupils will — suggested that they had been the bane of his life, but remembered him with deep affection and gratitude and no-one had an unkind word to say of him. There were memories of occasions when the experiments went a bit wrong, of the odd prank, but nothing of epic proportions. When I asked what special measures he took to maintain discipline, one answer was that his main weapon was a wide smile which could, in turn, register pity, reproval or encouragement.

            Bill would be highly amused at any mention of his sporting proclivities or achievements. But I should like here to record that, on his arrival at Gonzaga, he humbly undertook the office of Gamesmaster for about three years. Reffing rugby, umpiring cricket and organising sports was really not his scene, but, as in everything else, he did a whole-hearted job. I remember, with a touch of awe, the first time he took part in the cricket match between staff and boys and revealed himself as a fast bowler of some merit, though with a strong tendency towards involuntary bodyline. He possessed, too, a meagre and poverty-stricken collection of golf clubs with which he once got his name on the Veterans' Trophy at the Annual Jesuit Golf Outing. The clubs, incidentally, were left-handed, and yet he was right-handed in most things else. This ambidexterity was, perhaps, a physical expression of his ability to argue from both sides of any question.
            It is fitting that this account of Bill should confine itself mainly to his years as teacher in Gonzaga. Were I writing a wider appreciation I would have much to say about him as a spiritual man, a zealous religious and about his role as guide, counsellor and friend to so many people. Here, at least, I might recall that before his coming to Gonzaga in 1957 he had worked as a pioneering missionary in Northern Rhodesia (now Zambia) for some seven years: among his souvenirs from this period was a touch of malaria. Along with his science he taught religion in the classroom and did his share of counselling. In holiday time, apart from his attendance at many courses, he was often engaged in pastoral work especially in the US and in England. In 1981 he made a tour of the Holy Land.

            For many years there was a regular Sunday Mass in the college chapel. Bill's homilies, I know, were greatly savoured. He always had a fresh and original angle. A Gonzaga mother was talking to me about this recently and she recalled a little story he told about a boy who had some scruples about reading in bed because his parents had told him to put the light off as soon as he turned in. (Ah for the days when disobedience to parental instructions was regarded as at least an imperfection!) Anyway, this boy confided his unease to Bill. “What I do”, he said, “is to leave the bedroom door open and by a system of mirrors draw the light from the corridor onto the pages of my book”. Far from condemnation, Bill had nothing but commendation for such ingenuity and scientific know-how. I wonder was this homily on Luke 18, 8?

            Bill left Gonzaga in the summer of 1987. His first appointment was to University Hall, Hatch St, where he acted as Assistant Prefect; at the same time he was Keeper of the Records in the Milltown Institute. Thence he moved, in 1989, to the Jesuit residence in Leeson St where for a time he was Minister while he still commuted daily to the Milltown Institute, now as Assistant Registrar. But soon his health began to deteriorate. He was hospitalised on 24 May, 1992, with pulmonary fibrosis, and died peacefully in the early hours of 4 June. He was 76.

            Jesuits working in Dublin are usually buried from St Francis Xavier's, Gardiner St, but circumstances did not so allow. Gonzaga was the next obvious choice but its chapel had already been reserved for another ceremony. And so, his Requiem Mass was concelebrated in Milltown Park, and I can't help thinking that Bill must have felt a little heavenly glee in having his obsequies presided over by Father General himself and in upsetting the timetable drawn up for a Meeting of the whole Jesuit Province.

            Our deepest sympathy to all his relatives and friends. We, his confrères, miss him sorely.

            Edmund Keane SJ

            IE IJA J/513 · Person · 20 January 1919-04 January 1995

            Born: 20 January 1919, Upper Cork Street, Mitchelstown, County Cork
            Entered: 07 September 1938, St Mary’s Emo, County Laois
            Ordained: 31 July 1952, Milltown Park, Sandford Road, Dublin
            Final Vows: 02 February 1955, Manresa House, Dollymount, Dublin
            Died: 04 January 1995, Mater Hospital, Dublin

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

            Father was an Officer in the Irish Army. Family resided at Church Street, Mitchelstown, County Cork

            Second of three boys with four sisters.

            Early education was three years at Presentation Convent school in Mitchelstown, he then went at age 6 to the Christian Brothers School, Mitchelstown until 1938.

            1938-1940: St Mary’s Emo, County Laois, Novitiate
            1940-1943: Rathfarnham Castle, Dublin, Juniorate, UCD (Arts)
            1943-1946: St Stanislaus College, Tullabeg, County Offaly, Philosophy
            1946-1948: Mungret College SJ, Mungret, County Limerick, Regency
            1948-1949: Belvedere College SJ, Great Denmark Street, Dublin, Regency
            1949-1953: Milltown Park, Sandford Road, Dublin, Theology
            1953-1954: Rathfarnham Castle, Dublin, Tertianship
            1954-1957: Manresa House, Dollymount, Dublin, Retreat work
            1957-1958: Clongowes Wood College SJ, Naas, County Kildare, Spiritual Father
            1958-1960: Loyola House, Eglinton Road, Dublin, Missioner
            1930-1963: Belvedere College SJ, Great Denmark Street, Dublin, Missioner
            1963-1965: St Mary’s Emo, County Laois, Missioner
            1965-1969: St Stanislaus College, Tullabeg, County Offaly, Missioner
            1969-1984: Rathfarnham Castle, Dublin, Retreat work, Missioner and supply work in Mitchelstown, County Cork
            1978-1979: Provincial’s Office, Commonwealth Avenue, Boston MA, USA (NEN), Sabbatical
            1979-1984: Retreat House Staff, Spiritual Exercises
            1984-1993: St Francis Xavier, Gardiner Street, Dublin, Curate, Chaplain at St Joseph's Asylum for Aged and Virtuous Single Women, Portland Row, Dublin
            1993-1995: Assists in Church

            ◆ Interfuse No 86 : July 1996

            Obituary

            Fr Seán Noonan (1919-1995)

            20th Jan, 1919; Born in Mitchelstown, Co. Cork
            Education: CBS Mitchelstown
            7th Sept. 1938: Entered Society at Emo, Co. Laois
            8th Sept. 1940: First Vows at Emo
            1940 - 1943: Rathfarnham, Arts at UCD
            1943 - 1946: Philosophy at Tullabeg, Co. Offaly
            1946 - 1948: Mungret College, Teacher
            1948 - 1949: Belvedere College, Teacher
            1949 - 1953: Theology at Milltown Park
            31st July 1952: Ordained Priest at Milltown Park by Archbishop J.C. McQuaid
            1953 - 1954: Tertianship at Rathfarnam
            1954 - 1957: Manresa Retreat House, Retreats
            1957 - 1958: Clongowes Wood College, Spiritual Father
            1958 - 1960: Loyola House, Mission Staff
            1960 - 1963; Belvedere College, Mission Staff
            1963 - 1965: Emo, Mission Staff
            1965 - 1969: Tullabeg, Mission Staff
            1969 - 1977: Rathfarnham, Retreat Work
            1977 - 1979: Mitchelstown Parish, Supply
            1979 - 1980: Boston, Sabbatical
            1980 - 1985: Rathfarnham, Assistant Director, Retreats, Spiritual Father
            1985 - 1995: Gardiner Street, Assistant in Church, Chaplain
            4th Jan. 1995: Died at the Mater Hospital, Dublin

            Homily at Funeral Mass, Feast of the Epiphany 1995

            Drawn
            The Gospel story speaks about the Magi, the wise men who come from the east, and who make their way to Bethlehem. They are guided by the light of a star, and drawn to Jesus who is the light of the world. There is no other way to come to Jesus. We must be drawn to him. No one, Jesus said, can come to me, unless he is drawn by the Father. Somewhere, somewhere in our experience of the world, there is a star, a light drawing us to God, Somewhere in our experience of life, there is a sign, a sign of God's presence drawing us to Jesus.

            Searching
            The journey of the wise men leads them towards the light. But it leads them also through darkness and danger. Because theirs is the journey of life, a journey of risks and rewards. When they reach Jerusalem, the star disappears. They encounter the person of Herod and the reality of hatred. In the darkness, they are forced to search around to find the way forward. Jesus has a special affection for those who experience the anxiety of searching He sets a high value on those who are prepared to search for Him. To them he makes the promise: Seek and you will find.

            Finding
            The searching of the wise men is rewarded. The star reappears and leads them to Bethlehem, where they find the child Jesus and his mother Mary. They kneel in worship and offer themselves to him, through their gifts of gold, frankincense and myrrh. The sure sign that a person has found Jesus, and come to recognise him as the Son of God, is when love responds to love, when a grateful heart moves us to worship, when our worship of God moves us to give ourselves to others.

            Mission
            When the wise men find Jesus in Bethlehem, their search is ended, but their journey continues. They leave Bethlehem and return home by another way, to share what they have received, to bring the light of Christ to the lands of the East. To be a light shining in the darkness. This is the meaning of Jesus' life, This is the mission of the Church. This is the vocation of every Christian. Christ can only be the light of the world, if the Church is faithful to its calling, to bring the light of Christ to those who live in darkness, to bring the love of God to those who live in fear.

            Rays of Light
            This morning we have joined together in the Eucharist, to celebrate the Feast of the Epiphany, and to commend to God his servant, Fr. Sean Noonan. There is something very fitting about this, because in many ways the light of Christ, shone through the life and ministry of Fr. Seán. Those who knew him could recognise the RAYS of this light. All through his life, be bore a great love and affection for his family and friends. For the greater part of his priestly life, he dedicated himself to his ministry in countless missions and retreats and novenas.

            He was always a friendly man, who brought warmth and colour into the lives of others, He was a generous man, who gave freely of what he had received. He was a man of God, who was drawn easily to prayer, and who drew others to prayer.

            Companion of Jesus
            And, very important for Seán, he was a Jesuit, a companion of Jesus, a son of Ignatius. In his preaching he often told people, that after St. Ignatius was ordained a priest, he spent the following year preparing for his first Mass by praying to Our Lady that she might be pleased to place him with her Son. Let us pray now that Mary will continue to intercede for Fr. Seán that God the Father will place him in the eternal and loving presence of his Son.

            Brendan Murray SJ

            IE IJA J/539 · Person · 18 September 1858-22 May 1929

            Born: Dundrum House, Dundrum, Dublin City, County Dublin
            Entered: 10 June 1885, Loyola, Dromore, County Down
            Ordained: 31 July 1898, Milltown Park, Sandford Road, Dublin
            Final Vows: 01 March 1901
            Died: 22 May 1929, Mater Hospital, Sydney, Australia

            member of the St Ignatius College SJ, Riverview, Cove Lane, Sydney NSW, Australia community at the time of death.

            Transcribed : HIB to Franciae Province (FRA) 1899; FRA to HIB 1907

            Educated at Mungret College SJ

            1885-1887: Loyola House, Dromore, County Down, Novitiate
            1887-1888: Milltown Park, Sandford Road, Dublin, Rhetoric
            1888-1892: St Ignatius College SJ Riverview, Sydney NSW, Australia, Teaching
            1892-1895: Maison Saint Louis, St Hélier, Jersey, Channel Islands (FRA), Philosophy
            1895-1898: Milltown Park, Sandford Road, Dublinn, Theology
            1898-1899: St Stanislaus College, Tullabeg, County Offaly, Tertianship
            1899-1900: St Joseph, Yang Jin Bang, Shanghai, China (FRA), Teaching
            1900-1903: St Ignatius College Zi-ka-Wei (Xujiahui), Shanghai, China, Language studies and Assistant Director of Observatory at Zozé (Sheshan)
            1903-1904: St Ignatius College SJ, Riverview, Cove Lane, Sydney NSW, Australia, Teaching
            1904-1907: St Ignatius College SJ Zi-ka-Wei (Xujiahui), Shanghai, China, Teaching at “Aurore” College
            1907-1929: St Ignatius College SJ, Riverview, Cove Lane, Sydney NSW, Australia, Teaching
            1911-1929: Director of Observatory, Teaching

            ◆ Australian Dictionary of Biography, National Centre of Biography, Australian National University online
            Pigot, Edward Francis (1858–1929)
            by L. A. Drake
            L. A. Drake, 'Pigot, Edward Francis (1858–1929)', Australian Dictionary of Biography, National Centre of Biography, Australian National University, http://adb.anu.edu.au/biography/pigot-edward-francis-8048/text14037, published first in hardcopy 1988

            astronomer; Catholic priest; meteorologist; schoolteacher; seismologist

            Died : 22 May 1929, North Sydney, Sydney, New South Wales, Australia

            Edward Francis Pigot (1858-1929), Jesuit priest, astronomer and seismologist, was born on 18 September 1858 at Dundrum, near Dublin, son of David Richard Pigot, master of the Court of Exchequer, and his wife Christina, daughter of Sir James Murray, a well-known Dublin physician. Descended from eminent lawyers, Edward was educated at home by tutors and by a governess. The family was very musical and Edward became a fine pianist; he was later complimented by Liszt. He studied arts and medicine at Trinity College, Dublin (B.A., 1879; M.B., B.Ch., 1882) and also attended lectures by the astronomer (Sir) Robert Ball. After experience at the London Hospital, Whitechapel, he set up practice in Dublin.

            In June 1885 Pigot entered the novitiate of the Society of Jesus at Dromore, County Down. He began to teach at University College, Dublin, but in 1888, on account of ill health, came to Australia. He taught at St Francis Xavier's College, Melbourne, and from August 1889 at St Ignatius' College, Riverview, Sydney. Returning to Europe in 1892 he studied philosophy with French Jesuits exiled in Jersey, and theology at Milltown Park, Dublin. He was ordained priest on 31 July 1898. In 1899 he volunteered for the China Mission and was stationed at the world-famous Zi-Ka-Wei Observatory, Shanghai. In 1903, again in poor health, he spent some months working in Melbourne and at Sydney Observatory, and taught for a year at Riverview before returning to Zi-Ka-Wei for three years. Tall and lanky, he came finally to Sydney in 1907, a frail, sick man. He had yet to begin the main work of his life.

            On his way back to Australia Pigot visited the Jesuit observatory in Manila: he was beginning to plan an observatory of international standard at Riverview. He began meteorological observations there on 1 January 1908. As terrestrial magnetism could not be studied because of nearby electric trams, he decided to set up a seismological station as the start of the observatory. The Göttingen Academy of Sciences operated the only fully equipped seismological station in the southern hemisphere at Apia, Samoa: a station in eastern Australia would also be favourably situated to observe the frequent earthquakes that occur in the south-west Pacific Ocean. Assisted by the generosity of L. F. Heydon, Pigot ordered a complete set of Wiechert seismographs from Göttingen, and visited the Apia observatory. Riverview College Observatory opened as a seismological station in March 1909. Seismological observations continue to be made there.

            A great traveller despite his teaching duties, Pigot visited Bruny Island, Tasmania (1910), the Tonga Islands (1911) and Goondiwindi, Queensland (1922), to observe total solar eclipses; and observatories in Europe in 1911, 1912, 1914 and 1922 and North America in 1919 and 1922. He made observations of earth tides in a mine at Cobar (1913-19), collaborated with Professor L. A. Cotton in measurements of the deflection of the earth's crust as Burrinjuck Dam filled (1914-15) and performed Foucault pendulum experiments in the Queen Victoria Market building, Sydney (1916-17). On 1 September 1923 F. Omori, a leading Japanese seismologist, observed with Pigot a violent earthquake being recorded in the Riverview vault; it turned out to have destroyed Tokyo, with the loss of 140,000 lives.

            Fr Pigot was a member of the Australian National Research Council from 1921, president of the State branch of the British Astronomical Association in 1923-24 and a council-member of the Royal Society of New South Wales in 1921-29. On his way back from the Pan-Pacific Science Congress in Tokyo (1926), he visited the observatory at Lembang, Java, where he planned a programme of study at Riverview Observatory of variable stars. Between 1925 and 1929 Pigot measured solar radiation at Riverview and Orange, particularly in relation to long-range weather forecasting. He was seeking a site of high elevation above sea-level for this work, when he contracted pneumonia at Mount Canobolas. He died at North Sydney on 22 May 1929 and was buried in Gore Hill cemetery.

            Sir Edgeworth David paid tribute to Pigot:
            It was not only for his profound learning that scientists revered him. They could not fail to be attracted by his magnetic personality, for though frail and often in weak health, he ever preserved the same charming and cheerful manner, and was full of eagerness and enthusiasm in discussing plans for the better pursuit of scientific truth. Surely there never was any scientific man so well-beloved as he.

            Select Bibliography
            Royal Society of New South Wales, Journal, 49 (1915), p 448
            Riverview College Observatory Publications, 2 (1940), p 17
            S.J. Studies, June 1952, p 189, Sept-Dec 1952, p 323.

            ◆ HIB Menologies SJ :
            Paraphrase/Excerpts from an article published in the “Catholic Press” 30/05/1929

            “The late Father Pigott, whose death was announced last week in the ‘Press’, was born at Dundrum Co Dublin 18/09/1858, of a family which gave three generations of judges to the Irish Bench. He himself adopted the medical profession, and having taken his degree at Trinity, he practiced for a few years in Dublin and at Croom, Co Limerick. While studying at Trinity he made his first acquaintance with astronomy, when he heard a course of lectures by the famous Sir Robert Ball, then head of the Observatory at Dunsink, and Astronomer Royal of Ireland.

            In 1885 the young Doctor, already noted for his charming gentleness and self-sacrificing charity entered the Novitiate of the Society of Jesus at Dromore. he made his first visit to Australia as a Scholastic in 1888, and he taught for four years at Xavier College Kew, and Riverview Sydney. Naturally his department was Science.

            In 1892 he was sent to St Helier in Jersey to study Philosophy with the French Jesuits who had been expelled from France. It was here that he began his long battle with frailty and illness, during which he achieved so much for scientific research over his 70 years. He did his Theology at Milltown and was Ordained 1899. Two years later he volunteered to join the French Jesuits in China, and this required of him not only his scientific zeal, but also his spiritual and missionary ones. he did manage to master the Chinese language for his work, and he used to tell amusing stories of his first sermons against himself and his intonations. His health was always threatening to intervene, and so he went to work at the Zi-Kai-Wei Observatory near Shanghai. The work he did here on the Chinese Mission was to reach his fulness in the work he later did over many years in Australia, and where he went to find the climate which suited his health better. He received much training at Zi-Kai-Wei and in photography and study of sunspots at Ze-se, which had a twin 16 inch telescope.

            1907 saw him back in Australia and he set about founding the Observatory at Riverview, while teaching Science. By his death, this Observatory had a range and capacity, in terms of sophisticated instruments, which rivalled the best Government-endowed observatories throughout the world. Whilst he had the best of equipment, he lacked the administrative personnel necessary to record all the data he was amassing. His great pride towards the end was in his spectroscope for the work on Solar Radiation where he believed that ‘Long-distance weather forecasts will soon be possible, though not in my time’ (Country Life, 29/04/1929). Current farmers and graziers will owe him a lot in the future.

            The scientific work at Riverview has received recognition in Australia. Edward’s interests in the Sydney Harbour Bridge, his experiments in earth tremors at the construction of the Burrenjuck Dam, geophysics at the Cobar mines, pendulum experiments in the Queen Victoria Markets of Sydney. In 1910 he took part in a solar eclipse expedition to Tasmania, and in 1911 on the ship Encounter a similar trip to the Tongan Islands, and the Goondiwindi Expedition of 1922.

            In 1914 he was appointed by the Government to represent Australia at the International Seismological Congress at St Petersburg, though war cancelled that. In 1921 he was a member of the Australian National Research Council and sent to represent them to Rome at the 1922 first general assembly of the International Astronomical Union and the International Union of Geoditics and Geophysics. He was president of the NSW branch of the British Astronomical Association, and a member of the Royal Society of NSW. In 1923 the Pan-Pacific Science Congress was held in Australia, and during this Professor Omori of Japan was at Riverview watching the seismometers as they were recording the earthquake of Tokyo, Dr Omori’s home city. In 1926 he went to the same event at Tokyo, and later that year was elected a member of the newly formed International Commission of Research of the Central International Bureau of Seismology.

            From an early age he was a passionate lover of music, and this came from his family. he gave long hours to practising the piano when young, and in later life he could play some of the great pieces from memory. He was said to be one of the finest amateur pianists in Australia. It often served as a perfect antidote to a stressful day at the Observatory."

            Many warm-hearted and generous tributes to the kindness and charm for Father Pigott’s personal character have been expressed by public and scientific men since his death. Clearly his association with men in all walks of life begot high esteem and sincere friendship. Those who knew him in his private life will always preserve the memory of a kindly, gentle associate, and of a saintly religious.”

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

            Edward Pigot's family was of Norman origin and settled in Co Cork. Ireland. The family was a famous legal family in Dublin. He was the grandson of Chief Baron Pigot, son of judge David Pigot, brother of Judge John Pigot. He was the fourth of eight children, and was educated at home by a governess and tutors. The family was very musical, Edward playing the piano.
            Pigot went to Trinity College, Dublin, and graduated BA in science in 1879. His mentor at the university in astronomy was Sir Robert Ball, then Royal Astronomer for Ireland and Professor of Astronomy. Pigot then studied medicine and graduated with high distinction in 1882, and after postgraduate studies practiced in Baggot Street, Dublin.
            However, Pigot gave up this practice to join the Society of Jesus, 10 June 1885, at the age of 27.

            After a short teaching period at University College, Dublin, Pigot was sent to Australia in 1888 because of constant headaches, and he taught physics and physiology principally at St Ignatius College, Riverview, 1890-92. He returned to Europe for further studies, philosophy in Jersey with the French Jesuits, 1892-95, and theology at Milltown Park, Dublin, where he was ordained priest in 1898. Tertianship followed immediately at Tullabeg.

            At the age of 41 and in ill health, Pigot volunteered for the Chinese Mission in 1899, and was stationed at Zi-ka-Wei, near Shanghai, working on a world famous observatory, where
            meteorology, astronomy and terrestrial magnetism were fostered. Pigot specialised in astronomy and also studied Chinese. Like other missionaries of those days, he grew a beard and a pigtail. However, his health deteriorated and he was sent to Australia in 1903 for a few years. He then returned to Shanghai, 1905-07, before returning to Riverview in 1908.

            After visiting the Manila Observatory, he formulated plans for starting an observatory at Riverview, an activity that he believed would bring recognition for the excellence in research that he expected at the Riverview observatory He believed that seismology was best suited to the location. Pigot obtained the best equipment available for his work, with the gracious benefaction of the Hon Louis F Heydon, MLC. He personally visited other observatories around the world to gain ideas and experience, as well as attending many international conferences over the years. One result of his visit to Samoa was the building and fittings for the instruments in the half-underground, vaulted, brick building at Riverview. Brs Forster and Girschik performed the work. Some instruments, called the Wiechert Seismographs, came from Germany.

            He became a member of the Australian National Research Council at its inception in 1921, and foundation member of the Australian Committee on Astronomy, as well as that on Geodosy and Geophysics. He served on the Council of the Royal Society of NSW, and was President of the British Astronomical Association (NSW Branch), 1923-24.

            The upkeep of the Riverview observatory was borne by the Australian Jesuits and Riverview. Family and friends also gave funds for this work. When he died from pneumonia, he left at the Riverview observatory five double-component seismometers, two telescopes fully equipped for visual and photographic work, a wireless installation, clocks specially designed for extreme accuracy, an extensive scientific library, a complete set of meteorological instruments, and a solar radiation station, possessing rare and costly instruments.

            Pigot's work at Riverview included working on scientific problems of the Sydney Harbour Bridge, experiments at the construction of the Burrenjuck Dam, geophysics at the Cobar mines, and pendulum experiments in the Queen Victoria Market Buildings in Sydney In 1910 he took part in a solar eclipse expedition to Tasmania. In April 1911 he went with the warship Encounter on a similar expedition to the Tongan Islands in the Pacific, and was prominent in the Goondiwindi Solar Eclipse Expedition in 1922.

            Pigot was appointed by the Commonwealth Government to represent Australia at the International Seismological Congress at St Petersburg in 1914. He was secretary of the seismo-
            logical section of the Pan-Pacific Science Congress in Sydney, 1923, and in 1926, once more represented the Commonwealth Government as a member of the Australian Delegation at the Pan-Pacific Congress, Tokyo. In 1928 he was elected a member of an International Commission of Research, which was part of the International Bureau of Seismology, centered at Strasbourg.

            He was highly esteemed by his colleagues for his friendship, high scholarship, modest and unassuming demeanour, and nobility of character. Upon his death the rector of Riverview received a letter from the acting-premier of New South Wales, describing Pigot as one of the state's “most distinguished citizens”, and Sir Edgeworth David praised his magnetic personality and eagerness and enthusiasm in discussing plans for the better pursuit of scientific truth.

            Edward Pigot, tall and lanky, frail and often in weak health, was also a fine priest, always helper of the poor, and exemplary in the practice of poverty. He did pastoral work in a quiet way. On his scientific expeditions, he was always willing to help the local clergy and their scattered flocks. He was genuinely modest, humble, and courteous to all. Yet he was naturally a very sensitive and even passionate man, with a temperament that he did not find easy to control. He disagreed strongly with Dr Mannix on the issue of conscription - the Pigots were decidedly Anglo-Irish - and positively refused to entertain the idea of setting up an observatory at Newman under the archbishop's aegis.

            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.

            ◆ Irish Province News 2nd Year No 2 1927
            Fr Pigot attended the Pan-Pacific Science Congress in Tokyo as a delegate representing the Australian Commonwealth Government. He was Secretary to the Seismological Section, and read two important papers. On the journey home he spent some time in hospital in Shanghai, and later touched at Hong Kong where he met Frs. Byrne and Neary.

            ◆ Irish Province News 3rd Year No 1 1927
            Lavender Bay, Sydney :
            Fr. Pigot's great reputation as a seismologist was much increased during the present year by his locating of the Kansu earthquake within a few hours of the first earth tremors. “Where he deserted medicine,” the Herald writes, “that profession lost a brilliant member, but science in general was the gainer. Dr Pigot is one of the world's leading authorities on seismology, and can juggle azimuths and seismometers with uncanny confidence”.

            ◆ Irish Province News 4th Year No 4 1929

            Obituary :

            Fr Edward Pigot

            Fr Pigot died at Sydney on May 21st. He caught a slight cold which in a few days developed into T. B. pneumonia. He was very frail, and had no reserve of strength left to meet the attack. The Archbishop presided at the Requiem. The Govennnent sent a representative. The papers were all very appreciative.

            Fr Pigot was born at Dundrum, Co. Dublin on the 18th September 1858, educ-ated at Trinity College, Dublin, where he studied medicine, and took out his degrees - MB, BCh, in 1882. For the three following years he was on the staff of Baggot St Hospital, Dublin, and was Chemist with his uncle, Sir James Murray, at Murrray's Magnesia works. He entered the Society at Loyola House, Dromore, Co. Down on the 10th June 1885. He spent one year at Milltown Park as junior, and then sailed for Australia. One year at Kew as prefect,and three years at Riverview teaching chesmistry and physics brought his regency to an end. Fr. Pigot spent three years at Jersey doing philosophy, as many at Milltown at theology, and then went to Tullabeg for his tertianship in 1898. At the and of the year a very big event in his life took place. He applied for and obtained leave to join the Chinese Mission of the Paris province. For a year he worked in the Church of St. Joseph at Yang-King-Pang, and for two more at the Seminary at Zi-Kai-Wei, but the state of his health compelled a rest, and in 1913 we find him once more at Riverview teaching and trying to repair his shattered strength. He seems to have, in some measure, succeeded, for, at the end of the year ho returned to his work at Zi-kai-wei. The success however was short lived. He struggled on bravely for three years when broken health and climatic conditions forced him to yield, and he asked to be received back into the Irish Province. We have it on the highest authority that his reasons for seeking the Chinese Mission were so a virtuous and self-denying, that he was heartily welcomed back to his own province. In 1907 he was stationed once more at Riverview, and to that house he belonged up to the time of his happy death in 1929.

            It was during these 22 years that Fr. Pigot's greatest work was done - the founding and perfecting of the Riverview Observatory. The story is told by Fr. Dan. O'Connell in the Australian Jesuit Directory of 1927.

            Fr. Pigot's first astronomical training was at Dunsink Observatory under the well known astronomer “Sir Robert Ball”. Then, as mentioned above, many years were passed at the Jesuit Observatory at Zi-kai-wei.

            For some years previous to his return to Riverview, earthquakes had been receiving more and more attention from scientists, Excellent stations had been established in Europe and Japan, but the lack of news from the Southern Hemisphere greatly hampered the work of experts. It was the very excellent way in which Fr. Pigot supplied this want that has won him a high place amongst the worlds scientists.

            Thanks to the kindness of relatives and friends, and to government help, Fr. Pigot was able to set up at Riverview quite a number of the very best and most up-to-date seismometers, some of which were constructed at government workshops under his own personal supervision. At once, as soon as things were ready, Fr Pigot entered into communication with seismological stations all the world over. When his very first bulletins were received in Europe, Riverview was gazetted as a “first-order station”, and the work done there was declared by seismologists everwhore as of first-rate importance. At the time of his death Fr Pigot had established telegraphic comniunication with the International Seismoligical Bureau at Strasbourg.
            The study of earthquakes was only one of Fr. Pilot's activities, He was able, again through the generosity of his friends, to put up at Riverview, a first class astronomical observatory. It has four distinct lines of research :

            1. The photography of the heavens.
            2. Photographs of sunspots.
            3. Study of variable stars.
            4. Micrometer measurements of double stars.

            Fr Pigot also took part ill a number of solar eclipse expeditions to Tasmania in May 1910, in April 1911 to Tonga, and to Goondiwindi in 1922.

            Finally, and perhaps most difficult of all, he established at Riverview a solar radiation station. The object of such a station is to determine the quantity of heat radiated out by the sun. This quantity of heat is not constant, as was thought but variable. The work is expensive, and of a highly specialised nature. It was hoped that in course of time it would have very practical results, amongst them being the power of being able to forecast changes in climate and weather over much longer periods than is at present possible. The necessary funds were collected by a Solar Radiation Committee formed at Sydney, Supplemented by a legacy from a relative of Fr Pigot's.

            Fr Pigot's ability as a scientist is shown by the number of important positions he held, and by the number of missions entrusted to him. He was elected President of the N. S. W. branch of the British Astronomical Association in 1923 and 1924.

            He was a member of the Council of the Royal Society of NSW for several years. On the occasion of the International Seismological Congress to be held at. St. Petersburg in l914 he was appointed by the Commonwealth Government as delegate to represent Australia. Owing to the war the Congress was not held. It was on this occasion that Fr Pigot was sternly refused permission as a Jesuit to enter Russia. Even the request of the British ambassador at St Petersbourg for a passport was of no avail. It was only through the intercession of Prince Galitzin the leading Seismologist in Russia and a personal friend of the Russian Foreign Minister that the permit was granted.

            He went to Rome in 1922 as delegate from the Australian National Research Council to the first General Assembly of the Astronomical Union.

            He was Secretary of the Seismological Section at the Pan-Pacific Science Congress in Australia 1923.

            He was appointed by the Commonwealth Government as one of an official delegation of four which represented Australia at the Pan-Pacific Congress in Tokyo 1926.

            Fr Pigot was a great scientist he was also a fine musician an exquiste pianist and a powerful one. He was said Lo be amongst the finest amateur pianists in Australia. Once during a villa he was playing a piece by one of the old masters. In the same room was a card party intent on their game. Fr Pigot whispered to a friend sitting near the piano “mind the discord that's coming”. It came, and with it came howl and a yell from the card players. In the frenzy of the moment no one could tell what was going to come next. But, as Fr Pigot continued to play a soothing bit that followed, a normal state of nerves was restored, and the players settles down to their game.

            He was a great scientist, and a fine musician, but, above all and before all, he was an excellent religious. In the novieeship too much concentration injured his head, and he felt the effects ever afterwards. It affected him during his missionary work and during his own studies. His piety was not of the demonstrative order, but he had got a firm grip of the supernatural, and held it to the cud. He knew the meaning of life, the meaning of eternity and squared his life accordingly.

            His request for a change of province was in no way due to fickleness or inconstancy. He had asked a great grace from Almighty God, a favour on which the dearest wish of his heart was set, and he made a supreme, a heroic sacrifice to obtain it. That gives us the key note to his life, and it shows us the religious man far better than the most eloquent panegyric or the longest list of virtues that adorn religious life could do. Judged by that sacrifice he holds a higher and a nobler place in the world of our Society that that which his genius and unremitting hard work won for him in the world of science.

            A few extracts to show the esteem if which Fr. Pigot was held by externs :

            Father Pigot's death “removes a great figure not only from the Catholic world but also from the world of science. His fame was world-wide. He was one of the worlds' most famous seismologists”.
            “By his death Australian science and the science of seismology have sustained a loss that is almost irreprarable. He initiated what now ranks among the very best seismological observatories in the world”.
            “He was able to secure the best insitruments for recording the variations in heat transmitted from the sun to the earth for his Solar observatory at Riverview, and to make observations, which science in time will rely upon to put mankind in the possession of long range forccasts as to future rainfall and weather in general”.
            “Dr. Pigot told me that after some years it would be possible to forecast the weather' two seasons ahead”.
            “ Dr. Pigot was one of the brighest examples of simple faith in a Divine purpose pervading all the universe”.
            “It was not only for his profound learning that scientists reverenced him. They could not fail to be attracted by his magnetic pcrsonality, for though frail and often in weak health he ever preserved the same charming and cheerful manner, and was full of eagerness and enthusiasm in discussing plans for the pursuit of scientific truth. Surely there never was any scicntific man so well beloved as he”
            “Those who knew him in his private 1ife will always reserve the memory of a kindly, gentle associate, and of a saintly religious”.

            ◆ Irish Province News 5th Year No 1 1929

            Obituary :

            Fr Edward Pigot

            The following items about Fr. Pigot's youth have been kindly supplied by his brother.

            “He was born the 18th Sept. 1858 at Meadowbrook, Dundrum, Co. Dublin His first tuition was at the hands of governesses and private tutors, after which he attended for some years a day school kept by H. Tilney-Bassett at 67 Lower Mount St.

            Concurrently, under the influence of his music Master, George Sproule, his taste for music began to develop rapidly. Sproule had a great personal liking for him, and took him on a visit to Switzerland. Many years aftewards Fr. Pigot heard that Sproule (who had taken orders in the Church of England) was in Sydney. He rang him up on the telephone, without disclosing identity, and whistled some musical passages well known to both of them. Almost at once Sproule knew and spoke his name.
            iEven as a schoolboy,I can recall how he impressed me by his superiority, by his even temper, command of himself under provocation, his generosity, his studiousness and his steadiness generally.

            He entered Trinity about 1879. In the Medical School, he had the reputeof a really serious student. He was especially interested in chemistry and experimental physics. Astronomy was outside his regular course, but I remember visits to Dunsink observatory, His studies seemed to he regulated by clockwork.

            Before setting up as a doctor in Upper Baggot Street, he was resident medical attendant at Cork Street Fever Hospital, and the Rotunda Hospital, and at the City of Dublin Hospital. When in private practice at Baggot Street, he was not financially successful. I have the impression that his serious demeanour and grave appearance were against him, But I have better grounds for believing that his work amongst the poor, his unwillingness to charge fees to the needy, operated still more in the same direction. We often heard, but not from him, of his goodness to the poor. This was the time that he announced to us his desire to join the Jesuit Order. May I add that if there was one event in Ned’s life for which I have long felt joy and thankfulness, it was his desire to enter your Order.

            Years after he had left Dublin, one of his prescriptions had become locally famous, and was ordered from the chemist as “a bottle of Kate Gallagher, please”, Kate having been one of his poor friends”.

            Irish Province News 22nd Year No 1 1947

            Australia :

            Riverview :

            In 1923 Fr. Pigot built a Solar Radiation Station at Riverview, and started a programme of research on the heat we receive from the sun. This work has now been finally wound up. The valuable instruments, which are the property of the Solar Radiation Committee, were offered on loan to Commonwealth Solar Observatory, Mt. Strombo, Canberra. The offer was accepted and the instruments were sent by lorry to Mt. Strombo on February 7th. The results of the work have been prepared for publication and are now being printed. This will be the first astronomical publication to be issued by the Observatory since December 1939. Shortage of staff and pressure of other work during the war were responsible for interrupting that branch of our activities. Another number of our astronomical publications is now ready and about to be sent to the printer. We have started a new series of publications: Riverview College Observatory Geophysical Papers." The first three numbers are now being printed and will be sent to all seismological Observatories and to those scientists who may be interested.

            ◆ James B Stephenson SJ Menologies 1973
            Father Edward Pigott 1859-1929
            Fr Edward Pigott was born in Dundrum Dublin on September 18th 1858, of a family which gave three generations to the Irish Bench. Edward himself became a Doctor of Medicine, taking a degree at Trinity College, and practising first in Dublin, then in Croom County Limerick. In 1885, the young doctor entered the Society at Dromore, and made his first visit to Australia in 1888, where he spent four years teaching at Xavier College.

            Ordained in 1899, two years later he volunteered for the Chinese Mission. He learned the Chinese language in preparation for his work, and for a while tested the hardships of active service with the French Fathers of the Society. He used recall afterwards with a wry smile his efforts to preach in Chinese, and how he hardly avoided the pitfalls on Chinese intimation. I;; health, which dogged him all his life, sent him to the less arduous work of Assistant at Zi-Kai-Wei Observatory, near Shanghai. This was the beginning of his brilliant career as an astronomer.

            After six years in Shanghai, during which he mastered his science, he returned to Australia in 1907 and started the Observatory at Riverview. He started with a small telescope and a few elementary instruments for recording weather changes, and finally made of Riverview, one of the leading Observatories of the world. Honours and distinctions were showered on him. He was appointed by the Government to represent Australia at St Petersburg in 1914, in Rome in 1922, at the International Astronomical Union, and the Pan Pacific Science Congress in 1923, held in Australia.

            In spite of his prominence in the scientific world, Fr Pigott remained always to his brethren a kindly and gentle associate and a saintly religious.

            He died on May 22nd 1929, aged 70 years, battling with ill health all his life. A strong spirit housed in a frail body.

            ◆ Our Alma Mater, St Ignatius Riverview, Sydney, Australia, 1912

            Father Pigot’s Return

            On April 11th, the Community and boys went down to the College Wharf to welconie Father Pigot SJ, back to Riverview, after his extended tour through Europe. He had been absent about seven months, and during that time visited most of the leading seismological observatories on the Continent and in the British Isles. He had purposed visiting also some other observatories in the United States, Canada and Japan, on his return journey to Sydney; but a severe attack of pleurisy in Italy, during the trying mid-winter season, obliged him to hasten back to the warm Australian climate, without even being able to accept the kind invitation of Prince Galitzin to spend a few days as his guest at St Petersburg. All have heard of Father Pigot's application to the Foreign Office, London (on hearing accidentally, a day or two before, of the existence of a Russian law prohibiting members of the Jesuit Order. from entering Russia) to obtain from the Russian Government the necessary permission, in view of a short visit to Prince Galitzin's Seismological Observatory at Pulkovo. The request of the Foreign Office was refused, as everyone knows, but apparently the sequel of the story is not so generally known.

            It was during liis stay at Potsdam (Berlin) that Father Pigot received the unfavourable reply from Westminster. He at once acquainted Prince Galitzin with the refusal, whereupon the distinguished seismologist made a strong representation, resulting in his Government immediately withdrawing the prohibition. His kind letter to Father Pigot acquainting him with the Russian Government's concession, and a formal communication to the same effect from the British Foreign Office, arrived during Father Pigot's convalescence, but a delay in Europe of three months would have been necessary to allow the severe winter in St. Petersburg to pass before he could, without risk of relapse, have availed himself of the concession and kind invitation.

            Father Pigot has asked us to record his deep feeling of appreciation of the cordial greetings of the Community and boys, when they most kindly came down to welcome him at the wharf,

            We give a photograph of Father Pigot, and another of a group of distinguished seismologists assembled together from various parts of the world, at Manchester, for the International Seismological Congress (1911).

            ◆ Our Alma Mater, St Ignatius Riverview, Sydney, Australia, 1922

            Fr Pigot’s Visit to Europe : The InternationalAstronomical Union - First General Assembly, Rome, May 1922

            The First General Assembly of the Inter national Astronomical Union commenced its deliberations in May this year, in the Academy of Science (the old Corsini Palace), at Rome. That Australia in union with the other nations, might be represented at the two main conferences (Astronomy, and Geodesy and Geophysics), the Commonwealth Government having paid the necessary subscriptions, three delegates - Dr T M Baldwin (Government Astronomer for Victoria), Mr G F Dodwell (Government Astronomer for South Australia), and Father Pigot represented the Australian National Research Council at the General Assembly.

            The purpose of the Union, as set forth in this report, is - (I) “To facilitate the relations between astronomers of different countries where international co-operation is neces sary or useful; and, (2) To promote the study of astronomy in all its departments”. Each country adhering to the Union has its own National Research Council, which forms the National Committee for the promotion and co-ordination of astronomical work iul the respective countries, especially regard ing their international requirements. The countries at present adhering to the Union are Australia, Belgium, Brazil, Canada, Czecho-Slovakia, Denmark, France, Great Britain, Greece, Holland, · Itály, Japan, Mexico, Poland, South Africa, Spain, and the United States.
            When Father Pigot left us suddenly in March, we felt that indeed there must be “something on” in the scientific world to draw him away at short notice from his beloved observatory. But the meetings of the Astronoinical Union, despite their international importance, were not his only objective. His itinerary, as we shall see, was a long one, and one of his chief aims while in Europe and America, was to inspect the principal Astronomical, Seismological and Solar Radiation observatories, and to get in personal touch with the foremost scientists. of the northern hemisphere.

            Upon arrival in Europe he spent some time, successively, in the observatories of Marseilles, Nice, Geneva, and Zurich, In April he attended the Seismological Congress at Strasbourg, and then went on to Rome, taking in on his way, the Arcetri Observatory at Florence (situated, by the way, a stone's-throw from Galileo's house). While in Rome at the Conferences of the Astronomical and Geophysical Unions, he was, of course, in constant touch with Father Hagen S J, the Director of the Vatican Observatory, and though he does not say so, we may well imagine that his feelings were not untinged with sadness as he ascended the great staircase of the Government Observatory-the great Roman College of the Jesuit Order, before a Ministry more sectarian than honest usurped it.

            Before the Conferences of the General Assembly were over, the delegates were in vited by His Holiness the Pope to a special audience in the Throne Room of the Vatican. It was accepted by all. Before congratu lating themselves on the splendid success of their meetings, His Holiness spent some time in chatting freely with most of those present, shook hands with them all, and be fore their departure, had a photo taken by the Papal photographer in the Court of St. Damasus.

            The Roman Conferences over, Father Pigot lost no time in getting on his way. His first call was at the Geophysical Institute of Göttingen. Then on to Munich, and to Davos Platz for a private meeting on Sky and Solar Radiation with Dr Dorno (Head of Davos Observatory), Professor Maurer (Head of the Swiss Weather Bureau), and Professor Kimball (of the Solar Radiation Station of the Washington Weather Bureau).

            The Paris Observatory - one of the largest in Europe - came next, and after spending some time here, he went on to the Royal Observatory at Brussels. Before leaving Beigium, he had time to run down to the Jesuit Observatory at Valkenberg, near the Dutch frontier, after which he returned to Greenwich. At a dinner of the Royal Astronomical Society, at which nine of the delegates were entertained, Father Pigot's health was proposed by Father Cortie SJ, of the Stonyhurst Observatory.

            After a brief visit to Ireland, Father Pigot started out on his return journey, via America. One of his first visits on the other side was to the Jesuit Seismological Observatory at Georgetown University, Washington. While in the Capital, he spent some time at the Carnegie Observatory (Terrestrial Magnetisın), the Weather Bureau Solar Radiation Station, the Astro-physical Observatory of the Smithsonian Institute (where he renewed acquaintance with a valued friend, Dr Abbot, the President), the Bureau of Standards, and the Office of the Geodetic Survey. He was much impressed, as in 1919, with the up-to-date appliances of the Americans, and with the thoroughness of their scientific work.

            Leaving Washington, he called at The Observatory of Harvard University (Boston, Mass.), and at the University of Detroit, where he found Professor Hussey, who knows Riverview well and has been in Australia more than once on scientific work. Yerkes Observatory, near Chicago, where is installed the largest Refractor in the world, claimed him next, after which he proceeded to the famous Mt Wilson Observatory at Pasadena (near Los Angeles, Col.). Here Father Pigot was in his element, for it is with Dr. Abbott, more especially than any one else, that he has discussed the details of the projected Solar Radiation Observatory at Riverview, and from him received the most valuable assistance.

            Passing on to the Lick Observatory (Mt Hamilton, N Cal), he just missed Professor Campbell, who had left for Australia four days before as a member of the Wallal (WA) Eclipse Expedition. Professor Tucker, however, the locuin tenens, showed hiin every kindness.

            Father Pigot's final visit before embarking for Australia was to the Canadian Government Observatory (Victoria, BC), which possesses the most powerful telescope in the British Empire (73in. Reflector). In the realm of instrumental astronomy Canada has outstripped all the other Dominions, and even the Mother Country herself.

            It is superfluous to emphasise the immense value Father Pigot derived from his visits to the leading scientific men of the world, picking up hints, seeing new methods, and the most modern appliances for the subject nearest and dearest to his heart.

            That the Riverview Observatory will gain by his experiences, and that the new Solat Radiation Observatory will receive a new fillip, goes without saying:

            ◆ Our Alma Mater Riverview 1929

            Obituary

            Edward F Pigot

            Father Pigot was born at Dundrum, County Dublin, on September 18, 1858. He adopted the medical profession, and practised for a few years in Dublin. In 1885 he entered the Novitiate of the Society of Jesus at Dromore, County Down. He made his first visit to Australia as a Jesuit scholastic in 1888, and taught for four years at Xavier College, Melbourne, and St Ignatius' College, Sydney. Naturally, his department was science. He completed his theological studies in Milltown Park, Dublin, and was ordained in the summer of 1899. Two years later he volunteered for the arduous China Mission, where the French Fathers of the Society of Jesus were endeavouring to Christianise the vast pagan kingdom - an act revealing fires of missionary zeal and personal devotion probably unsuspected by those who knew only the retiring scientist and scholar of later years. His sacrifice was accepted, and recompensed in a striking manner. He did, indeed, master the Chinese language in preparation for missionary labours, and for a while tasted the hardships of active service.

            He returned to Australia in 1907, and immediately set about founding an observatory at Riverview, while teaching science on the college staff. When death called him he had gathered at Riverview five double-component seismometers, two telescopes fully equipped for visual and photographic work, a wireless installation, clocks specially designed for extreme accuracy, an extensive scientific library, a complete set of meteorological instruments, and what he most valued in his later years, a solar radiation, station, possessing rare and costly instruments, such as are possessed by only a few other, and these Government-endowed, stations throughout the world.

            Fr. Pigot's in terest in the scientific problems of the Sydney Harbour Bridge, his experiments at the construction of the Burrenjuck Dam, in geophysics at the Cobar mines and elsewhere, his pendulum experiments in the Queen Victoria Market Buildings in Sydney, are well known. In 1910 he took part in a solar eclipse expedition to Tasmania; in April, 1911, he went with the warship Encounter on a similar expedition to the Tongan Islands in the Pacific, and was prominent in the Goondiwindi Solar Eclipse Expedition in 1922.

            Father Pigot was appointed by the Commonwealth Government to represent Australia at the International Seismological Congress at St. Petersburg in 1914. The outbreak of war prevented the Congress being held. In 1921 he was chosen as a member of the Australian National Research Council, and in 1922 went to Rome as its representative at the first general assembly of the International Astronomical Union, and of the International Union of Geodetics and Geophysics. He was elected President of the NSW branch of the British Astronomical Association in 1923 and 1924. For many years he was a member of the Council of the Royal Society of NSW.

            At the Pan-Pacific Science Congress, held in Australia in 1923, Father Pigot was secretary of the seismological section. In 1926 Father Pigot was once more chosen by the Commonwealth Government as a member of the Australian Delegation at the Pan-Pacific Congress, held in Tokyo, in October, 1926. In December of last year he received word from the secretary of the Central International Bureau of Seismology, Strasburg, that he had been elected member of an International Commission of Research, formed a short time previously at a congress held in Prague, Czecho-Slovakia.

            Many warm-hearted and generous tri butes to the kindliness and charm of Father Pigot's personal character have been expressed by public and scientific men since his death. Clearly his associa tion with men in all walks of life begot high esteem and sincere friendship. Those who knew him in his private life will always preserve the memory of a kindly, geritle associate, and of a saintly religious. RIP

            -oOo-

            The Solemn Office and Requiem Mass were celebrated at St Mary's North Sydney in the presence of a large congregation. His Grace the Archbishop presided, and preached the panegyric, and a very large number of the priests of the Diocese were present. Representatives of all classes were amongst the congregation, as may be seen from the list, which we cull from the “Catholic Press”.

            The Government was represented by Mr J Ryan, MLC, and the Premier's Department by Messrs. F C G Tremlett and C H Hay. Other mourners included Professor Sir Edgeworth David, Professor C E Fawcitt (Dean of the Fa ulty of Science in Sydney University), Professor H G Chapman, Professor L A Cotton (president of the Royal Society of NSW), Professor T G . Osborn (chairman of the executive committee of the Australian National Research Council), Dr and Mrs Conrick, Dr P Murray, Dr Noble, Dr Murray Curtis, Dr H Daly, Dr Armit, Dr G H McElhone, Dr Wardlaw (president of the Linnean Society), Dr Robert Noble, Dr James Hughes, Messrs Cecil O'Dea, M J Mc Grath, H W and J N Lenehan, Austin Callachor (St Aloysius' Old Boys' Union), J Boylan (St Ignatius' Old Boys' Union), K Ryan, J Hayes, I Bryant, G E Bryant, K Young, R W Challinor (Sydney Technical College), James Nangle (Government Astronomer), O J Lawler, V J Evans, K E Finn, F W Brennan, J and I McDonnell, J Burfitt, and W S Gale, E Wunderlich, Dr Bradfield, Messrs L Campbell, L Bridge jun, Harold Healy, J Edmunds, E P Hollingdale, T Thyne, H Tricker (German Consul, representing the German Scientific Societies), W H Paradice, J. J. Richardson, W Poole (representing the Council of the Royal Society), K M Burgraaff (German Geographical Survey), E W Esdaile, A P Mackerras, E Gardiner, F S Manse (Under-Setretary for Mines), E C Andrews (Mines Department), W S Dun (Geological Survey), E H Matthews, F K Du Boise, Herbert Brown, R H Bulkeley, FRAS, M B Young, O S Cleary.

            Letters of condolence were received from the following :The Old Boys' Union, NSW Chamber of Agriculture, The Shires Association of NSW, Dr C J Prescott (Headmaster, Newington Coll ege), Lane Cove Municipal Council, British Astronomical Association (NSW Branch), Commonwealth Council for Scientific and Industrial Research, Chemical Society of the Sydney Technical College, the Royal Society of New South Wales, The Hon Sir Norman Kater, Kt, MLC, and many others.

            The following letter was received from: the New South Wales Cabinet:

            Premier's Office, Sydney, N.S.W.
            22nd May, 1929.
            Dear Sir,
            At a meeting of the Cabinet this morning mention was made of the sad loss this State has sustained in the death of Reverend Father Pigot, one of its most distinguished citizens. I was invited by my colleagues to convey to you, as Principal of the eminent educational establishment, with which Father Pigot had the honour to be associated, an. expression of the deepest sympathy from the Members of the New South Wales Ministry.

            The memory of Father Pigot, who was a personal friend of many of us, will be kept ever green by reason of his high scholastic and scientific attainments, modest and unassuming demeanour, and easy of character.
            Yours faithfully,

            E. A. BUTTENSHAW,
            Acting Premier,


            The Rev Father Lockington SJ, StIgnatius' College, Professor

            H, H. Turner, of the British Association and the International Seismological Summary, speaks of “the splendid work done by Father Pigot in seismology; Riverview has been for many years our standby in the discussion of earthquakes near Australia”.


            Professor Sir Edgeworth David, quoted in the “Catholic Press”, writes:

            “By his death Australian science and the science of seismology have sustained a loss that is almost irreparable. He initiated what now ranks among the very best seismological observatories in the world. He was able to secure the best instruments for recording the variations in heat transmitted from the sun to the earth for his solar observatory at Riverview, and to make observations. This science in time we will rely upon to put mankind in possession of long range forecasts as to future rainfall and weather in general.

            He was well known to all leading physicists and astronomers, and entirely because of his great reputation the University of Sydney was able to borrow for a period of six years some extremely valuable pendulums from Germany for measuring small displacements of the earth's crust at the great reservoir at Burrenjuck.

            It was not only for his profound learning that scientists reverenced him. They could not fail to be attracted by his magnetic personality, for though frail and often in weak health, he ever preserved the same charming and cheerful manner, and was full of eagerness and enthusiasm in discussing plans for the better pursuit of scientific truth. Surely there. never was any scientific man so well beloved as he”.

            ◆ Our Alma Mater, St Ignatius Riverview, Sydney, Australia, Golden Jubilee 1880-1930
            The New Seismographs at Riverview

            That Seismology, and especially Seismographs, are in the air at present, there can be no doubt. We have recently experienced in Sydney such a series of earthquake tremors, some of which have been usually large, and all coming on top of one another, as it were, that the subject was a common topic of conversation for several weeks. But the greatest interest centred not so much on the earthquakes as on the Riverview Seismograph that recorded them. When, a few weeks ago, the papers announced that a big and destructive earthquake had occurred so many thousands of miles away, "A big earthquake somewhere," one Melbourne Daily headed the re port-the safe announcement following that it was possibly in the sea somewhere, did much, we are sure, to nullify any exciting effect the tid ngs might have had on even unsceptical readers. The news two days later, however, that a severe earthquake had taken place in Sumatra, and that 250 people had been killed, made the Riverview Seismograph not only known, but famous. With Father Pigot's permission (or, shall I say, with out Father Pigot's permission?) I purpose giving a short account of the Seismographs to accompany our illustrations,

            The idea, as a mere remote possibility, of starting a Seismographical Observatory at Riverview, occurred to Father Pigot a few years ago at Zi ka-wei (Shanghai), just when leaving for Australia, where he was oblijed by ill-health to return, and received a fresh impetus when he was passing through Manilla on the voyage south. The splendid seismographical work done by the Fathers for many years at these two great Jesuit Observator ies of the Far East (not to speak of all that they have achieved in their other departments, viz., Meteorology, Terrestrial Magnetism, and Astro nomy, above all, of the tens of thousands of lives saved by their typhoon warnings during the last thirty years), was a sufficient incentive to Fr Pigot, who had been on the staff of the former Observatory for some time, to attempt a small beginning of at least one branch of similar high class work in Australia. No doubt excellent records had been obtained for several years in Australia and New Zealand by the well-known instrument of the veteran Seismologist, Professor Milne; but it was interesting to see what results would be obtained by a more modern type of Seismograph of one or other of the recent German models. Those of Professor Wiechert, of Gottingen University, were decided upon, if funds would permit. The decision was most unexpectedly confirmed by the arrival in Sydney shortly after, on his way home to Germany, at the expiration of his term of office as Director of the Samoa Observatory, of Dr Linke, who showed his Wiechert earthquake records to Father Pigot, at Riverview. Dr Linke, who now, by the way, is Director of the Geophysical Institute in Frankfort (Germany), has since taken the kindliest interest in our embryo Observatory.

            But where was all the necessary money to come from? Needless to say, a lot of expense was involved. As two of the principal instruments are now installed, we may say that nearly the whole of the expense of the larger (horizontal) Seismograph was defrayed by our kind and generous friend and neighbour, the Hon Louis F Heydon, MLC - a man whose charity is equalled only by his love of learning and scientific progress ad majorem Dei gloriam. To the Hon Mr Heydon, therefore, for the great pioneer part he played in giving Seismology a foothold in Riverview, not Father Pigot's alone, but Riverview's warmest thanks are due. But though Seismology has certainly got a foothold in Riverview, it must be remembered that at present our Observatory is only in an embryonic condition. Space has been provided in the building for other Geophysical re search work, to be carried out later on, when, like the Hon. Mr. Heydon, other lovers of scientific research shall have recognised in the Riverview Observatory, a work deserving of their patronage and generosity.

            In July, 1908, Father Pigot paid a visit of three weeks to Samoa, where, through the kindness and courtesy of the Director of the Observa tory, Dr. Angenheister, and his assistants, he was able to study the construction and working of the various instruments, the methods for the reduction of the records, etc. On his return, he set about erecting the building and fittings for the instruments the half-underground, vaulted, brick building (not as yet covered with its protecting mantle for tem perature), and woodwork fittings. These were admirably constructed respectively by Brother Forster SJ, and Brother Girschik SJ, with their usual indefatigable care. In the early autumn the instruments arrived from Germany, and soon afterwards they were recording tremors and earthquakes. The instruments are amongst the most modern in use at the present day, and are known as the Wiechert Seismographs or Seismometers, named from their designer, Professor Wiechert. Until quite recently they were not numerous, being confined, with the exception of the Samoa instrument, to European Observatories. Now, however, they are being installed in various regions of the globe. The extreme delicacy of the instruments is almost incredible; an unusual weight on the floor of the Observatory (a party of visitors, for example), even at some distance from the instruments, would be sufficient to cause serious derange ment of the recording pens; the ocean waves dashing on the coast six miles away on a rough day are frequently recorded. It is in this extreme delicacy that the value (and, incidentally, the trouble) of the instruments consists. As a consequence they demand the most careful handling, and almost constant attention.

            There are two instruments: a Horizontal Seismograph and a Vertical Seismograph, to receive, as the names suggest, the horizontal part (or component, as the scientists call it), and the vertical part respectively of the earth-waves set up by any seismic disturbance. The Horizontal Seismograph, however, consists practically of two Seismographs in as much as it separates the waves it receives into two directions; NS and EW, giving a separate record for each, as may be seen from the two recording rolls hang ing down in front.

            The horizontal is an inverted pendulum whose bob is a large iron cylindrical (or drum-shaped) mass of 1000 kilograms, or a little over a ton weight. This mass is supported on a pedestal which is poised on four springs set on a large concrete pillar built on the solid rock, and separated from the surrounding floor by an air-gap one inch wide. When an earth quake occurs in any place, that place becomes the centre from which earth waves travel in all directions, through the earth and round the earth (surface waves). These waves on reaching Riverview disturb our concrete pillar, and set the pendulum in motion. The iron mass is reduced to a "stable equilibrium” by a system of springs, so that when the base is disturbed, the large mass will not fall over, but will oscillate or swing backwards and for wards till it comes to rest again. Now, a very ingenious air-damping arrangement (the two drum-like structures over the mass) destroys the oscillation or swing set up in the mass by the first wave, so that the second and third and succeeding earth-waves will not be affected by the oscillation of the mass itself, but each wave, no matter how quickly it comes after the others, will have its own effect on the mass. Consider, for illustration sake, one of those now-antiquated punching-ball apparatus that consist of a heavy leaden circular base, into the middle of which is inserted a stout four or five-foot cane, on the top of which is fixed the punching ball. When you punch this ball it and the cane oscillate, or swing backwards and forwards (the heavy base remaining stationary). If you determine to hit out at this ball at a fixed rate, say thirty punches a minute, you cannot be certain that every blow will have its full effect on the ball-in many cases you may not hit the ball at all. But if you contrive to make the ball stationary, so that it keeps still, or moves very little, when you punch it, every punch, no matter at what rate you punch it, will catch the ball and have its full effect upon it. In somewhat the same way our large iron mass is kept as stationary as possible, by the damping cylinders, while each earth-wave has its full effect upon it. This effect is received by the arrangement of levers above the mass, and magnified enormously, which magnified effect is traced by the recording stylus or pen--a tiny platinum pin-on the smoked re cording roll of paper, Waves coming in a N or S direction are recorded on one of the rolls; those in an E or W direction are recorded on the other, while waves coming in any other direction are recorded on both.

            The Vertical Wiechert Seismograph is a Lever-Pendulum, consisting of an iron mass of 160lbs. weight at the end of an arm (under the wooden temperature-insulation box), and a spiral spring (enclosed in the box) be tween the weight and the fulcrum, the weight and the spring keeping the arm of the lever in equilibrium. Hence this pendulum can move only up and down, only by the vertical part of the earth-waves. The effect, as before, is highly magnified and recorded by the stylus. The damping (drum-like) arrangement in this instrument is seen at the left-hand back corner of the table. The temperature-insulation box is simply a double-walled wooden jacket packed with carbon, to protect the spiral, as well as a zinc-steel grid iron compensation, from change of temperature. One of the greatest difficulties with these instruments is keeping the instrument room at the same temperature always. For this reason the brick building is not yet nearly completed, as it will have to be covered by a thick layer of protecting material, which will finally have to be covered by a proper roofing. Again, scientifically inclined and generously disposed friends, please note!

            To lessen any disturbance from the room itself (visitors, etc.) the floor of the building is covered with sand to the depth of a few inches, and in the case of the Horizontal, an air gap to the depth of a few feet separates the instrument from the surrounding floor.

            The records, which are changed every twenty-four hours, are traced on specially-prepared smoked paper, and can be fixed at once with a suitable varnish. On the instruments, the records are stretched by drums which, by a very nice clock-work device (c.f, weight and escapement) are rotated once every hour, and moved to the right at the same time. Furthermore, by an ingenious electro-magnetic contrivance connected with a Wiechert contact-clock (seen with the Vertical Seismograph), the hours and minutes are accurately recorded on the earthquake tracing itself, and not at the side. Consequently, the exact second almost at which a distur bance begins is known. The rate of tracing is about fourteen millimetres per minute for the Horizontal, and ten millimetres per minute for the Vertical Seismograph.

            To the uninitiated, at least, the results in the matter of records are really marvellous. They are worth the trouble they entail, and they do en tail lots of trouble. So far, there have been records of at least four considerable earthquakes (one of which has been already identified), as well as eight or nine smaller ones. Some of these have probably been submarine, and can be localised when reports come in from other distant Observatories. There is one more point to be treated in this rather crude explanation, and it will explain the last sentence. How is the distance of the earthquake ascertained? Well, in a large seismic disturbance, if situated at a considerable distance, preliminary earth tremors or short waves precede the long earthquake-waves. The distance of the centre of the disturbance (which usually lasts for an hour or two) can be calculated from the time elapsing between the first preliminary tremors, and the beginning of the long waves. Consequently when three Observatories sufficiently distant and suitably situated calculate the distance of a particular shock, say, in mid-ocean, the actual centre can be found by simple geometry.

            I have tried to give a simple, straightforward, unscientific explanation of the instruments, without going into more detail than was absolutely necessary. In fact, it would be unwise to go into much detail, for, if I did, I should probably become helpless very soon, and should require a kind and helping hand from Father Pigot to extricate me. But the calculations involved are terrific—a fact that will appear plausible when we say (I have it on Father Pigot's word) that the pressure of the stylus on the record, equivalent to a weight of one milligram, must be allowed for in the reductions of the observations.

            IE IJA J/607 · Person · 04 June 1931-09 October 2005

            Born: 04 June 1931, Castletroy, Limerick City, County Limerick
            Entered: 07 September 1948, St Mary's, Emo, County Laois
            Ordained: 04 September 1962, Kaiserdom Sankt Bartholomäus (Frankfurter Dom), Frankfurt am Main, Germant
            Final Vows: 02 February1966, Chiesa del Gesù, Rome, Italy
            Died: 09 October 2005, Cherryfield Lodge, Milltown Park, Dublin

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

            Father was a doctor and the family lived at Belmont, Ennis Road, Limerick City.

            Educated at National and Convent schools and then at Crescent College SJ for nine years.

            1948-1950: St Mary's, Emo, County Laois, Novitiate
            1950-1953: Rathfarnham Castle, Dublin, Juniorate, UCD (Arts)
            1953-1956: St Stanislaus College, Tullabeg, County Offaly, Philosophy
            1956-1959: Belvedere College SJ, Great Denmark Street, Dublin, Regency
            1959-1960: Milltown Park, Sandford Road, Dublin, Theology
            1960-1963: Sankt Georgen Offenbacher Landstraße, Frankfurt, Germany (GER I), Theology
            1963-1964: Rathfarnham Castle, Dublin, Tertianship
            1964-1967: Pontifical Biblical Institute, Piazza della Pilotta, Rome, Italy (ROM), Theology
            1967-1976: Milltown Park, Sandford Road, Dublin, Teaching at Milltown Institute of Theology and Philosophy and at Pontifical Biblical Institute, Rome (1 Semester each)
            1970-1976: Teaching at Milltown Institute of Theology, Superior of Scholastics
            1976-1977: Betagh House, Palmerston Villas, Rathmines, Dublin, Teaching at Milltown Institute of Theology and Philosophy
            1978-1979: Gonzaga University, East Boone Avenue, Spokane WA, USA (ORE), Chair in Sacred Scripture
            1979-1983: Milltown Park, Sandford Road, Dublin, Teaching and Dean of Theology at Milltown Institute of Theology and Philosophy
            1983-1989: Luis Espinal Community, Gardiner Place, Dublin, President, Milltown Institute, Teaching, Writer
            1987-1989: Superior from 31/07/1987, President, Milltown Institute, Teaching, Writer
            1989-1990: Capilla Parroquial "El Despertar", Calle La Granjita, San Salvador, El Salvador (CAM), Curate
            1990-1992: Theologate, Jardines de Guadalupe, Avenida Rio Lempa, San Salvador, El Salvador (CAM), Teaching, Curate
            1992-1995: Templo Patronal San Antonio Abad, Calle La Granjita, San Salvador, El Salvador (CAM), Vice, Superior, Parish Priest, Teaching at Universidad Centroamericana (UCA), Boulevard de Los Proceres, San Salvador, El Salvador
            1995-1996: Belvedere College SJ, Great Denmark Street, Dublin, Sabbatical, Awaiting assignment
            1996-1999: St Peter’s Major Seminary, Zomba, Malawi (ZAM), Teaching
            1999-2000: Peter Faber, Brookvale Avenue, Belfast, County Antrim, Ecumenical and Reconciliation Ministry
            2000-2001: Faber House, Kirkland Street, Cambridge MA, USA (NEN), Sabbatical
            2001-2004: St Mark Catholic Church, Coeur D Alene Avenue, Venice CA, USA (CAL), Curate
            2004-2005: St Francis Xavier, Gardiner Street, Dublin, Praying for Church and Society at Cherryfield Lodge, Milltown Park, Dublin

            ◆ Companions in Mission1880- Zambia-Malawi (ZAM) Obituaries
            and
            https://ordo.jesuitssouthern.africa/obit/10-09-2005%20%E2%80%93%20James%20McPolin.pdf

            James McPolin was born in Limerick and educated at the Jesuit Crescent College. In 1948 he entered the Society at Emo and followed the standard course of studies of the Irish province. After a year’s theological studies at Milltown Institute he transferred to Frankfurt a.M. for his final years of theology.

            Jimmy as a scholastic always gave the impression of youth and energy. He was deeply interested in sports of all kinds and persuaded those of us studying philosophy with him to build a basket-ball court on which he tutored the ignorant among us in the rules of the game. He sailed through his Jesuit studies effortlessly and we were not surprised when he was sent to the Biblical Institute in Rome for a Doctorate in Sacred Scripture. Thus he lectured in Scripture for 23 years at the Milltown Institute, Dublin, alternating semesters for 3 years with the Biblicum in Rome. Subsequently he also taught scripture at Gonzaga University, Spokane, at the University of Central America (UCA, El Salvador) and at St.Peter’s Seminary in Zomba, Malawi. His textbook on St.John’s Gospel is still very popular with students of scripture.

            He was elected as the representative of the Irish Province for the 32nd General Congregation of the Jesuits in Rome in 1975 and was deeply involved in drafting the document of that Congregation on the formation of our young men. He acted as the Irish Provincial’s delegate for formation for many years.

            After serving as Dean of the Theology Faculty at Milltown Institute for four years he was appointed as President of the whole Institute. During this time he was transferred to a small community of scholastics living in poor quarters in the centre of Dublin city. During his seven years in that community he showed great concern for the difficulties of the poorer neighbours. His cycling to work every day to and from his office at Milltown, 6 km away, surprised many of his academic colleagues at the Institute.

            In 1989 he moved to San Salvador in Central America where he worked as assistant priest in the Jesuit Parish, eventually becoming the Parish Priest. When he first arrived in San Salvador he was invited to visit the University community for a meal and spend the night with them because of the curfew. In fact there was some urgent business in the parish which prevented him from accepting the invitation. That was the night in which the six Jesuits in the University community together with their housekeep and her daughter were murdered by the army. Jimmy thus narrowly escaped sharing their fate.

            On his return from San Salvador in 1996 he joined the small group of Jesuits who were teaching at St. Peter’s Seminary at Zomba, Malawi. He first studied the local Chi-Chewa language and then settled into teaching scripture for five semesters.

            He had a very good relationship with the Malawian seminarians: he always greeted his class with the word “Wawa” which is a term of great respect in Chewa and which invariably elicited a loud response. He set himself up as coach of the football team and could be seen at half-time surrounded by a ring of players whom he harangued in a good natured way. He also endeared himself to the teaching staff by the jokingly provocative way he would express some outrageous opinion during meals at our ‘round table’ which would immediately spark a lively discussion.

            His deep commitment to the Faith and Justice agenda proposed for Jesuits by GC 32 was very obvious in his homilies at the daily Liturgy – he would illustrate his point by telling stories from “a certain parish where I served”. He was referring to the San Antonio Abac parish in El Salvador where he served as parish priest and where one of his predecessors and several young people on retreat had been shot by the military a few years before.

            When he returned to Ireland he joined the Belfast community for a year and contributed to their efforts in the reconciliation between opposing factions in Northern Ireland. This was followed by a year’s sabbatical at Cambridge, Mass. and then by three years in the parish at Venice, California where his fluency in Spanish was appreciated by the many hispanic parishioners.

            A series of strokes starting in 2004 forced his return to the Irish nursing unit at Cherryfield and he died there on 9 October, 2005.

            https://www.jesuit.ie/news/remembering-james-mcpolin-sj/

            In his homily at the funeral of James McPolin SJ, Michael O’Sullivan recalls a life dedicated to faith and justice in El Salvador, in Malawi and here in Ireland. He also remembers

            Jimmy as a dedicated and innovative president of the Milltown Institute.

            About two years ago Jimmy said to me that he felt most alive and of most use during the years he was in El Salvador (1989-96) – despite the awful suffering among the people and the deadly danger that shadowed his own life. He went there straight after his term as President of Milltown Institute (1983-89). He did so because of his commitment to and companionship with the God whose love makes the promotion of justice an absolute requirement.

            Jimmy had hardly arrived in the country when six Jesuits, a woman (Elba Julia) and her daughter (Celina), were murdered by an army death squad at the Jesuit residence on the grounds of the University of San Salvador. The Jesuits were murdered because of their commitment to the faith that does justice; the women, who had taken refuge with the Jesuits after their home had been damaged by gunfire, were killed so as to leave no witnesses. Jimmy could have been among the dead that night, 16 November 1989, given that he had deferred accepting an invitation to stay with the Jesuit community at the University until he had spent more time among the ordinary people. (2) Afterwards his concern to see justice done in the case of his dead Jesuit companions and the two women was viewed by him as a way also of promoting justice for the people of the country. In a letter to members of his family in Ireland in 1990 he wrote: “The future of justice is obfuscated by the fact that the trial of the soldiers for the killings is being impeded by false evidence of the military and by the collusion of the American Embassy and Government.” (3)
            You may be aware of the memorial bell on the Milltown avenue in front of the Irish School of Ecumenics building. It was put up in honour of those who were killed that night. One of the dead Jesuits, Amando Lopez, had studied theology at Milltown, and was ordained to the priesthood in this chapel. You can see him in the 1965 ordination photo on the corridor outside this chapel. Another of the dead Jesuits, Ignacio Ellacuria, had done part of his Jesuit formation in Dublin as an ordained priest. The memorial bell will also always be a reminder of the third president of the Institute and the values that took him to El Salvador at that time.

            Jimmy also narrowly escaped death at a subsequent date when he found himself under the table while army bullets were sprayed around the room. He was the pastor of San Antonio Abad parish, where a predecessor, and several young people on retreat, had been slain by the army in 1979. I stayed with Jimmy and the Jesuit community at San Antonio Abad during part of my time in El Salvador in 1991 and 1992. One day he asked if I would like to see the new houses he was having built for the poor. We headed toward a four wheel drive vehicle. Remembering that Jimmy did not drive in Ireland, and knowing I did not feel like handling such a large vehicle there and then in San Salvador, I asked him who would be our driver. He told me he would drive. He proved to be a very able driver, having become such out of his desire to serve the poor more effectively.

            To understand the development of Jimmy’s commitment to economically poor and politically persecuted people it is necessary to know that in 1974-75 the Jesuits worldwide committed themselves to the work of justice as integral to the service of faith and that Jimmy was one of two Jesuits elected by his Irish colleagues to represent them in Rome where that decision was taken. Then in 1980 I asked him as a leading scripture scholar to review a book that was generating a lot of interest at the time, namely, Jose Miranda’s Marx and the Bible. (4) He told me later that reviewing this book led to a quantum leap in his Jesuit commitment to what had been decided in Rome some years earlier. Viewed from the perspective of spirituality as an academic discipline it can be said that his quantum leap of faith was facilitated by the practice of an intense reading experience. Other kinds of practices would evoke, express and enhance his conversion.

            In that year, 1980-81, some of us here at the Institute – students at the time – thought the Institute should take an initiative to stop the intended tour of apartheid South Africa by the Irish rugby team. We held an all night vigil at the premises of the IRFU and collaborated with others in organising and taking part in protest marches on the streets. Jimmy, who was the Dean of Theology at the time, was one of very few academic and administration staff to join us. He also went on a placement to Brixton, England, around that time to work with marginalised black people. This commitment to black people reappeared strongly after his years in El Salvador when he went to live and work in Malawi (1997-99). One of his former Malawian students told me that Jimmy was a friend of the poor and oppressed, and that he lived what he taught from the Bible. This was also true of him in Ireland.

            During his years as President of Milltown Institute he accepted an invitation from Seamus Murphy, now a member of the Philosophy Faculty, to live in inner city Dublin as a member of the Jesuit community called after Luis Espinal. Espinal was a Catalan Jesuit who had been murdered in Bolivia for his commitment to the faith that does justice. The Espinal community, which had been brought into being in 1980, the year of Espinal’s martyrdom, by Seamus, Kevin O’Higgins, the former Dean of Philosophy, and myself, when we were students at Milltown, and which was joined almost immediately by John Moore, then a Professor and Head of Department at UCD, was committed to simple living, was a friend to the flat dwellers in the local Dublin Corporation estates, and was a meeting place for social action groups. Jimmy used to cycle to and from Milltown in those years. He also participated regularly in protests outside the U.S. embassy against U.S. foreign policy in Central America, protests in which some staff and students at the Institute took a prominent part.

            In line with how he understood and lived his faith and scholarship a defining characteristic of his Presidency was the way he enabled the teaching of liberation and feminist theologies to progress in the Institute. He welcomed me on the staff in 1986 and I am grateful to him for the support he gave me to teach these theologies. Una Agnew, the first female head of a programme at the Institute, and now Head of the Dept. of Spirituality, remembers his commitment to improving the situation of women, while Dominique Horgan, now the Archivist, remembers how he initiated the Adult Religious Education programmes, of which she was the first Director. This commitment to adult religious education is also reflected in the fact that during his years as President he taught scripture at the People’s College, which was located near the Espinal community. He did so there in order to reach out to people who at that time would not come to places like Milltown because of their social class, feelings about the Catholic Church, or educational attainment. Jimmy was a great success with such groups.

            After his years in Malawi, following his term as President of the Institute, and his years in El Salvador, Jimmy went to Belfast to be in solidarity with those struggling for peace and justice there. During that time he also wrote a series of very fine articles on scripture texts for readers of the Sacred Heart Messenger. Then, given his language skills, and feeling for Latino peoples, he went to California to be a pastor in a parish with a very large Latino population. While there he suffered a stroke, and had to return to Ireland. More strokes followed. He died on October 9th. May he rest in peace, and may we be inspired by the way he lived the Institute motto to bring scholarship to life. Amen. Alleluia!

            ◆ Interfuse No 128 : Special Issue June 2006

            Obituary

            James (Jimmy) McPolin (1931-2005)

            4th June 1931: Born in Limerick
            Early education at Crescent College, Limerick
            7th September 1948: Entered the Society at Emo
            8th September 1950: First Vows at Emo
            1950 - 1953: Rathfarnham - Studied Arts at UCD
            1953 - 1956: Tullabeg - Studied Philosophy
            1956 - 1959: Belvedere - Teacher (Regency)
            1959 - 1960: Milltown Park - Studied Theology
            1960 - 1963: Frankfurt am Main, Germany - Studied Theology
            4th September 1962: Ordained at Frankfurt, Maine
            1963 - 1964: Tertianship at Rathfarnham
            1964 - 1967: Biblical Institute, Rome -D.S.S.
            2nd February 1966: Final Vows in Rome
            1967 - 1976: Milltown Park -
            1967 - 1970: Professor of Sacred Scripture / Rome in alternate semesters
            1970 - 1976: Milltown Park - Professor of Sacred Scripture; Superior of Scholastics
            1976 - 1977: Betagh House - Professor of Sacred Scripture at Milltown Park
            1977 - 1978: Milltown Park - Professor of Sacred Scripture
            1978 - 1979: Gonzaga Univ., Spokane, WA, USA - Professor of Sacred Scripture
            1979 - 1983: Milltown Park - Professor of Sacred Scripture; Dean Theology Faculty
            1983 - 1990: Espinal community -
            1983 - 1990: President, Milltown Institute; Lecturer in Sacred Scripture, Writer
            1987 - 1990: Superior
            1990 - 1998: El Salvador - learning language and parish work
            1998 - 1999: Malawi - Lecturer in Sacred Scripture at St. Peter's Seminary
            1999 - 2000: Belfast- Ecumenical and Reconciliation Ministry
            2000 - 2001: Sabbatical - Faber House, 42 Kirkland Street, Cambridge MA
            2001 - 2004: Venice, California - Associate Pastor, St. Mark's Church
            2004 - 2005: Gardiner Street - Residing in Cherryfield
            9th Oct 2005: Died at Cherryfield Lodge, Dublin

            Father Jimmy McPolin was admitted to Cherryfield Lodge on April 5th, 2004 for respite care following a stroke in the USA. While his mobility was poor at times he was self caring for the first six months. Then he was admitted to St. Vincent's Hospital on four occasions, having suffered more strokes. His condition deteriorated over this time and in the last six months to a year he needed full nursing care. In that time his mental state also deteriorated. He was unable to converse and was unaware of his surroundings. However, he did appear to know some of the staff.

            Michael O'Sullivan writes:
            Jimmy was a fellow Limerick man and past pupil of the old Crescent College. I did not meet him, however, until I went to Milltown to study Philosophy in 1974. I found our first meeting painful. I was struggling to come to terms with life in the Milltown of that era after three years in the company of many women friends at UCD, and he, in his role as “Superior of Scholastics”, did not understand that. But he changed. He was an architect of the Formation document at GC 32 with its focus on “the integrated character of apostolic formation”. He also got in touch with his “inner child” and would express this, for example, by dressing up as Santa Claus at the Christmas staff party in Milltown Institute in an effort to lighten up what could be an over sombre atmosphere. His preference to dress in grey rather than the customary clerical black meant that on one occasion at least he was taken for a Protestant minister. This happened when he visited my mother, who did not know him at the time. When she answered the door to him and lie asked her if she was Mrs. O'Sullivan, she replied that, yes, she was, but that she was a Catholic!

            In a conversation with Jimmy about two years before he died he said to me that he felt most alive and of most use during the period he was in El Salvador (1989-96) - despite the awful suffering among the people and the deadly danger that shadowed his own life. He went there after his term as President of Milltown Institute (1983-89). He did so because of his commitment to and companionship with the God whose love makes the promotion of justice an absolute requirement. Jimmy had hardly arrived in the country when six Jesuits, a woman (Elba Julia) and her daughter (Celina), were murdered by an army death squad at the Jesuit residence on the grounds of the University of San Salvador. The Jesuits were murdered because of their commitment to the faith that does justice; the women, who had taken refuge with the Jesuits after their home had been damaged by gunfire, were killed so as to leave no witnesses. Jimmy would have been among the massacred that night, 16 November 1989, had he not chosen to spend time among the ordinary people before accepting an invitation to stay with his Jesuit companions at the University. (Jimmy shared this with me in El Salvador in 1991. He had also said this to his family in Ireland, according to his niece, Gráinne) Afterwards his concern to see justice done in the case of these companions and the two women was viewed by him as a way to also promote justice for the people of the country. In a letter to members of his family in Ireland in 1990 he wrote: “The future of justice is obfuscated by the fact that the trial of the soldiers for the killings is being impeded by false evidence of the military and by the collusion of the American Embassy and Government”. (The source for this quote is his niece Gráinne who had also spoken with other members of his extended family.)

            Jimmy also narrowly escaped death on another occasion when he found himself under the table while army bullets were sprayed around the room. He was the pastor of San Antonio Abad parish, where a predecessor, and several young people on retreat, had been slain by the army in 1979. I stayed with him and the Jesuit community at the parish during part of my time in El Salvador in 1991 and 1992. One day he asked if I would like to see the new houses he was having built for the poor. We headed toward a four wheel drive vehicle. Remembering that Jimmy did not drive in Ireland, and knowing I did not feel like handling such a large vehicle there and then in San Salvador, I asked who would be our driver. He told me that he would drive. He proved to be a very abie driver, having become such out of his desire to serve the poor more effectively.

            To understand the development of Jimmy's commitment to economically poor and politically persecuted people it is necessary to remember that in 1974-75 we committed ourselves at a global level to the work of justice as an integral part of the service of faith and that Jimmy was one of the two delegates elected by his peers to go to the 32nd General Congregation where that decision was taken. Then in 1980 I asked him as a leading scripture scholar to review a book that was generating a lot of interest at the time, namely, Jose Miranda's Marx and the Bible. ((At that time I was co-editing a magazine on faith and justice issues.) He told me later that reviewing this book led to a quantum leap in his Jesuit commitment to Decree 4 of GC 32. Viewed from the perspective of spirituality as an academic discipline it can be said that his leap of faith was facilitated by the practice of an intense reading experience. Other kinds of practices would evoke, express and enhance his conversion.

            In the academic year, 1980-81, some theology students at Milltown Institute were strongly of the view that the Institute should take an initiative to stop the intended tour of apartheid South Africa by the Irish rugby team. We held an all night vigil at the premises of the IRFU and collaborated with others in organising and taking part in protest marches on the streets. Jimmy, the Dean of Theology at the time, was one of the very few academic and administration staff who joined us. He also went on a placement to Brixton, England around that time to work with marginalised black people. This commitment to black people reappeared strongly after his years in El Salvador when he went to live and work in Malawi (1997-99). One of his former Malawian students told me that Jimmy was a friend of the poor and oppressed, and that he lived what he taught from the Bible. This was also true of him in Ireland.

            During his years as President of Milltown Institute he accepted an invitation from Séamus Murphy to live in inner city Dublin as a member of the Jesuit community called after Luis Espinal. Espinal was a Catalan Jesuit who had been murdered in Bolivia for his commitment to the faith that does justice. The Espinal community, which had been brought into being in 1980, the year of Espinal's martyrdom, by Séamus, Kevin O'Higgins, and myself, when we were theology students at Milltown, and which was joined almost immediately by John Moore, then a Professor and Head of Department at UCD, was committed to simple living, was a friend to the flat dwellers in the local Dublin Corporation estates, and was a meeting place for social action groups. Jimmy used to cycle to and from Milltown in those years. He also participated regularly in protests outside the US embassy against US foreign policy in Central America, protests in which some staff and students at the Institute took a prominent part.

            In line with how he understood and lived his faith and scholarship a defining characteristic of his Presidency was the way he enabled the teaching of liberation and feminist theologies to progress in the Institute. He welcomed me on the staff in 1986 and I am grateful to him for the support he gave me to teach these theologies. Una Agnew, the first female head of a programme at the Institute, and now Head of the Dept. of Spirituality, remembers his commitment to improving the situation of women, while Dominique Horgan, now the Archivist, remembers how he initiated the Adult Religious Education programmes, of which she was the first Director. This commitment to adult religious education is also reflected in the fact that during his years as President of the Milltown Institute he taught scripture at the People's College, which was located near the Espinal community. He did so there in order to reach out to people who at that time would not come to places like Milltown because of their social class, feelings about the Catholic Church, or educational attainment. Jimmy was a great success with such groups.

            After his years in Malawi, following his term as President of the Institute, and his years in El Salvador, Jimmy went to Belfast to be in solidarity with those struggling for peace and justice there. During that time he also wrote a series of very fine articles on scripture texts for readers of the Sacred Heart Messenger. Then, given his language skills and feeling for Latino peoples, he went to California to serve in a parish with a very large Latino population. While there he suffered a stroke, and had to return to Ireland. More strokes followed. He died on October 9h. May he rest in peace, and may we be inspired by the way he lived the Institute motto to bring scholarship to life. Amen. Alleluia!

            From the homily by Derek Cassidy at the Funeral Mass in Gardiner Street:
            I have no doubt in my heart or mind that this virtuous soul, at whose invitation we gather today in faith and prayer, is residing easily and comfortably in the hands of our God. It is also unquestionable that Jimmy's illness looked like a disaster and we watched as the person we knew and loved was leaving us over these past twelve months or so, we were stunned and amazed how one who so loved God and who was such a devoted friend and servant of His was so afflicted: God certainly put Jimmy to the test.

            But in his own words, writing in his well-received and celebrated tome on “JOHN”, Jimmy reflects for us “the suffering of Jesus is an expression of love, for the Good Shepherd is on His way to lay down His life for His friends out of love” - not like the hired shepherd who would run away from suffering.

            Wisdom concludes that “they who trust in the Lord will understand the truth, those who are faithful will live with The Lord in love; for grace and mercy await those He has chosen”. That is a verse that Jimmy took on as his leit motiv. He is one who trusted and who lived a faithful life, and now that Jimmy has gone home to the God who chose him, grace and mercy will embrace him. As he wrote in his book, “Jesus' death is a pass(ing) over to the Father, so that Death and Resurrection are inseparable; and the light of the Resurrection penetrates suffering and gives it meaning”.

            St Paul confirms our Faith for us in the reading we have just heard. Because of the resurrection, death has no more power over us. We learn this message as we continually enter the waters of our Baptism and let the grace we received there be at work in our lives calling us ever more deeply into the Mystery of Life.

            Writing in the introduction to his volume on John, Jimmy alerts us to the fact that the sign of the Fourth Evangelist is that of the Eagle, and reflects for us that this is because John had the MOST penetrating GAZE into the Mystery of God Made Man - of Jesus. We each have our own special memory of Jimmy. Mine centres around Jimmy's own gaze into my eyes - he had a way of looking into my eyes that invited trust and response in care. I often imagine to myself that this is a very Jesus-like gaze, as He (Jesus) looked at the Rich Young Man and loved him.

            ◆ AMDG Journal

            Jimmy McPolin SJ

            Jimmy McPolin, SJ is a Limerick born Jesuit, who has been working in El Salvador for the past two years

            “Mac you're an awful eejit! What on earth are you doing over here?” These were my first thoughts on arriving in EI Salvador. I felt so far away from everyone. I was used to communicating with people, talking with my friends, and lecturing. In El Salvador, especially in the early days, I couldn't communicate well in Spanish. Sometimes I'd feel awful, and wonder why on earth I was there. Then I'd remind myself that the reason I came here was to help the poor. That would shut me up.

            It all started back in Ireland. I was lecturing on what the Bible has to say about injustice and poverty. But I | didn't know any poor people. Then one summer I went off to Brixton and worked on a building site with West Indians. It shook me to the core and really opened my eyes. I came back and looked at the Bible from a completely different point of view.

            Around this time I was appointed President of Milltown Institute, but I didn't want to be caught up in an academic system. I wanted to live with ordinary people, so I went to live in a small Jesuit community in Mountjoy Square. It was a real time of growth.

            Also at this time we had several theologians over from Latin America. Segundo Montes, one of the Jesuits who was murdered in El Salvador in 1989, lectured at Milltown for a term. The injustices in Latin America became very real to Sus. One year during Lent some students prayed outside the American Embassy from 8 - 9 o'clock every inorning before lectures. I suppose as a result of all this, I gradually began to realise that I wanted to go to El Salvador.

            About a month after I arrived in El Salvador, six Jesuits, their housekeeper and her daughter were murdered there. The day they were killed, I had spent the afternoon with two of them, chatting about the course that I was teaching in the University. They had invited me to stay with them for a few days. I was very busy in the parish so I said that I'd love to, but it would have to be in a few days time. Next time I saw them they had their heads blown off. At the funeral mașs the people came in their thousands, singing their hearts out, songs about Romero and justice, It was almost as if the killing of the Jesuits was a source of happiness to them. I just felt numb in myself, but the people were saying that the Jesuits who died had believed in the Gospel values with them and had truly accompanied them in their struggle.

            The next few weeks were awful. I found it difficult to believe in the resurrection in the midst of all this savagery and wondered was there any sense in human life. But all this time, I was learning from the people. When people are really poor and have nothing, their values are the truly human and important values of life.

            Everyday I used to pray to Romero and to Rutilio Grande, a Jesuit who was shot for his work with the poor. I would say to them, “Listen, you know all of this. You lost your lives. Well I am totally new to this. Will you give me a helping hand so I can cope?” Outside, I would try to keep calm. And Romero and Rutilio Grande helped, because people used to comment on how calm I was.

            With all the conflicre going on in the parish, it is very neressary for me to be able to step aside a bit in the morning and reflect on what's happening. I pray that my compassion will keep growing. In the evening I think over the day. Did I say anything sharp, or was I thoughtless with these people? I reflect about the people in the presence of God, whenever I have a bit of quiet. I see the people as being so very, very special, because they have absolutely nothing. In speaking to them during the day I try to keep that in mind. When I am looking at the faces of these people, and see the great courage and the misery in which they live, my heart is touched more deeply.

            I am happy. Since going to El Salvador I feel it's the first time in my life that I have made a sincere commitment to the Gospel. I think of Jesus cailing the disciples and saying leave all and follow me.

            IE IJA J/667 · Person · 02 June 1924-26 July 1996

            Born: 02 June 1924, Highpark, Caherconlish, County Limerick
            Entered: 07 September 1943, St Mary's, Emo, County Laois
            Ordained: 31 July 1957, Milltown Park, Sandford Road, Dublin
            Final Vows: 02 February 1961, Holy Spirit Seminary, Aberdeen, Hong Kong
            Died: 26 July 1996, Caritas Christi Hospice, Kew, Melbourne, Victoria, Australia - Australiae Province (ASL)

            Part of the Jesuit Theological College, Royal Parade, Parkville, Victoria, Australia community at the time of death

            Transcribed HIB to HK : 03 December 1966; HK to ASL : 1984

            Parents were farmers and family then lived at Toureen, Ballysimon, County Limerick

            Youngest of four boys with three sisters.

            Educated at Bohermore National School, Limerick he then went to Crescent College SJ for seven years.

            1943-1945: St Mary’s, Emo, County Laois, Novitiate
            1945-1948: Rathfarnham Castle, Dublin, Juniorate, UCD (Arts)
            1949-1951: St Stanislaus College, Tullabeg, County Offaly, Philosophy
            1951-1953: St Ignatius, Battery Path, Hong Kong, Regency, language studies
            1953-1954: Wah Yan College SJ, Robinson Road, Hong Kong, Regency
            1954-1958: Milltown Park, Sandford Road, Dublin, Theology
            1958-1959: Rathfarnham Castle, Dublin, Tertianship
            1959-1961: Holy Spirit Seminary, Aberdeen, Hong Konh, Teaching Theology
            1961-1964: Milltown Park, Sandford Road, Dublin, Teaching Theology
            1962-1964: Post graduate studies at Università Gregoriana, Piazza della Pilotta, Rome, Italy (ROM), Semester I, Post graduate studies
            1964-1965: Collegio San Roberto Bellarmino, Via del Seminaria, Rome Italy (ROM), Post graduate studies at Università Gregoriana
            1965-1966: Regis College, Bayview Avenue, Willowdale ONT, Canada (CAN S), Teaching Theology
            1966-1968: Heythrop College, Chipping Norton, Oxfordshire, England (ANG), (HK from 1966)
            1968-1969: Boston College, Chestnut Hill, Boston MA, USA (NEN, Teaching Theology
            1969-1976 : Weston School of Theology, Massachussetts Avenue, Cambridge MA, USA (NEN). Teaching Theology
            1971-1973: John Lafarge House, Sumner Road, Cambridge MA, USA (NEN), Teaching Theology at Weston School of Theology
            1973-1975: St Joseph Centre, Charlestown MA, USA, Teaching Theology at Weston School of Theology, Pastoral Work
            1975-1996: Jesuit Theological College, Royal Parade, Parkville, Victoria, Australia (ASL), Teaching Theology and at Yarra Theological Union, Albion Road, Box Hill, Melbourne, Victoria, Australia (ASL from 1985)

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

            Arnie Hogan received his secondary education at the Sacred Heart College, Limerick, and entered the Society in Ireland, 7 September 1943. Following his noviciate he studied arts at the National University of Ireland. After philosophy at Tullabeg, 1948-51, regency in Hong Kong, 1951-54 and theology at Milltown Park, Dublin, 1954-58, he lectured on moral theology and canon the Regional Seminary, Aberdeen, Hong Kong, 1959-60, followed by a year lecturing at Milltown Park, Dublin. While in Hong Kong he learnt Cantonese and also gave retreats.
            Hogan completed graduate studies in theology (STD) at the Gregorian University, Rome. 1962-65. For the rest of his life he lectured in moral theology around the world: Regis College Willowdale, Canada, 1965-66; Heythrop College, London, 1966-68; Boston College, USA, 1968-69; Weston School of Theology (living at John Lafarge House), Cambridge, Mass, 1969-73; and St Joseph Centre. Charlestown Mass. 1973-75.

            He came to Australia in 1975, was transferred to the Australian province in 1984, and lectured until his death at the Jesuit Theological College, Parkville and the Yarra Theological Union. He worked at the National Pastoral Institute in Melbourne and gave many talks to parish and school groups around the country. He warmly entered into the ecumenical environment at the United Faculty of Theology.

            In community he was a breath of fresh air enthusiastic for hospitality and celebration. He was a traditional religious who loved to be generous. At the same time he was shy and insecure which led to some abrasive and complaining ways. He was easily hurt and would withdraw for a time

            As a lecturer, Hogan showed warmth, humour, precision and provocation. He gave many lectures on moral questions to groups in parishes around Australia, and was much appreciated for his liberal understanding of current moral issues. He was a colourful man, full of charm and good company. He could show compassion to anyone in difficulties, and was most helpful in sharing his theological insights. He was the author of a book on moral theology and of a number of articles, which enshrined some of his wit and wisdom. His colleagues at the Melbourne College of Divinity said that they would miss “the twinkle in his eyes, his impish personality, his outstanding scholarship and Christian grace”.

            ◆ Fr Francis Finegan : Admissions 1859-1948 - Born diocese of Cashel
            ◆ Interfuse No 92 : August 1996

            Obituary

            Fr Arnold Hogan (1924-1996) - Australian Province

            1924: Born in Limerick
            1943: Entered the Society Arts course at National University of Ireland
            1945 - 1948: Philosophy at St. Stanislaus College, Tullabeg
            1948 - 1951: Regency in Hong Kong (Language Studies and teaching) at Wah Yan College
            1954 - 1958: Theology at Milltown Park
            31st July 1957: Ordained a Priest
            1958 - 1959: Tertianship at Rathfarnham Castle
            1959 - 1960: Lectured on Moral Theology and Canon Law at Regional Seminary, Aberdeen, Hong Kong.
            1961 - 1962: Lectured on Moral Theology at Milltown Park, Dublin
            1962 - 1965: Post graduate studies at Gregorian University, Rome
            1965 - 1966: Lectured at Regis College, Willowdale, Canada
            1966 - 1968: Lectured at Heythrop College, England
            1968 - 1969: Lectured on Moral Theology at Jesuit Theological College, Parkville and Yarra Theological Union
            1984 : Transcribed into Australian Province
            26th July 1996: Died at Caritas Christi, Australia,

            Michael Paul Gallagher happened to be staying in the Jesuit Theological College, Melbourne, when Fr. Arnie Hogan was closer to death than anyone realized. Michael Paul sent us the following memoir:

            “Arnie seemed particularly glad to see a Jesuit from home, and in his typically blunt way did not hide the fact that death was close. The doctor had told him not to take any courses for the coming semester. He had just finished grading various essays from the previous session. ‘72 is not a bad innings’, he told me more than once. He was delighted that his book on moral theology had just sold out its first printing.

            A few days before I was due to leave I asked Arnie if he would like to come out with me for a meal in his favourite Italian restaurant. At first he said he would not be up to it; then one evening he suddenly decided that we would risk it and off we went (getting a scholastic to give us a lift). Arnie was obviously well known at Cafè Roma: the Sicilian cook and his Australian wife had a great welcome for him and prepared the food just as he wanted. I think he enjoyed himself immensely, and at the end of the evening the lady of the house insisted on driving us home. She knew she might never see him there again.

            A day or two later Arnie was due to go into hospital and I accompanied him. It was a somewhat large and impersonal place, and I felt for him as he went through the cold admission procedures and was brought to his ward. He had a good view of the city from his bed, When it was time for me to go, Arnie said to me (knowing that I was to return to the Gregorian for the first semester): ‘every blessing on the Eternal City’. I replied ‘the same to you Arnie, in another sense’. It was a goodbye that I recall with gratitude, as I remember all those days with him, and his tough courage and faith.
            May he rest in peace”.

            IE IJA J/701 · Person · 25 January 1915-10 March 2005

            Born: 25 January 1915, Pacasmayo, Peru / Kunming, Yunnan, China
            Entered: 30 July 1934, Sacred Heart, Novaliches, Rizal, Philippines (MARNEB for HIB)
            Ordained: 30 July 1947, Milltown Park, Sandford Road, Dublin
            Final Vows: 05 November 1977
            Died: 10 March 2005, Sacred Heart Novitiate, College Avenue, Los Gatos CA, USA - Sinensis Province (CHN)

            Transcribed HIB to HK: 03 December 1966; HK to CHN: 1992

            by 1938 at Loyola, Hong Kong - studying

            ◆ Biographical Notes of the Jesuits in Hong Kong 1926-2000, by Frederick Hok-ming Cheung PhD, Wonder Press Company 2013 ISBN 978 9881223814 :
            His father brought him back from Peru at the age of 7 and he went to the Sacred Heart School in Canton. He joined the Society for Hong Kong because of his admiration for the Irish Jesuits he had met at Sacred Heart (1928-1934). Fr Dan Finn was the focus of his admiration.

            He began his novitiate in Manila, and then he studied Latin and Greek.
            1939 He came to Hong Kong and spent a year studying Calligraphy and Chinese Literature.
            1940-1942 He taught at Wah Yan College Hong Kong
            1942-1947 He was sent to Ireland and Milltown Park for Theology, and he was Ordained there with Dominic Tang Yi-Ming (later Archbishop).
            He was then sent to Harvard University in Cambridge MA for a PhD in the History of Ming China, which he finished c 1954/5
            1955-1985 He returned to live at Wah Yan College Kowloon
            1985-2005 He went to the USA

            He was essentially a Historian of Chinese History. He was the author of many books, articles, writings and collections including :
            “The Glory and the Fall of the Ming Dynasty” (1982); “Peking under the Ming Dynasty”; “Chinese Books and Documents in the Jesuit Archives in Rome - a Descriptive Catalogue.

            Fr Freddie Deignan says : “He contributed many articles to the “New Catholic Encyclopaedia” (1967) and the “Dictionary of Ming Biography (1368-1644). He left behind an unpublished book “Peking under the Ming Dynasty”. He was well respected for his historical and academic contributions. He had built up a library of more than 70,000 books in his field (some very rare which he bought from used bookstores).

            In his later days he concentrated on the Archives of the Jesuits in Rome. Then in 1985 he finally moved to the Ricci Institute for Chinese History and Culture at the University of San Francisco as a researcher, poet, calligrapher and writer.

            ◆ Interfuse

            Interfuse No 132 : Summer 2007

            FIRST CHINESE TO JOIN THE IRISH PROVINCE : FR ALBERT CHAN (1915-2005)

            Alfred J Deignan

            I was in Emo Park as a novice in July 1947 when the newly ordained Father Albert Chan came from Milltown Park to celebrate his first Mass with us novices. We thought that he was crying with joy right through the Mass until we discovered afterwards that his normal voice was very high pitched, like a wailing sound. This was my first encounter with Fr. Albert. I was to meet him many times afterwards in Hong Kong and in San Francisco.

            He was born in Peru in 1915. His father was Chinese and his mother a Peruvian. They came to live in Canton and he studied in the Sacred Heart High School where he came into contact with a few Jesuits who were teaching in the school at that time. The Jesuit who impressed him most and who influenced him was the famous Fr. Dan Finn. Fr. Finn became the Professor of Geography in Hong Kong University and as an archaeologist found some important historical sites in Hong Kong. He was also a wonderful linguist. Albert often accompanied him in his diggings and like him, became an extraordinary linguist as he could read Latin, Spanish, Portuguese, Chinese, Japanese, German, French and some Russian. He could speak fluently in six languages.

            Fr. Dan Finn guided him in his process of discernment and in his application to the Society of Jesus when he graduated from High School in 1932. He always remembered with great affection Father Finn and carried with him until the end, his photo and some photos taken at the excavation sites. When he heard of the sudden death of Fr. Finn on 15 November 1936 while he was in London, aged 50, he was moved to write his first extant Chinese poem in his honour. He was then 20 years old. He composed many beautiful poems in Chinese later in life.

            Albert entered the novitiate in Manila in July 1934 and took his first vows two years later. It is interesting that Fr. John Fahy, former Provincial of the Irish Province, and then Provincial of Australia, took his vows. After studying for his B.A. and a Master's degrees in the Sacred Heart College, Manila, he graduated and came back to Hong Kong for his regency in 1941. He was assigned to teach in Wah Yan College, Hong Kong, until 1945. Then he left for Shanghai to study theology, but this was disrupted because of the communist revolution in the north and all the scholastics had to move from Shanghai. He was sent to Milltown Park in Ireland and was ordained there in 1947.

            Fr. Albert was always very grateful to the Irish Jesuits for their warm welcome, their kindness to him and for their encouragement during these formative years. The Superiors recognized his talents, and he was sent to Fordham University for advanced studies in history, and later to Harvard where he obtained his Ph.D. in Chinese History in 1954. He returned to Hong Kong with his Ph.D. and humbly taught in Wah Yan College, Hong Kong, 1954 58, and in Wah Yan College, Kowloon, 1958–60 while continuing to do some research.

            In Wah Yan College, Kowloon, he discovered a kindred soul, a Chinese teacher of Literature and History who was an expert on rare Chinese books, Mr. Lau Kai Yip. They became great friends. While in Hong Kong, Fr. Albert went out each day to visit all the second-hand bookshops around and always returned in triumph and joy with some rare books which he had found and bought at a bargain price. Soon there were books everywhere - in his room, in the shower, and under the bed. Eventually they overflowed into the next room until it too was full. Some community members were very afraid that the floors would collapse under the weight! His intention was to build up a library of Chinese books for the use of future young Jesuits in China, a dream which, up to now, has not been fulfilled.

            What has happened to his books? Fr. Albert was afraid that with the take-over of Hong Kong in 1997 his books would fall into the hands of the communist government, and all the books, which he so lovingly and carefully collected over the years would be lost. So they were packed into boxes and shipped to San Francisco. There were 80,000 volumes and they were housed in the University of San Francisco Ricci Institute. It is rated as one of the top 15 collections of Chinese History in the USA. Apart from these, he continued to collect books after going to San Francisco, and these ended up in 200 boxes in a friend's basement.

            After 1960 he really devoted himself to research and attended many conferences at which he presented papers on Chinese history, especially on the Ming and Qing dynasties, and the history of the Jesuits in China. His doctoral thesis was published in 1982 - “The Glory and Fall of the Ming Dynasty”. And in 1969-76 he did a marvellous job on the Jesuit Chinese archives in Rome, cataloguing and writing a description of each book or document for the future benefit of researchers. This was published in 2002 entitled “Chinese Books and Documents in the Jesuit Archives in Rome”. This was the work of a great scholar and perfectionist. He also did research in the Jesuit archives in Portugal, Spain, France and England on Chinese and European relations in the 16th and 17th centuries. He contributed many articles to the New Catholic Encyclopedia (1967) and the “Dictionary of Ming Biography (1368-1644)”. He left behind a book which has yet to be published - “Peking under the Ming Dynasty”.

            Fr. Albert was a poet and we have a collection of his poems. He was also a calligrapher of Chinese script and a connoisseur of Chinese tea. In 1985, when he went with his beloved books to San Francisco, he was appointed to the post of Senior Research Fellow of the Ricci Institute. As he got older his health declined and from 2002 he suffered from cancer and died on March 10h 2005 having reached his 90th year.

            He loved people and had many friends. Whenever anyone visited him in San Francisco he gave them a great welcome and invited them to his favourite Chinese restaurant. Besides being an academic he was an expert cook, and so several cooking books can be found in his collection. I remember during Chinese New Year in Hong Kong, when the staff were on holidays, he was delighted to take over the kitchen and cook our meals, providing us with some beautiful and tasty dishes.

            He was a humble and holy man who has left us with a wonderful legacy after his quiet, patient research on Jesuits in China and Chinese history for the help of future generations. We are indebted to him and are proud of him as one who began his life as a member of the Irish Province. There are now 18 scholarships set up in his honour in each of the Wah Yan Colleges, promoting Chinese literature and history. And a very good friend of his in San Francisco sent a donation to the Irish Province of $100,000 as an expression of his gratitude to the Irish Jesuits.

            https://www.tandfonline.com/doi/pdf/10.1179/mon.2005.53.1.016#:~:text=Born%20on%20January%2025%2C%201915,Sacred%20Heart%20School%20in%201932.
            and
            https://www.cambridge.org/core/services/aop-cambridge-core/content/view/DE65FE31A555D29CF7BEBCD72E3B61C1/S0021911805002159a.pdf/albert-chan-sj-january-25-1915-march-10-2005.pdf

            ALBERT CHAN, S.J. (1915-2005)
            JAMES TONG

            Fr. Albert Chan, Jesuit Scholar, eminent Ming historian, founder and curator of the 80,000 title Chinese collection of the Society of Jesus, died on March 10, 2005, at the Sacred Heart Jesuit Center in Los Gatos, California.' He is buried in the Jesuit plot in Santa Clara Cemetery, in the company of many other China missionaries and scholars of the California Province of the Jesuit Order since 1849.

            Born on January 25, 1915 in Pacasmayo, Peru of Chinese father and Peruvian mother, Fr. Chan received his elementary and secondary education near his native Panyu County in uangzhou, where he graduated high school at the Sacred Heart School in 1932. He joined the Jesuit Order in 1934, after studying at the Wah Yan *1= College in Hong Kong, and finished two years novitiate in Quezon City in the Philippines. From 1936-1941 he studied philosophy at the Sacred Heart College in Manila, where he got his B.A. and M.A., returning to Hong Kong to teach at Wah Yan College during the Japanese occupation. He studied theology in Shanghai and Dublin after the war, and was ordained in July 1947. He spent the following year studying European history at Fordham, and Chinese History at Harvard from 1950-1953, where he got his Ph.D., with Yang Liansheng directing his dissertation. Except for Harvard, all above-mentioned schools are Jesuit institutions.

            Both before and after his ordination, Fr. Chan taught at the Wah Yan College, in both the Hong Kong (1942-1945, 1954-1958) and Kowloon campuses (1958-1960). During this period, both schools produced a cohort of students who later turned out to be Hong Kong's leading government officials (Donald Tsang), elected legislators (Martin Lee), business leaders (Gordon Wu), academics (Philip Huang), Nobel Prize nominee (Sunney Chan), musicologist (Bell Yung) and film director (Wayne Wang), although it is not clear whether Fr. Chan has taught any of these personally. In 1978-1979, he also lectured at the Chinese University of Hong Kong and Chu Hai College.

            Devoting to full-time research since 1960, Fr. Chan's earlier publications focused on Ming secular history, on regional factional strife in the bureaucracy in the Tianxun and Chenhua reigns, his University of Oklahoma book, The Glory and Fall of the Ming Dynasty (1982), two separate studies of Beijing's socio-economic and bureaucratic history in late Ming, and four entries in the New Catholic Encyclopedia (1967) on Chinese Literature, Chinese Missionary Art, and biographic sketches of Ma Liang and Wu Li (Wu Yushan).

            His research focus was shifted to Chinese and European relations, and Jesuit missionaries in late Ming and early Qing, after spending seven years (1969-1976) in archives and libraries in Portugal, Spain, Italy, France, and England, including three at the Jesuit Archive in Rome. The stint culminated in biographic entries on Fathers Cruz, Rodrigues, Pires, and Semedo, in L. Carrington Goodrich's Dictionary of Ming Biography, 1368-1644 (New York 1976), as well as a series of journal articles and book chapters on Chinese-Philippine relations in late sixteenth century, late Ming society and the Jesuit missionaries, the respective contributions of four Jesuit missionaries in China: Philippe Couplet towards a Chinese Church, Johann Adam Schall von Bell as perceived by Ming scholar Tan Qian, the scientific writings of Aleni, and the Chinese poems of Michele Ruggieri. His last published work is the monumental catalogue on Chinese books and documents in the Jesuit Archive in Rome (2002).1 He has also left a book manuscript on Peking under the Ming Dynasty, a 200-page translation of the account of Frs. Buglio and Magalhaes, who were captured by Zhang Xianzhong, and spent over 30 months in the late Ming rebels' military conquests in Sichuan and Shaanxi, and an additional year in the Manchu army that defeated Zhang.2

            The erudition of Fr. Chan can best be illustrated by his magisterial Preface to Chunming meng yulu, a 70-juan monograph on Beijing in late Ming, regarded as the most important source on institutional history of different departments of the Ming bureaucracy, written by official turned scholar Sun Chengze (1593-1675), reprinted by the Lung Men Book Store of Hong Kong ("Preface to the Treatise on Remnants of Ming Memories in Spring," 1965). Instead of treating it as a perfunctory courteous note behind the front cover, Fr. Chan wrote an in-depth, 7,000 word article-length commentary based on original research. In the best tradition of scriptural scholars, Fr. Chan cited eight Qing works, notes by Sun's students, and Sun's other works to conclude that the book was the posthumous publication of the final draft of Sun. It traces the sources of the study to two earlier published works by Sun, and to Shen Bang's Wanshu zaji, listing the identical and different passages, as well as noting scribal errors in Sun's work. It underscores the historical information on Ming bureaucratic history that are only uniquely documented in Sun's work and in no other extant source, e.g., the content and procedure of emperor-minister conferences, regulations on evening gate-keeping in the Forbidden City, protocol on accidents and personal injuries in court sessions, maritime traffic between Fujian, Japan, and Ryukyu; the products, name brands, and trading days of the commodity markets in late Ming Beijing. In all, the Preface cites 75 published titles, and quoted from 27, many are obscure monographs embedded in collected works of Ming-Qing scholars. Few Ming-Qing historians, in or outside China, could have written such an authoritative commentary on the Chunming meng yulu.

            The perfectionism of Fr. Chan's scholarship can best be seen in his Catalogue of Jesuit archival materials on China. He spent 1972 cataloguing and taking notes at the Archive, returning for another two years (1975, 1976) doing supplementary research, and spent several additional years in libraries in Taiwan, Japan, and Hong Kong checking Chinese language sources not in the Archive. The end product is thus not an ordinary reference guide with single paragraph annotations of contents, or a more user-friendly catalogue that provides summaries and crossreferences, but nothing less than a research monograph produced with the best scholarship. Excluding the 80-page front and end matter, the 451 entries of the Catalogue are described in 550 pages of single-space text, with many exceeding three pages, and the longest (Bouvet's letters) seven and a half pages. As some well-done catalogues compiled by librarians and archivists, each entry describes the number and size of folios, the number of lines per page and number of words per line, notations on all Prefaces, and complete listing of author, censor, reviser, proofreaders, and Preface writers. Rarely found in other catalogues are scholarly commentaries on the text and edition, with annotations on the cover, title and back pages, the type of case, binding, ink, paper, seal, and seal ink used, noting even the existence of misplaced folios, and those bound upside down. There are also references to other extant editions, and the differences among editions. On the text, Fr. Chan provides analytical commentary on the probable dates and localities of publication when these are unspecified, drawing inferences from vernacular usage, dialectical transliteration, the avoidance of the name of the reigning emperor, and references to major contemporaneous events. The task involves proficiency in classical Chinese and Japanese, as well as major European languages in the late Renaissance and early Modern period. It could only by written by a few linguists like Fr. Chan, who read Latin, Spanish, Portuguese, Italian, German, French, some Russian, aside from classical Chinese and Japanese. Only a handful of other scholars possessed either the language skills or historical knowledge required for the undertaking. No other scholar, living or deceased, in Europe, China, or anywhere, has acquired both sets of skills, plus the textual scholarship, that were equal to the task.

            It is not surprising that Fr. Chan embodied an unusual set of skills rarely found in Chinese historians, since he was one of the last few survivors of the extinct species of the traditional Chinese scholar. He received the traditional classical instruction not from school but from a private tutor, learnt Chinese painting when he was in high school, adopted an academic name, Banxi (half stream), which he used in his carved seal. Fellow Jesuit scholastics recalled that he practiced Chinese calligraphy with ink and brush in the few minutes between philosophy classes while he attended college in Manila. He corresponded in classical Chinese with his Chinese friends. He frequented antique stores, and relished the small treasure chest of Ming paintings and Qing edicts signed in the emperors' handwriting, which he bought cheap from unsuspecting antique dealers, worn out by his haggle or overcome with pity by his vowed poverty. Much of his daily routine was to take extensive notes from thread-bound volumes that populated his restroom and set up colonies under his bed. His preferred beverage was Chinese tea, a special treat was Cantonese dim sum, an occasional indulgence was to prepare his native fengchen-style dishes in the Jesuit community kitchen for a small circle of visitors.

            As a mark of a true scholar, Fr. Chan has left a portfolio of Chinese calligraphy, paintings, around 40 Chinese poems and a library of over 80,000 volumes. His calligraphy is cursive, the most difficult and aesthetic of the five styles. The paintings are the serene and rich "blue-and-green" landscape, not the intense and flamboyant "ink-and-wash" style. His poems are both classical poems that are five and seven words to a line, and also ci sPJ, the specialized poetry genre prevalent in the Song Dynasty with strict tonal patterns and rhyme schemes. Most of these are retrieved from his friends who received them, and he must have composed more. His earliest extant work was one he wrote at age 20, when he received word of the death of Fr. Finn, his Jesuit mentor. His later poems also mourned the decease of colleagues, the passage of the Lunar Year, the retreat of Spring, the departure of his youth. His inspiration came in spurts, he almost never composed single poems, but in sets of eight or more. Th longest was a set of twenty poems of four lines each and seven words to a line, composed in a rainy night in late Fall in 1984 when he left Hong Kong for good. Echoing the theme and style of the Song patriotic poet Lu You who spent the last twenty years of his retirement in reading and writing, the twenty poems were a rhymed soliloquy on unfulfilled dreams in solitary country living. A second was a poem of 34 lines of five words each, composed at sunset in early fall in 1985, in a small town Chantilly north of Paris, when he was touched by the sight of a family of seven swans gliding in a lake. Expressing envy for their unfettered wandering, autonomy from worldly engagements and detachment from mundane preoccupations, it is a self-affirmation of his choice of a solitary, scholarly and spiritual life.

            In his reviews of several Ming-Qing scholarly works, Fr. Chan attributes the deficiency of their analytical rigor to the authors' lack of access to scholarly holdings, a project to which he was devoted to build. His first two efforts ended in theft or the rubbles of war, and it was the third attempt that has culminated in the Chinese Library of the China Province of the Society of Jesus, that took two standard-size containers to be shipped from Hong Kong. Acquired with a meagermonthly stipend of HK$10 (US$1.60), later increased to HK$20, Fr. Chan scoured the old book stores in Hong Kong, sifting sand for gold, picking up rare titles overlooked by institutional buyers. For multi-volume collectanea, he often had to resort to the salami tactics of purchase by a thousand installments. The cumulative result is one of the finest libraries of Chinese history, including the standard reference works, dynastic annals and collectanea, over 1,000 dictionaries, encompassing the four main divisions of a traditional Chinese library, classics, history, philosophies, and literature, that was rated as a top 15 collection of Chinese History by then University of Chicago librarian Ma Tai-Ioi. The collection, which Fr. Chan intended to be used for the training of Jesuits in the China apostolate, is on loan to the Ricci Institute at the University of San Francisco.

            Those who are awed by his scholarship have wondered why his research has not attracted more academic attention that it deserves. Unskilled in academic savvy and loathing self-promotion, the reason could be that Fr. Chan considered himself a scholar rather than an academic. He never held, and probably never sought full-time, permanent positions in any university in Hong Kong or elsewhere, although he was clearly many more times qualified than most in his field in those institutions. None of his publications were in the major university presses, or leading Ming-Qing academic journals, which seldom reviewed his publications. He never made presentations in the annual conferences of the Association of Asian Studies or the American Historical Association. Despite the importance of his research for Ming -Qing history, his publications were seldom, if at all, required or suggested readings in Chinese history graduate courses in U.S., Europe, or China. His scholarly Preface to Chunming meng yulu was published in a rare edition of Sun Chengze's book by an obscure publisher, that cannot be found in most major Chinese history collections inside or outside China, Europe, and the U.S., and was probably never cited in any publication.

            In this respect, his curriculum vitae resembles more the chronicles (nianpu) of traditional Chinese scholars rather than the resumes of contemporary academics. Like almost all Ming-Qing literati Fr. Chan studied, they were lone gardeners cultivating their private plots for self consumption, and not commercial farmers producing for the market. As noted by Fr. Chan, Sun Chengze did the research for his own entertainment (zhushu ziyu), never seeking validation or recognition among his peers, or even bothered to publish the 70-juan opus in his lifetime. His works were personal notes from daily reading, publishing only an afterthought, or the commemorative act of friends and disciples. Ruggieri never published his Chinese poems, unmatched by most among those ever penned by a non-native Chinese speaker. Wu Li, the early Qing Chinese Jesuit artist, never exhibited his paintings, much less sold them. Maybe for Fr. Chan, historical research is primarily cloistered intellectual pursuit and spiritual cultivation, like the meditation of Buddhist priests, martial exercises of Shaolin monks, Mendel's genetic experiments of peas, or Benedictine friars copying the scriptures and incanting Gregorian chants. It is an end unto itself, not a means to make a living or for professional advancement.

            Fr. Chan can take consolation in the fact that he is in the company of the early China Jesuits who were also not given full credit for their contribution in creating sinology in Europe. The Jesuits compiled the first Chinese-Western dictionary, the first Chinese language and grammar text, the first general history and encyclopedic description of China, the first multi-sector economic work, the most complete set of translations of Confucian classics, the first set of national and provincial atlases drawn to modern cartographic standards in China. In all, the 531 titles of published works on China by the Jesuits in the seventeenth and eighteenth centuries constituted the curricular and intellectual foundation of Sinology of the western world. Yet, despite the accolades of Leibniz and those of the French Enlightenment (Voltaire, Rousseau), there were few tributes to their contribution aside from Jonathan Spence. Fr. Chan and the early Jesuits can of course take refuge in the spirituality of St. Francis Xavier, who prayed for deliverance from the worldly desire of being honored and praised. But for the sinological community, the issue is not to confer honor where honor is clearly deserved. Ignorance of their contribution would deprive the field the fruit of labor of many of the best cultivators.

            IE IJA J/728 · Person · 30 April 1894-27 July 1968

            Born: 30 April 1894, Stourport, Worcestershire, England
            Entered: 07 September 1910, Manresa, Roehampton, London, England - Angliae Province (ANG)
            Ordained: 31 July 1926, Milltown Park, Sandford Road, Dublin
            Final Vows: 02 February 1930
            Died: 27 July 1968, St Joseph’s, Wise Mansion, Robinson Road, Hong Kong - Angliae Province (ANG)

            by 1926 came to Milltown (HIB) studying
            by 1940 came to Hong Kong (HIB) working 1940-1967

            1910-1912: Manresa, Roehampton, London, England (ANG), Novitiate
            1912-1913: Manresa, Roehampton, London, England, Rhetoric
            1913-1916: St Mary’s Hall, Stonyhurst College SJ, Lancashire, England, Philosophy
            1916-1919: Campion Hall, Brewer, Street, Oxford, Oxfordshire, England, Higher studies
            1919-1923: Wimbledon College SJ, Edge Hill, Wimbledon, London, England, Regency
            1923-1925: St Beuno’s, St Asaph, Wales, Theology
            1925-1927: Milltown Park, Sandford Road, Dublin (HIB), Theology
            1927-1928: St Stanislaus College SJ, Beaumont Lodge, Old Windsor, Berkshire, England, Teaching
            1928-1929: St Beuno’s, St Asaph, Wales, Tertianship
            1929-1934: St Michael’s College SJ, St John’s Road, Leeds, Yorkshire, England, Teaching
            1934-1937: Stonyhurst College SJ, Lancashire, England, Teaching
            1937-1939: St Ignatius College SJ, St Wilfrid’s Church, Chapel Street, Preston, Lancashire, England, Teaching
            1939-1943: Holy Spirit Seminary, Aberdeen, Hong Kong (HIB), Teaching Theology
            1943-1945: Vila Flor, Macao, Teaching
            1945-1949: Holy Spirit Seminary, Aberdeen, Hong Kong (HIB), Teaching Theology
            1949-1951: Ricci Hall, Pokfulam Road, Hong Kong, Promoting Institute of Studies in Chemistry, “Mission Bulletin”
            1951-1953: St Ignatius, Battery Path, Hong Kong, Vice Rector from 31/07/1951
            1953-1954: Xavier, Cheung Chau, Hong Kong, Vice Rector from 31/07/1951
            1954-1959: Wah Yan College SJ, Waterloo Road, Kowloon, Hong Kong, Assistant Editor “Tsing Nin Man Yau - “China News Analysis”
            1959-1964: Wah Yan College SJ, Queen’s Road East, Hong Kong, Assistant Editor “China News Analysis”, Bursar
            1963-1964: Assistant Editor “China News Analysis”; Director “Interprovincial News on Study and Research”
            1964-1968: St Joseph’s, Wise Mansion, Robinson Road, Hong Kong, Assistant Editor “China News Analysis”; Director “Interprovincial News on Study and Research”

            ◆ Hong Kong Catholic Archives :
            Father McCARTHY Jeremias
            R.I.P.

            At noon every Saturday for the past eleven years the Editor of this paper lifted the phone and spoke for a few minutes to a voice coming from a flat in Robinson Road. On the following Monday morning with unfailing regularity a typewritten page was delivered to the Sunday Examiner office; the weekly editorial had arrived.

            To the deep regret of the staff of the Sunday Examiner and of its readers this time-honoured procedure will never be repeated: for Father Jeremiah McCarthy, S.J. our editorial writer died at 2:45pm last Saturday afternoon at the age of seventy-four.

            Father McCarthy was a man of many talents; a distinguished theologian, he began his missionary work in Hong Kong twenty-nine years ago as Professor of Dogmatic Theology in the Regional Seminary for South China at Aberdeen; he held a Master’s Degree in Chemistry from Oxford University and as a war-time refugee in Macao he turned his knowledge to good use by devising substitute fuels to keep the local power supply in operation.

            When the war was over Father McCarthy returned to his post at the Seminary and began his connection with the Agricultural and Fisheries Department with whom he developed a method of drying and preserving fish and experimented in the increased use of natural and artificial fertilisers.

            After some years in Cheung Chau Island as Superior of the Jesuit Language School he returned to Hong Kong, joined the staff of the China News Analysis and began the long association with the editorial page of this paper which despite declining health continued up to the week of his death.

            Father McCarthy wrote over five hundred editorials for this paper; and as we look through the files at the variety of subjects covered we can only marvel at the range of intelligent interest of which this one man’s mind was capable. Moral, liturgical, social, political, international and local problems were subjected in turn to his keen analysis and the conclusions recorded in the elegant, economical prose of which he was a master. Freshness of approach, clarity of though and expression, and a deeply-felt sympathy for the poor, the suffering and the oppressed - these are the marks of the writer, as well as of the man and the priest, whose comments on the passing scene stamped this page with a character of its own.

            The staff of the Sunday Examiner, and of the Kung Kao Po where Father McCarthy’s editorials appeared in translation, has lost a most valued and faithful collaborator and friend.

            May God reward his earthly labours with the blessing of eternal refreshment, light and peace.
            Sunday Examiner Hong Kong - 2 August 1968

            ◆ Biographical Notes of the Jesuits in Hong Kong 1926-2000, by Frederick Hok-ming Cheung PhD, Wonder Press Company 2013 ISBN 978 9881223814 :
            He arrived in Hong Kong from the English Province in 1939 and went to teach Dogmatic Theology at the Regional Seminary in Aberdeen.

            During WWII, as a refugee in Macau, his Masters Degree in Chemistry enabled him to devise substitute fuels to maintain the local power and water supplies going.
            After the War he returned to Aberdeen and began an association with the Agriculture and Fisheries Department, developing methods of drying and preserving fish.
            Later he joined “China News Analysis”, enhancing its reputation. During these years he also wrote weekly editorials for the “Sunday Examiner”, over 500 of them, on a wide range of topics. His comments on local affairs especially were often quoted at length in the Hong Kong daily press.

            ◆ Jesuits in Ireland

            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 23rd Year No 4 1948

            Fr. Jeremiah McCarthy of the Hong Kong Mission writes from the U.S.A, where he is examining possibilities of setting up an Institute of Industrial Chemistry in Hong Kong :
            New York, 23rd September :
            “I have spent some time at Buffalo and Boston and at the Massachusetts Institute of Technology. The Professors there were most kind, and I learnt a good deal. I expect to be here for a month or six weeks, visiting factories and Colleges in New York. I met Fr. Ingram at Boston. He was doing some work at Harvard. I have heard from several sources that he had a great reputation at Johns Hopkins. I went yesterday to the Reception for Mr. Costello at Fordham and the conferring of an Honorary Degree. Cardinal Spellman was there. In his speech Mr. Costello avoided politics, except to say that the Government would stop emigration altogether, save that they would still send priests and nuns wherever they might be required. Most of the speech was taken up with a very graceful tribute to the Society and its work. He referred to the debt of Ireland to the Society in times of persecution, and again in modern times, and hoped to see an extension of our work in schools and Colleges in Ireland. The address was broadcast”.

            ◆ Irish Province News 24th Year No 1 1949
            Fr. Jeremiah McCarthy arrived at Cobh from New York on 7th December and is spending some time in the Province, before resuming in England, his study of technological institutes, prior to his return to Hong Kong.

            ◆ Irish Province News 43rd Year No 4 1968

            Obituary :

            Fr Jeremias McCarthy SJ (1893-1968)

            Fr. Jeremias McCarthy, a member of the English Province who to the joy and lasting advantage of all Jesuits working in Hong Kong was ascribed to the Irish Province in 1939 for work in Hong Kong, died in Hong Kong on 27th July, aged 74.

            He was born on 3rd April 1893 at Stourford, Worcestershire, where his father, a civil servant, was then stationed. Some of his early years were spent in Co. Cork, Ireland, but he returned to England and was educated at St. Francis Xavier College, Liverpool. He entered the English Province noviciate in 1910. (Two of sisters later became Columban Sisters.) After philosophy in Stonyhurst, he taught for four fondly remembered years in Beaumont. He also spent three years at Oxford, taking an M.A. degree in Chemistry and thus equipping himself for unforseeable work, valuable but bizarre. After two years of theology in St. Bueno's, he transferred to Milltown Park, Dublin, where he was ordained on 31st July 1926. After his tertianship he taught in various schools in the English Province for eleven years and was solemnly professed in 1930. In 1939 he applied to the General for work in a mission country and Fr. Ledochowski ascribed him to the still small Hong Kong mission in April of that year.

            He was warmly welcomed in Hong Kong, where several of the little band of Jesuits had known him in his scholasticate days. His unmistakable intellectual distinction and originality made him a very valuable addition to the mission; but he looked so frail that many must have wondered how long he could stand up to the strain imposed by the Hong Kong summers. He was thin, looked older than his years and was bent forward by a spinal affliction. Time was to show that this apparent physical frailty was largely an illusion. He may have suffered but he made no show of it. For almost three decades he was to labour at an astonishing variety of tasks, defying not only the Hong Kong summer, but the hardships of the Japanese capture and occupation of the colony and, in his last years, a complication of organic ills. Three days before his death he was still vigorously doing work that would have appalled many a younger man.
            For his first three years in Hong Kong he taught dogmatic theology in the Regional Seminary for South China. In 1942 he went to Macao, where the Hong Kong Jesuits were opening a school for Portuguese boys whose families had fled from occupied Hong Kong. This school won a special place in Fr. McCarthy's affection : the boys were, and have always remained, grateful for the help given them in a time of great hardship. The school did not occupy all his energies. Macao, cut off from the rest of the world, was short of nearly everything, so Fr. McCarthy, the best qualified and most ingenious chemist in the territory, quickly set about providing ersatz substitutes for the ungettable imports - everything from petrol to cosmetics. As a mark of appreciation, the Governor of Macao decreed that vehicles using the evil-smelling McCarthy substitute for petrol should not pass within nose-shot of the Jesuit school. In later years new arrivals in Hong Kong would be shown a lump of the McCarthy soap substitute, hard and gritty but beyond price in days when no other soap was to be had. Morale had to be kept up in Macao, so Fr. McCarthy and the other Jesuits joined the more vigorous citizens in organising debates and lectures and helping to provide through the local press a substitute for the intellectual sustenance normally fetched from abroad. Macao in those years of isolation was a little world on its own where every local crisis and dispute was avidly discussed by the whole population. In post-war years Fr. McCarthy had an inexhaustable fund of stories of the strange doings of those days including the great debate on the use of Chinese or Western style in the rebuilding of a church lavatory, and his own five-minute suspension for publishing an article expounding the views on evolution later contained in Humani Generis - as he was leavng the episcopal chamber the bishop said “I lift the suspension”.

            After the war he returned for a year to his work in the seminary, after which he went to Europe for a much needed rest. He was next asked to explore the possibility of setting up an institute of industrial chemistry in Hong Kong. This scheme proved abortive, but his next venture was fruitful. At the request of the govern ment of Hong Kong he toured Europe and America investigating methods for making compost from what is politely described as night soil. It is scarcely necessary to say that the more ribald Jesuits of the many countries he visited were less mealy-mouthed in describing this novel form of apostolate. Fr. McCarthy's rather donnish appearance and fastidious diction added to the joke.

            Having completed his work on nightsoil, he was asked by the government to act as technical adviser on fish-drying part of a large-scale reorganisation of fisheries, which was one of the most valuable works undertaken by the government in its post-war effort to rebuild and enrich the life of the colony. This work brought him into close contact with probably the ablest young government servant in Hong Kong, Mr. Jack Cater, who became one of Fr. McCarthy's closest friends, visited him frequently, sought his advice on such matters as the organisation of co-operatives, and was to rank almost as chief mourner at Fr, McCarthy's funeral.

            About this time Fr. McCarthy was appointed rector of the language school. Surprisingly enough this appointment did not prove altogether happy. It was known that he had been an independent minded scholastic and, though in his late fifties (and looking older), he was on terms of unforced equality with most of the younger priests in the mission; yet he found himself unable to make easy contact with those in their twenties. There was relief on both sides when his rectorship was terminated after a couple of years. On their return to Hong Kong after ordination, those who had failed to understand him in their scholastic years came to cherish his rewarding friendship.

            From his earliest days in Hong Kong, he had been known as a writer of concise, lucid and pointed English. Bishop Bianchi of Hong Kong was always eager to make use of this gift, frequently asking him to draft pastorals, messages to his diocese and other important documents. The bishop always showed great trust in Fr. McCarthy's judgment knowing that this faithful scribe would nearly always convey his ideas exactly and in a form palatable to and easily assimilated by the recipients. The bishop also had the happy certainty that Fr. McCarthy would not repine if on occasion his drafts were not used.

            Another seeker of his pen was Fr. (now Mgr.) C. H. Vath, then editor of the Sunday Examiner, the Hong Kong diocesan weekly. At Fr. Vath's request, Fr. McCarthy wrote a long series of articles on Christian doctrine, which were studied eagerly by teachers of religious knowledge. Fr. Vath also invited Fr. McCarthy to become the regular leader writer for the Sunday Examiner. This task out lasted Fr. Vath's editorship. For over a dozen years-right up to the last week of his life-Fr. McCarthy wrote a weekly editorial, often pungent, always carefully pondered and lucidly expressed. The secular papers frequently reproduced and commented on leaders dealing with economic or sociological topics, and echoes of these leaders could often be discerned in later discussions or in government action. At least one was quoted in the House of Commons, These leaders gave the paper an influence out of all proportion to its circulation. The McCarthy touch will be sadly missed. It will probably be impossible to find anyone able to combine the patience, readiness, skill and erudition that went into his leaders week after week, year after year.

            For the last eleven years of his life he was mainly engaged in work for the China News Analysis, (the authoritative and highly expensive) weekly analysis of the Chinese Communist press and radio published by Fr. L. Ladany, a Hungarian member of the Hong Kong Vice-Province. Fr. McCarthy acted as procurator, relieved the editor of the difficulties inseparable from writing in a foreign tongue, and wrote articles based on the editor's research. This was not glamorous work - the days of the nightsoil apostolate were over but it was essential work and was done with unfailing exactness and punctuality.

            The large number of religious at his funeral was a tribute to spiritual help given by Fr. McCarthy. In community life he was not ostentatiously pious, but he was exact in religious observance, as in all other things, and he was notably kind. His admirable book Heaven and his domestic exhortations were the most striking manifestations of spirituality that his fundamental reserve allowed him to make. These exhortations were revealing, deeply interesting, full, original without striving for originality and provocative of further thought. He was frequently urged to publish them, a suggestion that he seldom or never accepted. Enthusiasm for one's domestic exhortations is a tribute rarely paid in the Society. It was paid to Fr. McCarthy.

            Frail as he looked, he was very seldom ill. Early this year, how ever, he had to go to hospital and was found to be suffering from grave heart trouble and certain other ills. He resumed work as soon as possible. On Thursday, 25th July, having completed a day's work, he fell and broke a thigh while saying his Rosary in his room, and it was some hours before he was able to call the attention of another member of the small community in which he lived. He was suffering grievously and an immediate operation had to be carried out, despite the precarious state of his heart. He never recovered consciousness and he died on Saturday, 27th July.

            The funeral Mass was concelebrated by his Provincial, Fr. F. Cronin, his Superior, Fr. Ladany, and one of his closest friends.

            https://gwulo.com/node/29615

            Old Hong Kong

            Father Jeremiah McCarthy was a member of the British Order of Jesuits - during the occupation he seems to have passed as Irish (although born in England and possibly a British citizen) because he was serving with the Irish Jesuit Order.

            In November 1942 he was sent with Fr. Thomas Cooney to Macao to run a school for refugee children. While there he used his knowledge of chemistry (he had a Masters from Oxford) to devise substitute fuels to keep the power station running. On his return to Hong Kong after the war, he continued to use his training in co-operation with the Agricultural and Fisheries Dept.

            He died in Hong Kong.