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The Roman Catholic Relief Act 1829 Receives Royal Assent

The Roman Catholic Relief Act 1829, also known as the Catholic Emancipation Act 1829, receives royal assent on April 13, 1829. The act removes the sacramental tests that bar Roman Catholics in the United Kingdom from Parliament and from higher offices of the judiciary and state. It is the culmination of a fifty-year process of Catholic emancipation which had offered Catholics successive measures of “relief” from the civil and political disabilities imposed by Penal Laws in both Great Britain and in Ireland in the seventeenth and early eighteenth centuries.

Convinced that the measure is essential to maintain order in Catholic-majority Ireland, Arthur Wellesley, 1st Duke of Wellington, helps overcome the opposition of King George IV and of the House of Lords by threatening to step aside as Prime Minister and retire his Tory government in favour of a new, likely-reform-minded Whig ministry.

In Ireland, the Protestant Ascendancy has the assurance of the simultaneous passage of the Parliamentary Elections (Ireland) Act 1829. Its substitution of the British ten-pound for the Irish forty-shilling freehold qualification disenfranchises over 80% of Ireland’s electorate. This includes a majority of the tenant farmers who had helped force the issue of emancipation in 1828 by electing to parliament the leader of the Catholic Association, Daniel O’Connell.

O’Connell had rejected a suggestion from “friends of emancipation,” and from the English Roman Catholic bishop, John Milner, that the fear of Catholic advancement might be allayed if the Crown were accorded the same right exercised by continental monarchs: a veto on the confirmation of Catholic bishops. O’Connell insists that Irish Catholics would rather “remain forever without emancipation” than allow the government “to interfere” with the appointment of their senior clergy. Instead, he relies on their confidence in the independence of the priesthood from Ascendancy landowners and magistrates to build his Catholic Association into a mass political movement. On the basis of a “Catholic rent” of a penny a month (typically paid through the local priest), the Association mobilises not only the Catholic middle class, but also poorer tenant farmers and tradesmen. Their investment enables O’Connell to mount “monster” rallies that stay the hands of authorities, and embolden larger enfranchised tenants to vote for pro-emancipation candidates in defiance of their landlords.

O’Connell’s campaign reaches its climax when he himself stands for parliament. In July 1828, he defeats a nominee for a position in the British cabinet, William Vesey-FitzGerald, in a County Clare by-election, 2057 votes to 982. This makes a direct issue of the parliamentary Oath of Supremacy by which, as a Catholic, he will be denied his seat in the Commons.

As Lord Lieutenant of Ireland, Wellington’s brother, Richard Wellesley, had attempted to placate Catholic opinion, notably by dismissal of the long-serving Attorney-General for Ireland, William Saurin, whose rigid Ascendancy views and policy made him bitterly unpopular, and by applying a policy of prohibitions and coercion against not only the Catholic Ribbonmen but also the Protestant Orangemen. But now both Wellington and his Home Secretary, Robert Peel, are convinced that unless concessions are made, a confrontation is inevitable. Peel concludes, “though emancipation was a great danger, civil strife was a greater danger.” Fearing insurrection in Ireland, he drafts the Relief Bill and guides it through the House of Commons. To overcome the vehement opposition of both the King and of the House of Lords, Wellington threatens to resign, potentially opening the way for a new Whig majority with designs not only for Catholic emancipation but also for parliamentary reform. The King initially accepts Wellington’s resignation and the King’s brother, Ernest Augustus, Duke of Cumberland, attempts to put together a government united against Catholic emancipation. Though such a government would have considerable support in the House of Lords, it would have little support in the Commons and Ernest abandons his attempt. The King recalls Wellington. The bill passes the Lords and becomes law.

The key, defining, provision of the Acts is its repeal of “certain oaths and certain declarations, commonly called the declarations against transubstantiation and the invocation of saints and the sacrifice of the mass, as practised in the Church of Rome,” which had been required “as qualifications for sitting and voting in parliament and for the enjoyment of certain offices, franchises, and civil rights.” For the Oath of Supremacy, the act substitutes a pledge to bear “true allegiance” to the King, to recognise the Hanoverian succession, to reject any claim to “temporal or civil jurisdiction” within the United Kingdom by “the Pope of Rome” or “any other foreign prince … or potentate,” and to “abjure any intention to subvert the present [Anglican] church establishment.”

This last abjuration in the new Oath of Allegiance is underscored by a provision forbidding the assumption by the Roman Church of episcopal titles, derived from “any city, town or place,” already used by the United Church of England and Ireland. (With other sectarian impositions of the Act, such as restrictions on admittance to Catholic religious orders and on Catholic-church processions, this is repealed with the Roman Catholic Relief Act 1926.)

The one major security required to pass the Act is the Parliamentary Elections (Ireland) Act 1829. Receiving its royal assent on the same day as the relief bill, the act disenfranchises Ireland’s forty-shilling freeholders, by raising the property threshold for the county vote to the British ten-pound standard. As a result, “emancipation” is accompanied by a more than five-fold decrease in the Irish electorate, from 216,000 voters to just 37,000. That the majority of the tenant farmers who had voted for O’Connell in the Clare by-election are disenfranchised as a result of his apparent victory at Westminster is not made immediately apparent, as O’Connell is permitted in July 1829 to stand unopposed for the Clare seat that his refusal to take the Oath of Supremacy had denied him the year before.

In 1985, J. C. D. Clark depicts England before 1828 as a nation in which the vast majority of the people still believed in the divine right of kings, and the legitimacy of a hereditary nobility, and in the rights and privileges of the Anglican Church. In Clark’s interpretation, the system remained virtually intact until it suddenly collapsed in 1828, because Catholic emancipation undermined its central symbolic prop, the Anglican supremacy. He argues that the consequences were enormous: “The shattering of a whole social order. … What was lost at that point … was not merely a constitutional arrangement, but the intellectual ascendancy of a worldview, the cultural hegemony of the old elite.”

Clark’s interpretation has been widely debated in the scholarly literature, and almost every historian who has examined the issue has highlighted the substantial amount of continuity before and after the period of 1828 through 1832.

Eric J. Evans in 1996 emphasises that the political importance of emancipation was that it split the anti-reformers beyond repair and diminished their ability to block future reform laws, especially the great Reform Act of 1832. Paradoxically, Wellington’s success in forcing through emancipation led many Ultra-Tories to demand reform of Parliament after seeing that the votes of the rotten boroughs had given the government its majority. Thus, it was an ultra-Tory, George Spencer-Churchill, Marquess of Blandford, who in February 1830 introduced the first major reform bill, calling for the transfer of rotten borough seats to the counties and large towns, the disfranchisement of non-resident voters, the preventing of Crown officeholders from sitting in Parliament, the payment of a salary to MPs, and the general franchise for men who owned property. The ultras believed that a widely based electorate could be relied upon to rally around anti-Catholicism.

In Ireland, emancipation is generally regarded as having come too late to influence the Catholic-majority view of the union. After a delay of thirty years, an opportunity to integrate Catholics through their re-emerging propertied and professional classes as a minority within the United Kingdom may have passed. In 1830, O’Connell invites Protestants to join in a campaign to repeal the Act of Union and restore the Kingdom of Ireland under the Constitution of 1782. At the same, the terms under which he is able to secure the final measure of relief may have weakened his repeal campaign.

George Ensor, a leading Protestant member of the Catholic Association in Ulster, protests that while “relief” bought at the price of “casting” forty-shilling freeholders, both Catholic and Protestant, “into the abyss,” might allow a few Catholic barristers to attain a higher grade in their profession, and a few Catholic gentlemen to be returned to Parliament, the “indifference” demonstrated to parliamentary reform will prove “disastrous” for the country.

Seeking, perhaps, to rationalise the sacrifice of his freeholders, O’Connell writes privately in March 1829 that the new ten-pound franchise might actually “give more power to Catholics by concentrating it in more reliable and less democratically dangerous hands.” The Young Irelander John Mitchel believes that the intent is to detach propertied Catholics from the increasingly agitated rural masses.

In a pattern that had been intensifying from the 1820s as landlords clear land to meet the growing livestock demand from England, tenants have been banding together to oppose evictions and to attack tithe and process servers.

One civil disability not removed by 1829 Act are the sacramental tests required for professorships, fellowships, studentships and other lay offices at universities. These are abolished for the English universities – Oxford, Cambridge and Durham – by the Universities Tests Act 1871, and for Trinity College Dublin by the “Fawcett’s Act” 1873.

Section 18 of the 1829 act, “No Roman Catholic to advise the Crown in the appointment to offices in the established church,” remains in force in England, Wales and Scotland, but is repealed with respect to Northern Ireland by the Statute Law Revision (Northern Ireland) Act 1980. The entire act is repealed in the Republic of Ireland by the Statute Law Revision Act 1983.


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Birth of Desmond Connell, Future Cardinal in the Roman Catholic Church

Desmond Connell, cardinal in the Roman Catholic Church and former Archbishop of Dublin and Primate of Ireland, is born in Phibsborough, Dublin, on March 24, 1926.

Connell is educated at St. Peter’s National School, Phibsborough and the Jesuit Fathers’ second level school, Belvedere College, and studies for the priesthood at Holy Cross College. He later studies Arts at University College Dublin (UCD) and graduates with a BA in 1946 and is awarded an MA the following year. Between 1947 and 1951, he studies theology at St. Patrick’s College, Maynooth for a Bachelor of Divinity.

Connell is ordained priest by Archbishop John Charles McQuaid on May 19, 1951. He takes up a teaching post at the Department of Metaphysics at the University College Dublin. He is appointed Professor of General Metaphysics in 1972 and in 1983 becomes the Dean of the Faculty of Philosophy and Sociology. The College’s Department of Metaphysics is abolished after his departure.

Connell is appointed Archbishop of Dublin by the Holy See in early 1988. He is consecrated at St. Mary’s Pro-Cathedral, Dublin on March 6, 1988. He is created Cardinal-Priest by Pope John Paul II at the Consistory in Rome on February 21, 2001, with the Titulus S. Silvestri in Capite. Archbishops of Armagh, who hold the higher title of Primate of All Ireland, are more frequently appointed Cardinal than Archbishops of Dublin. The last Archbishop of Dublin to have been a cardinal is Cardinal Edward MacCabe, who was appointed in 1882. A large Irish contingent from Church and State, along with family and friends of the Cardinal, attend the installation which for the first time takes place at the front of the entrance to St. Peter’s Basilica.

On April 26, 2004, Connell retires as archbishop, handing the diocese to the coadjutor bishop, Diarmuid Martin. All bishops submit their resignation to the Pope on their 75th birthday. Connell’s is accepted shortly after his 78th birthday.

Connell is one of the cardinal electors who participates in the 2005 papal conclave that selects Pope Benedict XVI. Connell is considered quite close to Pope Benedict, both theologically and personally, both having served together on a number of congregations. He attends the 50th International Eucharistic Congress in Dublin in June 2012 and concelebrates at the Statio Orbis Mass in Croke Park.

It is Connell’s failure, when Archbishop of Dublin in 1988–2004, to address adequately the abuse scandals in Dublin that lead the Vatican to assign Archbishop Martin as his replacement in the country’s largest diocese. The Murphy Report finds that Connell had handled the affair “badly” as he was “slow to recognise the seriousness of the situation.” It does praise him for making the archdiocesan records available to the authorities in 2002 and for his 1995 actions in giving the authorities the names of 17 priests who had been accused of abuse, although it says the list is incomplete as complaints were made against at least 28 priests in the Archdiocese.

From 1988 Connell also continues to insure his archdiocese against liability from complainants, while claiming to the Murphy Commission that the archdiocese is “on a learning curve” in regard to child abuse. He arranges for compensation payments to be made from a “Stewardship Trust” that is kept secret from the archdiocese’s parishioners until 2003. In 1996 he refuses to help a victim of Paul McGennis and does not pass on what he knows about McGennis to her, or to the police. He apologises for this in 2002.

Desmond Connell dies in Dublin at the age of 90 on February 21, 2017, exactly sixteen years after his creation as Cardinal.


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Eamonn Casey, Former Bishop of Galway & Kilmacduagh, Returns from Exile

Eamonn Casey, Irish Catholic prelate who serves as bishop of Galway and Kilmacduagh from 1976 until his resignation 1992, returns to Ireland on February 5, 2006, following fourteen years in exile. He fled Ireland after he admitted to fathering his son, Peter.

Casey is born on April 24, 1927, in Firies, County Kerry. He is educated in Limerick before training for the priesthood at St. Patrick’s College, Maynooth. He is ordained a priest for the Diocese of Limerick on June 17, 1951, and appointed Bishop of Kerry on July 17, 1969.

Casey holds this position until 1976, when he is appointed Bishop of Galway and Kilmacduagh and apostolic administrator of Kilfenora. While in Galway, he is seen as a progressive. It is a significant change in a diocese that had been led for nearly forty years by the very conservative Michael Browne, bishop from 1937 to 1976. He is highly influential in the Irish Catholic hierarchy and a friend and colleague of another highly prominent Irish priest, Father Michael Cleary.

Casey works aiding Irish emigrants in Britain. In addition, he supports the Dunnes Stores‘ staff who are locked out from 1982 to 1986 for refusing to sell goods from apartheid South Africa.

Casey attends the funeral of the murdered Archbishop of San Salvador, Monsignor Óscar Romero. He witnesses first-hand the massacre of those attending the funeral by government forces. He then becomes a vocal opponent of United States foreign policy in Central America, and, as a result, opposes the 1984 visit of United States President Ronald Reagan to Ireland, refusing to meet him when he comes to Galway.

In 1992 it is reported that, despite the vow of chastity undertaken by Catholic clergy, Casey has a sexual relationship in the early 1970s with American woman Annie Murphy. When Murphy becomes pregnant, he is determined that the child should be given up for adoption in order to avoid any scandal for himself or the Catholic church. By contrast, Murphy is determined to accept responsibility for her child, and she returns to the United States with their son, Peter, who is born in 1974 in Dublin. He makes covert payments for the boy’s maintenance, fraudulently made from diocesan funds and channeled through intermediaries. In order to continue the cover up of his affair with Murphy and his fraudulent activities, he refuses to develop a relationship with his son, or acknowledge him. Murphy is very disappointed by this, and in the early 1990s contacts The Irish Times to tell the truth about Casey’s hypocrisy and deception. Having been exposed, he reluctantly admits that he had “sinned” and wronged the boy, his mother and “God, his church and the clergy and people of the dioceses of Galway and Kerry,” and his embezzlement of church funds. He is forced to resign as bishop and flees the country under a cloud of scandal. He is succeeded by his secretary, James McLoughlin, who serves in the post until his own retirement on July 3, 2005.

Murphy publishes a book, Forbidden Fruit, in 1993 revealing the truth of their relationship and the son she bore by Casey, exposing the institutional level of hypocrisy, moral corruption and misogyny within the Irish Catholic Church.

Casey is ordered by the Vatican to leave Ireland and become a missionary alongside members of the Missionary Society of St. James in a rural parish in Ecuador, whose language, Spanish, he does not speak. During this time, he travels long distances to reach the widely scattered members of his parish but does not travel to meet his own son. After his missionary position is completed, he takes a position in the parish of St. Pauls, Haywards Heath, West Sussex, England.

In 2005, Casey is investigated in conjunction with the sexual abuse scandal in Galway, Kilmacduagh and Kilfenora diocese, and cleared of any wrongdoing. In 2019, it emerges that he had faced at least three accusations of sexual abuse before his death, with two High Court cases being settled. The Kerry diocese confirms that it had received allegations against him, that Gardaí and health authorities had been informed and that the person concerned was offered support by the diocese.

Casey returns to Ireland on February 5, 2006, with his reputation in tatters, and is not permitted to say Mass in public.

In August 2011, Casey, in poor health, is admitted to a nursing home in County Clare. He dies on March 13, 2017, a month before his 90th birthday. He is interred in Galway cathedral’s crypt.

Casey is the subject of Martin Egan’s song “Casey,” sung by Christy Moore. He is also the subject of The Saw Doctors‘ song “Howya Julia.”


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Birth of Michael J. Browne, Bishop of Galway and Kilmacduagh

Michael J. Browne, an Irish prelate of the Roman Catholic Church, is born in Westport, County Mayo, on December 20, 1895. He serves as Bishop of Galway and Kilmacduagh for almost forty years from 1937 to 1976.

Browne is an important and outspoken member of the Irish hierarchy. His time as Bishop has been described by the historian James S. Donnelly Jr. as “far-reaching and … controversial,” while the historian of Irish Catholicism John Henry Whyte claims that Browne’s “readiness to put forward his views bluntly is welcome at least to the historian.”

Browne is ordained to the priesthood on June 20, 1920, for the Archdiocese of Tuam. He later serves as professor of moral theology at St. Patrick’s College, Maynooth.

On August 6, 1937, at the relatively young age of 41, Browne is appointed Bishop of Galway and Kilmacduagh by Pope Pius XI, receiving his episcopal consecration from Archbishop Thomas Gilmartin on the following August 10. He supports Taoiseach Éamon de Valera‘s defence of arrests and police searches for cached Irish Republican Army (IRA) arms, declaring, “Any Irishman who assists any foreign power to attack the legitimate authority of his own land is guilty of the most terrible crime against God’s law, and there can be no excuse for that crime – not even the pretext of solving partition or of securing unity.”

In 1939, Browne is selected by Éamon de Valera to chair the Commission on Vocational Organisation.

Browne is attentive to the state of public morality in the diocese, and James S. Donnelly Jr. has noted his role in directing episcopal and clerical censorship of newsagents and county librarians. He is also concerned about public intoxication and other misconduct at the Galway Races, controversies over dancing and the commercial dance halls, as well as immodesty in dress and the closely related issue of so-called “mixed bathing” in Galway and Salthill.

Like other members of the Irish Catholic hierarchy, Browne regularly condemns communism in his pastoral letters. When Cardinal József Mindszenty is detained by Hungary‘s post-war communist government, Browne in 1949 forwards protest resolutions from Galway Corporation, Galway County Council and the University College Galway student body to Pope Pius XII. He also frequently condemns the Connolly Association, an Irish republican socialist group in Britain close to the Communist Party of Great Britain.

In 1957, in response to a growing tension between Catholics and Protestants at Fethard-on-Sea, including the Fethard-on-Sea boycott, Browne says, “non-Catholics do not protest against the crime of conspiring to steal the children of a Catholic father, but they try to make political capital when a Catholic people make a peaceful and moderate protest.”

The most enduring monument or physical legacy of Browne’s time as Bishop is the Cathedral of Our Lady Assumed into Heaven and St Nicholas, commonly known as Galway Cathedral, which is dedicated in 1965 by Cardinal Richard James Cushing of Boston, Massachusetts. The site of the old jail had come into the possession of the diocese in 1941 and Browne leads the campaign to construct a new Cathedral. This includes a 1957 audience with Pope Pius XII where the plans are approved.

Browne attends the Second Vatican Council from 1962 to 1965 and retires in 1976. He dies four years later, at the age of 84, on February 24, 1980.

Browne is parodied in Breandán Ó hÉithir`s novel Lig Sinn i gCathu, which fictionalises late 1940s Galway as “Baile an Chaisil” and Browne as “An tEaspag Ó Maoláin.”

The Irish cabinet minister Noël Browne (no known relation) in his 1986 memoir Against the Tide describes the physical attributes of his episcopal namesake:

“The bishop had a round soft baby face with shimmering clear cornflower-blue eyes, but his mouth was small and mean. Around his great neck was an elegant glinting gold episcopal chain with a simple pectoral gold cross. He wore a ruby ring on his plump finger and wore a slightly ridiculous tiny scullcap on his noble head. The well-filled semi-circular scarlet silk cummerbund and sash neatly divided the lordly prince into two.”


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Birth of John Neill, Church of Ireland Archbishop of Dublin

John Robert Winder Neill, the Church of Ireland Archbishop of Dublin until the end of January 2011, is born on December 17, 1945.

The fourth generation of his family to become a clergyman, Neill is educated at the Avoca School, Blackrock, Dublin, and Sandford Park School, Ranelagh, Dublin. He attends Trinity College Dublin studying Hebrew and oriental languages winning a scholarship in 1965 and graduating in 1966. He is awarded an MA degree at Jesus College, Cambridge, in 1972.

Ordained in 1969 for the curacy of St. Paul’s Glenageary, Dublin, Neill is the fourth generation of his family to enter the ministry. He is Bishop of Tuam, Killala and Achonry from 1986 to 1997 before his consecration as Bishop of Cashel and Ossory in 1997.

At the Lambeth Conference in 1988, Neill proposes all the approved resolutions in respect of Women in the Episcopate and is chairman of the Church of Ireland General Synod Committee on Ordination of Women (1988–91). He serves on many central committees of the Church of Ireland covering issues such as liturgical reform, education, communications, ministry, Christian unity and synodical structures.

Neill serves as President of the Council of Churches for Britain and Ireland (1990-94) and as President of Churches Together in Britain and Ireland (1999-2002) and is co-founder and chairman of the Church of Ireland/Methodist Church Joint Theological Working Party.

On August 29, 2002, the Church of Ireland announces that the Right Reverend John Neill, Bishop of Cashel and Ossory, is to succeed the Most Reverend Dr. Walton Empey as Archbishop of Dublin. The announcement is made at a meeting of the Church of Ireland Episcopal Electoral College in Christ Church Cathedral, Dublin.

Neill and his wife Betty have three sons, The Reverend Canon Stephen Neill, Rector of Celbridge, Andrew Neill, a member of Garda Síochána, and Peter Neill, a photographer.


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Death of Michael G. O’Brien, Catholic Priest & Hurling Manager

Michael G. O’Brien, Irish Roman Catholic priest and also noted hurling coach and manager, dies at Dromahane, County Cork, on November 14, 2014, following a long illness.

O’Brien is born in the parish of Innishannon/Knockavilla, County Cork. He enters St. Patrick’s College, Maynooth, and is ordained for the Diocese of Cork and Ross in the seminary chapel on June 22, 1958. He then ministers in the Irish-emigrant areas of London until 1961, when he returns to his home diocese and a curacy in the parish of Blackrock, Cork, where he helps to rebuild St. Michael’s Church which had burned to the ground.

For twelve years, from 1964 to 1976, O’Brien teaches at St. Finbarr’s Seminary, Farranferris, where he is also the hurling trainer for the school team. He is “at the helm as Farranferris wins Dr. Harty Cups in 1969, 1971, 1972, 1973 and 1974, adding All-Irelands in 1972 and 1974.”

A twelve-year stint as chaplain at the Naval Base of Haulbowline follows before O’Brien returns to parish ministry, again in Blackrock. In 1985, he starts a lengthy stay in Carrigaline where he serves as curate, administrator and finally parish priest of Carrigaline, before retiring from active ministry in 2003.

O’Brien serves as the coach of the Cork GAA senior hurling team on several occasions, guiding the team to All-Ireland titles in 1984 and 1990. At colleges’ level he also manages UCC GAA (associated with University College Cork) to Fitzgibbon Cup titles, and later manages Blackrock GAA. He also helps coaching Coláiste Chríost Rí.

O’Brien is later a resident in Nazareth House in Dromahane, County Cork. He dies there on November 14, 2014, following a long illness.

O’Brien is not to be confused with Canon Michael O’Brien of the neighbouring Roman Catholic Diocese of Cloyne.


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Death of Frank Duff, Founder of the Legion of Mary in Dublin

Francis Michael Duff, Irish lay Catholic and author known for bringing attention to the role of the Catholic Laity during the Second Vatican Council of the Roman Catholic Church, dies in Dublin on November 7, 1980. He is also the founder of the Legion of Mary in Dublin.

Duff is born in Dublin on June 7, 1889, at 97 Phibsboro Road, the eldest of seven children of John Duff and his wife, Susan Letitia (née Freehill). The wealthy family lives in the city at St. Patrick’s Road, Drumcondra. He attends Blackrock College.

In 1908, Duff enters the Civil Service and is assigned to the Irish Land Commission. In 1913, he joins the Society of Saint Vincent de Paul and is exposed to the real poverty of Dublin. Many who live in tenement squalor are forced to attend soup kitchens for sustenance, and abject poverty, alcoholism, and prostitution are rife in parts of Dublin. He joins and soon rises through the ranks to President of the St. Patrick’s Conference at St. Nicholas of Myra Parish. Having concern for people he sees as materially and spiritually deprived, he gets the idea to picket Protestant soup kitchens as he considers they are giving aid in the form of food and free accommodation at hostels in return for not attending Catholic services. He sets up rival Catholic soup kitchens and, with his friend, Sergeant Major Joe Gabbett, discourages Catholics from patronizing Protestant soup kitchens. They succeeded in closing down two of them over the years.

Duff publishes his first pamphlet, Can we be Saints?, in 1916. In it, he expresses the conviction that all, without exception, are called to be saints, and that through Christian faith, all have the means necessary.

In 1918, a friend gifts Duff a copy of True Devotion to Mary by the seventeenth-century French cleric Louis de Montfort, which influences his views on Mary. He is additionally influenced by the writings of John Henry Newman.

Duff briefly acts as private secretary to Michael Collins, the chairman of the Provisional Government and the commander-in-chief of the National Army. In 1924, he is transferred to the Department of Finance.

On September 7, 1921, Duff is a part of a meeting alongside Fr. Michael Toher and fifteen women which becomes the nucleus of what would become the Legion of Mary. The Legion of Mary is created to organise lay Catholics to perform voluntary work. He models the organisation on Roman legions. Some of the first causes the Legion pursues is to become involved with homelessness and prostitution in Dublin. In 1922, he defies the wishes of the Archbishop of Dublin and the widespread Crypto-Calvinism, or Jansenism, within the Catholic Church in Ireland, which had created an intense hostility towards both prostitutes and other allegedly “fallen women.” Similarly, to St. Vitalis of Gaza before him, he begins an outreach to the prostitutes living in often brutal and inhuman conditions in the “kip houses” of “the Monto,” as Dublin’s red-light district, one of the largest in Europe at the time, is then called. Although middle-class Dubliners dismissively view these women as “whores,” the impoverished but devoutly Catholic residents of the Monto tenements refer to local prostitutes as “unfortunate girls,” and understand that they often turn to prostitution as a last resort. As part of his work, Duff establishes the Sancta Maria hostel, a safe house for former prostitutes who had run away from their “kip keepers.” Following the Irish War of Independence and Irish Civil War, he also persuades the first Catholic Commissioner of the Dublin Metropolitan Police, former Irish Army General W. R. E. Murphy, to launch a crackdown and, even though prostitution in the Republic of Ireland, rooted in human trafficking, still exists, the closure of the Monto’s last “Kip-Houses” is announced on March 12, 1925.

In 1927, Duff establishes the Morning Star hostel for homeless men, followed shortly by the Regina Coeli hostel for homeless women in 1930. Unlike the Magdalen Asylums, the Regina Coeli hostel reflects his view that unwed mothers should be taught how to be able to provide for and raise their children. This defies the norm of the era which holds that the children of unwed mothers should be saved from the stigma of their illegitimacy by being put up for adoption as quickly as possible.

While Duff enjoys the support of W. T. Cosgrave, Ireland’s head of government, and in May 1931 is granted an audience with Pope Pius XI, his efforts are opposed internally in the Dublin diocese. The Archbishop of Dublin Edward Joseph Byrne and his successor John Charles McQuaid seek to censor him because of his involvement with prostitutes. McQuaid also does not approve of his ecumenical efforts. In the 1930s and 1940s Duff creates the Mercier Society, a study group designed to bring together Catholics and Protestants, as well as the Pillar of Fire, a group designed to promote dialogue with Ireland’s Jewish community. In communication with Irish social dissidents Seán Ó Faoláin and Peadar O’Donnell, he suggests he is far more censored than even they are.

Duff does have some supporters amongst the Catholic hierarchy though. With the backing of Cardinal Joseph MacRory and Francis Bourne of Westminster, the Legion is able to expand rapidly and internationally. In 1928 the Legion establishes its first presidium in Scotland. In 1932 he is able to use the occasion of the Eucharistic Congress of Dublin to introduce the concept of the Legion of Mary to several visiting bishops, leading to further international growth.

Duff retires from the Civil Service in 1934 to devote all of his time to the Legion of Mary.

In July 1940, an overseas club for Afro-Asian students in Dublin is created. At that time Ireland is a popular destination for students from Asia and Africa because of its recent anti-imperial, anti-colonial history. Duff personally funds the purchase of a building for the club using funds from an inheritance. The club lasts until 1976 and facilitate many notable students, including Jaja Wachuku.

For the rest of his life, and with the help of many others, Duff guides the Legion’s worldwide extension. Today, the Legion of Mary has an estimated four million active members and 10 million auxiliary members in close to 200 countries in almost every diocese in the Catholic Church.

In 1965, Pope Paul VI invites Duff to attend the Second Vatican Council as a lay observer. When he is introduced to the assembly by the Archbishop of Liverpool, John Heenan, he receives a standing ovation.

Duff makes the promotion of devotion to the Most Sacred Heart of Jesus part of the Legion’s apostolate.

Duff dies in Dublin at the age of 91 on November 7, 1980, and is interred at Glasnevin Cemetery. In July 1996, the cause of his beatification is introduced by Cardinal Desmond Connell.


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Death of Philip Twysden, Lord Bishop of Raphoe

Philip Twysden, Anglican clergyman who serves in the Church of Ireland as Lord Bishop of Raphoe from 1747 to 1752, dies bankrupt on November 2, 1752, after having been shot while allegedly masquerading as a highwayman. The circumstances of his death later become the subject of scandalous rumour.

Twysden is born in Kent, in the South East England region, on September 7, 1713, the third son of Sir William Twysden, 5th Baronet of Roydon Hall, East Peckham, Kent, by his wife (and distant cousin) Jane Twisden.

Twysden studies at University College, Oxford, from 1732. He is awarded a Master of Arts degree, and the honorary degree of Doctor of Civil Law in 1745.

Twysden marries twice: firstly to Mary Purcell, who dies in 1743, and secondly to Frances Carter, daughter of The Rt Hon. Thomas Carter, Master of the Rolls in Ireland. After Twysden’s death, she marries her cousin, General James Johnston.

By his second wife, Twysden has two children: Mary, who dies in infancy, and a posthumous daughter named Frances (1753–1821). Frances, later Countess of Jersey, is one of the many mistresses of King George IV when he is Prince of Wales.

Twysden is ordained a priest in the Church of England. He is instituted in 1738 as rector of Eard and in 1745, for a short time, serves as the rector of Eastling in Kent. He accompanies Philip Stanhope, 4th Earl of Chesterfield, to Dublin as his chaplain, upon the Earl’s appointment as Lord Lieutenant of Ireland.

Twysden is nominated to the Bishopric of Raphoe in Ulster on March 3, 1746, and is consecrated by the Archbishop of Dublin, assisted by the bishops of Derry and Clonfert, at St. Michan’s Church, Dublin, on March 29, 1747.

Twysden dies on November 2, 1752, at home in Jermyn Street, St. James’s, London. However, according to ecclesiastical historian and author Henry Cotton, he dies at Roydon Hall, East Peckham, his father’s country house. He is buried in the south chancel of St. Michael’s Church, East Peckham, under a plain stone with no inscription.

A story grows up that, having been made bankrupt, Twysden is shot while attempting to rob a stagecoach. The location of his alleged attempted career as a highwayman is either Hounslow Heath (west of London) or Wrotham Heath in Kent.

(Pictured: The Cathedral of St Eunan, Raphoe, the episcopal seat of the pre-Reformation and Church of Ireland bishops of Raphoe)


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Death of Father Austin Flannery

Fr. Austin Flannery OP, was a Dominican priest, scholar, editor, journalist and social justice campaigner, dies of a heart attack at Kiltipper Woods Care Centre, Dublin, on October 21, 2008.

Born William “Liam” Flannery at Rearcross, County Tipperary, on January 10, 1925, he is the eldest of seven children produced by William K. Flannery and his wife Margaret (née Butler), merchants, publicans and hoteliers there and later at New Ross, County Wexford. After national school in Rearcross, he is educated at St. Flannan’s College in Ennis, County Clare, completing his secondary education at Newbridge College, Newbridge, County Kildare, a Dominican institution where he revells in an environment spurring independent thinking.

Flannery joins the Dominican Order in 1943, making his first profession in September 1944. After studies in theology at St. Mary’s Priory, Tallaght, County Dublin, and then at Blackfriars Hall, Oxford, he is ordained a Catholic priest on September 2, 1950, and adopts the forename Austin. He continues his studies at the Pontifical University of Saint Thomas Aquinas in Rome where he is awarded a doctorate in dogmatic theology. After his studies he teaches theology at Glenstal Abbey, County Limerick, for two years in the mid-1950s, before returning to Newbridge College for a year to teach Latin.

Flannery edits the Dominican bi-monthly journal entitled Doctrine and Life from 1958 to 1988, while at St. Saviour’s Priory, Dublin, where he also serves as prior from 1957 to 1960. He also edits the Religious Life Review. During and after the Second Vatican Council he makes available in English all the documents from the event.

Flannery’s campaigning to end apartheid in South Africa leads to involvement with Kader Asmal, and the founding the Irish Anti-Apartheid Movement, of which he serves as chairman and president. In the late sixties his campaigning on behalf of the Dublin Housing Action Committee, due to its association with republicans and left-wing activists, leads him to being accused of being a communist. He is dismissed in the Dáil by the then Minister for Finance, Charles Haughey, as “a gullible cleric.”

From August 1969, Flannery is a member of the executive committee of the Northern Relief Coordination Committee, raising funds on behalf of the families of those interned without trial in Northern Ireland during the early 1970s.

Flannery embodies the post-Vatican II conception of the priest as a social catalyst engaged by the gospel, closer to his flock than to the clerical hierarchy. He has a great gift for friendship, is indefatigably interested in people, and courts religious affairs commentators and journalists at a time when the hierarchy ignores them, magnifying his influence.

Flannery dies of a heart attack on October 21, 2008, at Kiltipper Woods Care Centre, Dublin. Following a funeral mass at St. Saviour’s Priory, he is buried in the Dominican plot at Glasnevin Cemetery, Dublin, on October 24, 2008.


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Death of Edmund Ignatius Rice, Missionary & Educationalist

Edmund Ignatius Rice, Catholic missionary and educationalist, dies on August 29, 1844, at Mount Sion, Waterford, County Waterford, after living in a near-comatose state for more than two years.

Rice is born on June 1, 1766, at Westcourt, Callan, County Kilkenny, the fourth of seven sons of Robert Rice, a farmer, and his wife, Margaret Tierney. His education begins at a local hedge school. He subsequently transfers to a school in Kilkenny before being apprenticed in 1779 to his uncle, a prosperous merchant at Waterford. He amasses a fortune in the lucrative provisioning trade of the city, and in 1785 he marries Mary Elliott, the daughter of a local tanner. Their only child, Mary, has intellectual disabilities and Rice suffers additional heartbreak with the death of his wife in 1789 following an accident, possibly by a fever that set in afterwards.

The death of his wife clearly affects Rice’s life. While he continues in trade and is an active member of the Catholic committee in the city, his priorities are radically changed. From this point he becomes increasingly involved in pious and charitable pursuits. He assists in the foundation of the Trinitarian Orphan Society in 1793 and the Society for the Relief of Distressed Roomkeepers in 1794. He joins religious confraternities and devotes considerable attention to the plight of prisoners. His endeavours become more focused in 1797 when, in response to a controversial pastoral of Bishop Thomas Hussey of Waterford and Lismore, he embraces the cause of Catholic education. In 1802, he establishes a religious community of laymen who set out to do for the neglected poor boys of Waterford what Nano Nagle had done for poor girls in Cork. His community is the genesis of both the Presentation Brothers and the Irish Congregation of Christian Brothers. Rice’s “monks” follow a variation of the Presentation rule, and his school curriculum is a pragmatic combination of best practice of the time overlaid by an uncompromisingly Catholic emphasis. By the time of his death in 1844, the Christian Brothers run forty-three schools, including six in England.

Rice is pivotal in the revival of Irish Catholicism following the severe dislocation of the penal era. Among the urban poor the Brothers make a landmark contribution in widening the social base of the institutional church. Through their teaching and catechetical instruction, they introduce the poor to the new forms of devotion which become the hallmark of nineteenth-century Catholicism. This effort brings a previously marginalised class within the ranks of the institutional church, which in time becomes the backbone of the emerging Catholic Ireland. The Brothers also play a determined role in the Catholic response to the proselytising efforts of the protestant Second Reformation in the country. Rice’s Brothers assist in the moulding of a distinctively Catholic urban working class, by promoting literacy alongside piety and instilling in their pupils the middle-class virtues of personal discipline, hard work, and sobriety.

Rice collaborates closely with other Catholic leaders of his age. His congregation is central to the success of Theobald Mathew‘s temperance movement. In 1828, at the height of the emancipation campaign, he invites Daniel O’Connell to lay the foundation stone of the Brothers’ model school at North Richmond Street, Dublin. This “monster meeting” attracts an attendance of 100,000, before which O’Connell hails Rice as the “patriarch of the monks of the west.” During the Repeal campaign, too, the Brothers frequently host the Liberator. Reflecting on their efforts, O’Connell declares that “education to be suited to this country must be Catholic and Irish in its tone, having as its motto Faith and Fatherland.”

Rice’s uncompromising adherence to these principles is not without difficulty. It leads to a predictably acrimonious relationship with the secular national board and his eventual withdrawal of the Brothers’ schools from the system in 1836. Rejection of the national board imposes serious financial burdens on the Christian Brothers which are relieved only by the bounties provided by the Intermediate Education Act (1878). Withdrawal also serves to alienate many friends and benefactors, including Daniel Murray, Archbishop of Dublin, who is a commissioner of national education. But the bishops gradually adopt Rice’s stance. After 1838 they become increasingly hostile to the national board, and the Brothers’ schools, with their acclaimed textbooks, are recognised as a bulwark against non-denominational education. For similar reasons, the Brothers become closely associated with Irish nationalism. In 1892, the MP William O’Brien observes that “the Christian Brothers system was regarded in Ireland as the really national system.”

The 1830s bring a rapid deterioration in Rice’s health. Financial difficulties frustrate his plans, and the plight of the three Dublin foundations is particularly acute. Rice resigns as superior general of his congregation in 1838, but fraught relations with his successor, Br. Michael Paul Riordan, blights his later years.

From this time on, Rice spends an increasing proportion of his time at Mount Sion and the adjoining school, showing a continued interest in the pupils and their teachers. He also takes a short walk each day on the slope of Mount Sion, but his increasingly painful arthritis leads the community superior, Joseph Murphy, to purchase a wheelchair for his benefit. At Christmas time in 1841, his health takes a turn for the worse and even though expectations of his imminent death do not turn out to be justified, he is increasingly confined to his room.

After living in a near-comatose state for more than two years and in the constant care of a nurse since May 1842, Rice dies on August 29, 1844, at Mount Sion, Waterford, where his remains lie in a casket to this day. Large crowds fill the streets around his house in Dublin to honour him. He is beatified by Pope John Paul II in 1996.

(From: “Rice, Edmund Ignatius” by Dáire Keogh, Dictionary of Irish Biography, http://www.dib.ie, October 2009)