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Birth of Samuel Haliday, Irish Presbyterian Minister

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Samuel Haliday, Irish Presbyterian non-subscribing minister to the “first congregation” of Belfast, is born on July 16, 1685, in Omagh, County Tyrone, in what is now Northern Ireland. His refusal to sign the Westminster Confession of Faith leads to a split between Subscribing and Non-Subscribing adherents.

Haliday is the son of the Rev. Samuel Haliday (1637–1724), who is ordained presbyterian minister of Convoy, County Donegal, in 1664. He then moves to Omagh in 1677, leaving for Scotland in 1689, where he is successively minister of Dunscore, Drysdale, and New North Church, Edinburgh. He returns to Ireland in 1692, becoming minister of Ardstraw, where he continues until his death.

Haliday enters Glasgow College, enrolled among the students of the first class under John Loudon, professor of logic and rhetoric. He graduates M.A. and goes to Leiden University to study theology in November 1705.

In 1706 Haliday is licensed at Rotterdam and in 1708 receives ordination at Geneva, choosing to be ordained there because of its tolerance. He becomes chaplain to the 26th (Cameronian) Regiment of Foot, serving under John Churchill, 1st Duke of Marlborough in Flanders. He is received by the Synod of Ulster in 1712 as an ordained minister without charge and declared capable of being settled in any of its congregations. For some time, however, he lives in London, where he associates with the Whig faction, in and out of the government, and uses his influence to promote the interests of his fellow-churchmen. He opposes the extension of the Schism Act 1714 to Ireland. In 1718 he takes a leading part in obtaining an increase in the regium donum and the synod of Ulster thanks him. He introduces two historians, Laurence Echard and Edmund Calamy, in a London social meeting with Sir Richard Ellys, 3rd Baronet.

In 1719 Haliday is present at the Salters’ Hall debates, and in the same year receives a call from the first congregation of Belfast, vacant by the death of the Rev. John McBride. He is at this time chaplain to Colonel Anstruther’s regiment of foot. It being rumoured that he holds Arian views, the synod in June 1720 considers the matter, and clears him. His accuser, the Rev. Samuel Dunlop of Athlone, is rebuked.

On July 28, 1720, the day appointed for his installation in Belfast, Haliday refuses to subscribe the Westminster Confession of Faith, making instead a declaration to the presbytery. The presbytery proceeds with the installation, in violation of the law of the church, and in the face of a protest and appeal from four members. The case comes before the synod in 1721, but though Haliday still refuses to sign the Confession, the matter is allowed to drop. A resolution is, however, carried after long debate that all members of synod who are willing to subscribe the confession might do so, with which the majority comply. Hence arises the terms “subscribers” and “non-subscribers.” He continues to be identified with the latter until his death. A number of members of his congregation are so dissatisfied with the issue of the case that they refuse to remain under his ministry. After much opposition they are erected by the synod into a new charge.

The subscription controversy rages for years. Haliday continues to take a major part in it, both in the synod and through the press. To end the conflict, the synod in 1725 adopts the expedient of placing all the non-subscribing ministers in one presbytery, that of Antrim, which in the following year is excluded from the body.

Haliday is a lifelong friend to the philosopher Francis Hutcheson. In 1736 Thomas Drennan is installed as his colleague in Belfast. Haliday dies at the age of 54 on March 5, 1739.

(Pictured: The burning bush is a common symbol used by Presbyterian churches; here as used by the Presbyterian Church in Ireland. The Latin inscription underneath translates as “burning but flourishing”. In Presbyterianism, alternative versions of the motto are also used such as “burning, yet not consumed”.)


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Birth of Gerald O’Donovan, Priest & Writer

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Gerald O’Donovan, Irish priest and writer born Jeremiah Donovan, is born in Kilkeel, County Down on July 15, 1871.

O’Donovan is the son of a pier builder. He attends Ardnaree College in Killala and St. Patrick’s College, Maynooth. He leaves Maynooth after ordination for the Diocese of Clonfert in 1895 and is appointed as a Roman Catholic priest to Loughrea, County Galway between 1896 and 1904. He is an enthusiastic advocate of the Gaelic League and the Irish Cooperative Association and promotes his views in articles and lectures. His literary friends include Lady Gregory, W. B. Yeats and George Moore. He is in charge of decorating St. Brendan’s Cathedral, Loughrea in 1901, the financing provided by O’Donovan’s close friend Edward Martyn. He quit Loughrea in 1904 after the arrival of a new bishop, Thomas O’Dea.

O’Donovan moves to London but failing to find work as a priest, he leaves the Catholic priesthood in May 1908. He becomes a subwarden at Toynbee Hall in the East End in March 1910. In October that year, he marries Florence Emily Beryl Verschoyle (1886–1968), the daughter of an Irish Protestant colonel fifteen years his junior. They have three children, two daughters and a son.

In 1913, O’Donovan publishes his first and best-known novel, Father Ralph, which draws in large part on his own life. Around this time, he changes his first name from Jeremiah to Gerald. Another novel titled Waiting is published in 1914. He joins the war effort in 1915 and rises to become head of the Italian section at the Ministry of Information in 1918. There he meets his secretary and future lover, English novelist Rose Macaulay.

O’Donovan publishes a few more novels after the war: How They Did It (1920), Conquest (1920), Vocations (1921), and The Holy Tree (1922). The clandestine affair with Macaulay continues for nearly two decades. In 1939, the pair are on holiday in the Lake District when they meet with a motoring accident, which damages O’Donovan’s health. He dies of cancer in Albury, Surrey three years later, on July 26, 1942. His letters to Macaulay had been destroyed the previous year when her flat in Central London was bombed during the Blitz.

In her novel The Towers of Trebizond, Macaulay features a woman character (Laurie) torn between her attraction to Christianity and her adulterous love for a married man. This is considered to reflect the author’s relationship with O’Donovan.


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The 31st International Eucharistic Congress Begins in Dublin

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The 31st International Eucharistic Congress begins in Dublin on June 22, 1932, and runs through June 26. The congress is one of the largest eucharistic congresses of the 20th century and the largest public event to happen in the new Irish Free State. It reinforces the Free State’s image of being a devout Catholic nation. The high point is when over a million people gather for Mass in Phoenix Park.

Ireland is then home to 3,171,697 Catholics. It is selected to host the congress as 1932 is the 1500th anniversary of Saint Patrick‘s arrival. The chosen theme is “The Propagation of the Sainted Eucharist by Irish Missionaries.”

The city of Dublin is decorated with banners, bunting, garlands, and replica round towers. Seven ocean liners moor in the port basins and along Sir John Rogerson’s Quay. Five others anchor around Scotsmans Bay. The liners act as floating hotels and can accommodate from 130 to 1,500 people on each. The Blue Hussars, a ceremonial cavalry unit of the Irish Army formed to escort the President of Ireland on state occasions, first appears in public as an honor guard for the visiting Papal Legate representing Pope Pius XI.

John Charles McQuaid, President of Blackrock College, hosts a large garden party on the grounds of the college to welcome the papal legate, where the hundreds of bishops assembled for the Congress have the opportunity to mingle with a huge gathering of distinguished guests and others who have paid a modest subscription fee.

The final public mass of the congress is held at 1:00 PM on Sunday, June 26 in Phoenix Park at an altar designed by the eminent Irish architect John J. Robinson of Robinson & Keefe Architects, and is celebrated by Michael Joseph Curley, Archbishop of Baltimore. A radio station, known as Radio Athlone, is set up in Athlone to coincide with the Congress. In 1938 it becomes Radio Éireann. The ceremonies include a live radio broadcast by Pope Pius XI from the Vatican. John McCormack, the world-famous Irish tenor, sings César Franck‘s Panis Angelicus at the mass.

Approximately 25% of the population of Ireland attend the mass and afterwards four processions leave the Park to O’Connell Street where approximately 500,000 people gather on O’Connell Bridge for the concluding Benediction given by the Papal Legate, Cardinal Lorenzo Lauri.

The English Catholic writer G. K. Chesterton is also present, and observes, “I confess I was myself enough of an outsider to feel flash through my mind, as the illimitable multitude began to melt away towards the gates and roads and bridges, the instantaneous thought ‘This is Democracy; and everyone is saying there is no such thing.'”

On the other hand, such an overwhelming display of Catholicity only confirms to Protestants in the North the necessity of the border.

(Pictured: the closing ceremony of the Eucharistic Congress that was held in Dublin in June 1932)


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Birth of Joseph Shanahan, Bishop for Southern Nigeria

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Joseph Ignatius Shanahan B.Sc., C.S.Sp., priest of the Congregation of the Holy Spirit (Spiritans), is born on June 6, 1871 in Glankeen, Borrisoleigh, County Tipperary. He serves as a bishop in Nigeria, first as prefect apostolic of Lower Niger and then as vicar apostolic of Southern Nigeria.

Shanahan joins the Holy Ghost Order in France in 1886, where his uncle Pat Walsh (Brother Adelm) had also joined the Holy Ghost Fathers. In 1889, he is transferred to the French Juniorate of the Congregation in Cellule in the Auvergne. He makes his profession on Easter Sunday 1898 and his ordination takes place on April 22, 1900 in the Blackrock College chapel.

By mid-July 1902, Shanahan has received his appointment for Nigeria to help Fr. Léon Lejeune make bricks to build the first proper mission house in Onitsha.

Shanahan is instrumental in the setting up of the Saint Patrick’s Society for the Foreign Missions, sometimes known as the Kiltegan Fathers, when in 1920, following his ordination in Maynooth as Bishop for Southern Nigeria (then a British protectorate), he appeals to students in Maynooth College for missionaries to Nigeria and Africa.

In 1924 Bishop Shanahan founds a missionary society for women, the Missionary Sisters of the Holy Rosary, in Killeshandra, County Cavan.

Bishop Shanahan dies at Nairobi, Kenya, on Christmas Day 1943 aged 72 years, and is initially buried in the community cemetery in St. Mary’s School in Nairobi. However, in January 1956 his remains are brought back to Nigeria for the “second burial” in the Cathedral Basilica of the Most Holy Trinity, Onitsha.

Always revered as a saint by those in close contact with him, Shanahan’s cause for Beatification is introduced officially on November 15, 1997 in Onitsha cathedral.


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Michael D. Higgins Meets Pope Francis in Rome

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President Michael D. Higgins discusses a range of issues including climate change, migration and the need to achieve social cohesion during a meeting with Pope Francis in Rome on May 22, 2017.

The meeting comes two days before Pope Francis is scheduled to meet with U.S. President Donald Trump, where the potential for disagreement is high as Trump has clashed with the pontiff on migrants and expressed skepticism about man-made impact on the environment. The meeting with President Higgins, however, is much more congenial as both leaders are very much on the same page.

Higgins is given the traditional welcome for visiting heads of state to the Vatican. He is walked through the frescoed rooms of the Vatican’s Apostolic Palace by men dressed in white tie and is then introduced to Pope Francis for their meeting, which lasts fifteen minutes.

Higgins’ visit comes six months after outgoing Irish Taoiseach Enda Kenny had a papal audience after which he confirmed the Pope would be coming to Ireland in 2018. While their discussions take place behind closed doors, it is likely that Higgins once again extends the invitation for Pope Francis to visit the country. The Pope ultimately visits Ireland August 25-26 as part of the World Meeting of Families 2018.

At the end of a seemingly warm and friendly encounter, Higgins presents the Pope a “climate bell” designed by renowned citizen-artist Vivienne Roche and is meant to represent a call to action on protecting the planet. “This is a very important symbol” the president tells the Pope before briefly ringing the bell.

For his part, the Pope presents Higgins with his landmark encyclical on climate change, Laudato si’, and his two apostolic exhortations, Evangelii gaudium and Amoris laetitia. He also presents the President with a medallion designed to represent the saying from Isaiah 32:15 which states “the desert will become a fertile ground.”

The audience takes place inside the Vatican Library with the use of an interpreter. Higgins, who has spent some time living in Latin America, concludes the meeting in the Pope’s native language, saying “muchos gracias.”


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St. Columba Arrives on the Isle of Iona

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St. Columba, an Irish monk, and twelve followers arrive on the tiny isle of Iona, barely three miles long by one mile wide, on May 12, 563, establishing a monastic community and building his first Celtic church. Iona has an influence out of all proportion to its size on the establishment of Christianity in Scotland, England and throughout mainland Europe.

Once settled, Columba sets about converting most of pagan Scotland and northern England to the Christian faith. Iona’s fame as a missionary centre and outstanding place of learning eventually spreads throughout Europe, turning it into a place of pilgrimage for several centuries to come. Iona becomes a sacred isle where kings of Scotland, Ireland and Norway are buried.

Columba is born of royal blood in 521 AD in Ireland, or Scotia as it is then called. He is the grandson of the Irish King Niall. He leaves Ireland for Scotland not as a missionary but as an act of self-imposed penance for a bloody mess he had caused at home. He had upset the king of Ireland by refusing to hand over a copy of the Gospel he had illegally copied, leading to a pitched battle in which Columba’s warrior family prevailed. Full of remorse for his actions and the deaths he had ultimately caused, he flees, ultimately settling on Iona as it is the first place he finds from which he is unable to see his native Ireland. One of the features on the island is even called “The Hill with its back to Ireland.”

Columba, however, is not the shy retiring type and sets about building Iona’s original abbey from clay and wood. In this endeavour he displays some strange idiosyncrasies, including banishing women and cows from the island. The abbey builders have to leave their wives and daughters on the nearby Eilean nam Ban (Woman’s Island). Stranger still, he also banishes frogs and snakes from Iona, although how he accomplishes this feat is not well documented.

The strangest claim of all however is that Columba is prevented from completing the building of the original chapel until a living person has been buried in the foundations. His friend Oran volunteers for the job and is duly buried. It is said that Columba later requests that Oran’s face be uncovered so he can bid a final farewell to his friend. Oran’s face is uncovered and he is found to be still alive but utters such blasphemous descriptions of Heaven and Hell that Columba orders that he be covered up immediately.

Over the centuries the monks of Iona produce countless elaborate carvings, manuscripts and Celtic crosses. Perhaps their greatest work is the exquisite Book of Kells, which dates from 800 AD, currently on display in Trinity College, Dublin. Shortly after this, in 806 AD, come the first of the Viking raids and many of the monks are slaughtered and their work destroyed.

The Celtic Church, lacking central control and organisation, diminishes in size and stature over the years to be replaced by the much larger and stronger Roman Church. Even Iona is not exempt from these changes and in 1203 a nunnery for the Order of the Black Nuns is established and the present-day Benedictine abbey, Iona Abbey, is built. The abbey is a victim of the Reformation and lay in ruins until 1899 when restoration is started.

No part of Columba’s original buildings have survived, however on the left hand side of the abbey entrance can be seen a small roofed chamber which is claimed to mark the site of the Columba’s tomb.

(From: “St. Columba and the Isle of Iona” by Ben Johnson, historic-uk.com, pictured is the Iona Abbey and Nunnery)


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St. Patrick’s Cathedral Designated National Cathedral

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St. Patrick’s Cathedral, Dublin, is designated the National Cathedral of the Church of Ireland on May 2, 1872. Chapter members at St. Patrick’s are drawn from each of the twelve dioceses of the Church of Ireland.

St. Patrick’s Cathedral is dedicated on March 17, 1191. With its 141-foot spire, it is the tallest church (not cathedral) in Ireland and the largest.

St. Patrick’s Cathedral is founded on the spot where St. Patrick himself is believed to have baptized the first Irish believers into the Christian faith. The sacred well which St. Patrick used has been lost, but the Cathedral is built in the area where the conversions are believed to have taken place.

The first church is constructed here in the 5th century but St. Patrick’s as it stands now is built between 1191 and 1270. In 1311, the Medieval University of Dublin is founded here, and the church begins a place of higher education as well as a place of worship.

By the 16th century, however, St. Patrick’s falls into disrepair following the English Reformation, a time when the Church of England breaks away from the Roman Catholic Church. In 1537, St. Patrick’s becomes designated as an Anglican Church of Ireland, and it remains a part of the Church of Ireland to this day.

Repairs to the cathedral begin in the 1660s and continued in phases over the following decades to save it from falling into complete ruin.

As its status grows, St. Patrick’s begins to rival Christ Church Cathedral in importance. This is where the history of St. Patrick’s Cathedral takes a bit of a complicated turn in term of church definitions. The current cathedral building is often hailed as one of the best examples of medieval architecture in Dublin, however, it is only fair to point out that the structure went through a massive rebuild in the 1860s, mainly financed by money from Benjamin Guinness.

As one of Dublin’s two Church of Ireland cathedrals, St. Patrick’s is actually designated as the “National Cathedral of Ireland.” However, it lacks the one thing that usually makes a church a cathedral – a bishop. The Archbishop of Dublin actually has his seat at Christ Church Cathedral, which is designated as the local cathedral of the Diocese of Dublin and Glendalough. St. Patrick’s is instead headed by a dean who is the ordinary for the cathedral. This office has existed since 1219 with its most famous office holder being Jonathan Swift.

Today St. Patrick’s Cathedral plays host to a number of public national ceremonies. Ireland’s Remembrance Day ceremonies, hosted by the Royal British Legion and attended by the President of Ireland, take place there every November. Its carol service (the Service of Nine Lessons and Carols), celebrated twice in December, including every December 24, is a colourful feature of Dublin life. On Saturdays in autumn the cathedral hosts the graduation ceremonies of Technological University Dublin.

The funerals of two Irish presidents, Douglas Hyde and Erskine Childers, take place in St. Patrick’s Cathedral in 1949 and 1974 respectively. In 2006, the cathedral’s national prominence is used by a group of 18 Afghan migrants seeking asylum, who occupied it for several days before being persuaded to leave without trouble.


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Creation of the Diocese of Galway

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The Diocese of Galway is created on April 23, 1831. The diocese has its origins in the ancient Kilmacduagh monastery and the Wardenship of Galway (1484–1831). Following the abolition of the Wardenship by the Holy See in 1831, the first Bishop of the new Diocese of Galway is appointed in the same year.

In 1866, Bishop John McEvilly of Galway is made Apostolic Administrator of the diocese of Kilmacduagh and Kilfenora. When he is appointed coadjutor bishop to the Archdiocese of Tuam in 1878, he retains Galway until he succeeds as archbishop in 1881. McEvilly continues to oversee Kilmacduagh and Kilfenora until 1883 when Pope Leo XIII unites the diocese with the neighbouring Diocese of Kilmacduagh. At the same time, the ordinary of the United Diocese of Galway and Kilmacduagh is appointed, in perpetuum, as the Apostolic Administrator of the Diocese of Kilfenora.

The bishopric of Kilmacduagh had been a separate title until 1750 when Pope Benedict XIV decrees that it is to be united with the bishopric of Kilfenora. Since Kilmacduagh is in the Ecclesiastical province of Tuam while Kilfenora is in the Province of Cashel, it is arranged that the ordinary of the united dioceses is to be alternately bishop of one diocese and apostolic administrator of the other. The first holder of this unusual arrangement is Peter Kilkelly, who had been Bishop of Kilmacduagh since 1744. He becomes Apostolic Administrator of Kilfenora in September 1750. Since that date, Kilfenora has been administered by that united diocese as an apostolic vicariate. Since the territory of an apostolic vicariate comes directly under the pope as “universal bishop”, the pope exercises his authority in Kilfenora through a “vicar.”

The geographic remit of the see includes the city of Galway, parts of County Galway and the northern coastal part of County Clare. Large population centres include Ennistymon, Oranmore and Oughterard. The cathedral church of the diocese is the Cathedral of Our Lady Assumed into Heaven and St. Nicholas. It is in the ecclesiastical province of Tuam and is subject to the Metropolitan Archdiocese of Tuam. The deanery of Kilfenora, previously a diocese in its own right, lies in the ecclesiastical province of Cashel. The Ordinary is Bishop Brendan Kelly who is appointed on December 11, 2017.

(Pictured: The Cathedral of Our Lady Assumed into Heaven and St. Nicholas)


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Birth of James Augustine Healy, Bishop of Portland, Maine

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James Augustine Healy, American Roman Catholic priest and the second bishop of Portland, Maine, is born on April 6, 1830, in Macon, Georgia to a multiracial slave mother and Irish immigrant father. He is the first bishop in the United States of any known African descent. When he is ordained in 1854, his multiracial ancestry is not widely known outside his mentors in the Catholic Church.

Healy is the eldest of ten siblings of Michael Morris Healy, an Irish immigrant planter from County Roscommon, and his common law wife Eliza Smith (sometimes recorded as Clark), a multiracial enslaved African American. He achieves many “firsts” in United States history. He is credited with greatly expanding the Catholic church in Maine at a time of increased Irish immigration. He also serves Abenaki people and many parishioners of French-Canadian descent who were traditionally Catholic. He speaks both English and French.

Beginning in 1837, like many other wealthy planters with mixed-race children, Michael Healy starts sending his sons to school in the North. James, along with brothers Hugh and Patrick, goes to Quaker schools in Flushing, New York, and Burlington, New Jersey. Later they each attend the newly opened College of the Holy Cross in Worcester, Massachusetts. He graduates as valedictorian of the college’s first graduating class in 1849.

Following graduation, Healy wishes to enter the priesthood. He cannot study at the Jesuit novitiate in Maryland, as it is a slave state. With the help of John Bernard Fitzpatrick, he enters a Sulpician seminary in Montreal. In 1852, he transfers to study at Saint-Sulpice Seminary in Paris, working toward a doctorate and a career as a seminary professor. After a change of heart, he decides to become a pastor. On June 10, 1854, he is ordained at Notre-Dame de Paris as a priest to serve in Boston, Massachusetts. He is the first African American to be ordained a Roman Catholic priest although at the time he identifies as and is accepted as white Irish Catholic.

When Healy returns to the United States, he becomes an assistant pastor in Boston. He serves the archbishop, who helps establish his standing in the church. In 1866 he becomes the pastor of St. James Church, the largest Catholic congregation in Boston. In 1874 when the Boston legislature is considering taxation of churches, he defends Catholic institutions as vital organizations that help the state both socially and financially. He also condemns certain laws that are generally enforced only on Catholic institutions. He founds several Catholic charitable institutions to care for the many poor Irish immigrants who had arrived during the Great Famine years.

Healy’s success in the public sphere leads to his appointment by Pope Pius IX to the position of second bishop of Portland, Maine. He is consecrated as Bishop of Portland on June 2, 1875, becoming the first African American to be consecrated a Catholic bishop. For 25 years he governs his large diocese, supervising also the founding of the Diocese of Manchester, New Hampshire, when it is split from Portland in 1885. During his time in Maine, which is a period of extensive immigration from Catholic countries, he oversees the establishment of 60 new churches, 68 missions, 18 convents, and 18 schools. During that period, he also serves his Abenaki and French-Canadian parishioners.

Healy is the only member of the American Catholic hierarchy to excommunicate men who joined the Knights of Labor, a national union, which reaches its peak of power in 1886.

Two months before his death on August 5, 1900, Healy is called as assistant to the Papal throne by Pope Leo XIII, a position in the Catholic hierarchy just below that of cardinal.


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Death of Adam Loftus, First Provost of Trinity College, Dublin

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Adam Loftus, Archbishop of Armagh, and later Dublin, and Lord Chancellor of Ireland from 1581, dies in Dublin on April 5, 1605. He is also the first Provost of Trinity College, Dublin.

Loftus is born in 1533, the second son of a monastic bailiff, Edward Loftus, in the heart of the English Yorkshire Dales. He embraces the Protestant faith early in his development. He is an undergraduate at Trinity College, Cambridge, where he reportedly attracts the notice of the young Queen Elizabeth, as much by his physique as through the power of his intellect. Although this encounter may never have happened, Loftus certainly meets with the Queen more than once, and she becomes his patron for the rest of her reign. At Cambridge Loftus takes holy orders as a Catholic priest and is appointed rector of Outwell St. Clement in Norfolk. He comes to the attention of the Catholic Queen Mary, who names him vicar of Gedney, Lincolnshire. On Elizabeth’s accession in 1558 he declares himself Anglican.

Loftus makes the acquaintance of the Queen’s favourite Thomas Radclyffe, 3rd Earl of Sussex and serves as his chaplain in Ireland in 1560. In 1561 he becomes chaplain to Alexander Craike, Bishop of Kildare and Dean of St. Patrick’s Cathedral in Dublin. Later that year he is appointed rector of Painstown in Meath and evidently earns a reputation as a learned and discreet advisor to the English authorities in Dublin. In 1563, he is consecrated Archbishop of Armagh at the unprecedented age of 28 by Hugh Curwen, Archbishop of Dublin.

Following a clash with Shane O’Neill, the real power in Ulster during these years, he comes to Dublin in 1564. To supplement the meager income of his troubled archbishopric he is temporarily appointed to the Deanery of St. Patrick’s Cathedral by the queen in the following year. He is also appointed president of the new commission for ecclesiastical causes. This leads to a serious quarrel with the highly respected Bishop of Meath, Hugh Brady.

In 1567 Loftus, having lobbied successfully for the removal of Hugh Curwen, who becomes Bishop of Oxford, and having defeated the rival claims of the Bishop of Meath, is appointed Archbishop of Dublin, where the queen expects him to carry out reforms in the Church. On several occasions he temporarily carries out the functions of Lord Keeper of the Great Seal, and in August 1581 he is appointed Lord Chancellor of Ireland after an involved dispute with Nicholas White, Master of the Rolls in Ireland. He is constantly occupied in attempts to improve his financial position by obtaining additional preferment and is subject to repeated accusations of corruption in public office.

In 1582 Loftus acquires land and builds a castle at Rathfarnham, which he inhabits from 1585. In 1569–1570 the divisions in Irish politics take on a religious tinge with the First Desmond Rebellion in Munster and Pope Pius V‘s 1570 papal bull Regnans in Excelsis. The bull questions Elizabeth’s authority and thereafter Roman Catholics are suspected of disloyalty by the official class unless they are discreet.

Loftus takes a leading part in the execution of Dermot O’Hurley, Archbishop of Cashel. When O’Hurley refuses to give information, Francis Walsingham suggests he should be tortured. Although the Irish judges repeatedly decide that there is no case against O’Hurley, on June 19, 1584, Loftus and Sir Henry Wallop write to Walsingham “We gave warrant to the knight-marshal to do execution upon him, which accordingly was performed, and thereby the realm rid of a most pestilent member.”

Between 1584 and 1591 Loftus has a series of clashes with Sir John Perrot on the location of an Irish University. Perrot wants to use St. Patrick’s Cathedral, Dublin as the site of the new University, which Loftus seeks to preserve as the principal place of Protestant worship in Dublin, as well as a valuable source of income for himself. The archbishop wins the argument with the help of his patron, Queen Elizabeth I, and Trinity College, Dublin is founded at its current location, named after his old college at Cambridge, leaving the Cathedral unaffected. Loftus is named as its first Provost in 1593.

The issue of religious and political rivalry continues during the two Desmond Rebellions (1569–83) and the Nine Years’ War (1594–1603), both of which overlap with the Anglo-Spanish War (1585–1604), during which some rebellious Irish nobles are helped by the Papacy and by Elizabeth’s arch-enemy Philip II of Spain. Due to the unsettled state of the country Protestantism makes little progress, unlike in Celtic Scotland and Wales at that time. It comes to be associated with military conquest and is therefore hated by many. The political-religious overlap is personified by Loftus, who serves as Archbishop and as Lord Chancellor of Ireland. An unlikely alliance forms between Gaelic Irish families and the Norman “Old English“, who had been enemies for centuries but who now mostly remain Roman Catholic.

Adam Loftus dies in Dublin on April 5, 1605, and is interred in the building he had helped to preserve for future generations, while many of his portraits hang today within the walls of the University which he helped found. Having buried his wife Jane (Purdon) and two sons (of their 20 children) in the family vault at St. Patrick’s, Loftus dies at his Episcopal Palace in Kevin Street “worn out with age” and joins his family in the same vault. His zeal and efficiency are commended by James I upon the king’s accession.