seamus dubhghaill

Promoting Irish Culture and History from Little Rock, Arkansas, USA


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St. Patrick’s Cathedral Designated National Cathedral

st-patricks-cathedral-dublinSt. 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

cathedral-of-our-lady-assumed-into-heaven-and-st-nicholasThe 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 Margaret Anna Cusack, Founder of Poor Clares Convent

margaret-anne-cusackMargaret Anna Cusack, founder of the first Poor Clares convent in the west of Ireland and a talented writer who publishes on the issues of social injustice, is born to an aristocratic family of English origin in Coolock, County Dublin on May 6, 1829. Her writings and actions focus on advocacy of women’s rights including equal pay, equal opportunity for education, and legal reform to give women control of their own property.

Cusack is raised in the Anglican church tradition until her conversion to Catholicism in 1858. She enters the Irish Poor Clare Sisters and is among the first group of Sisters sent to found the convent at Kenmare, County Kerry.

During the next 21 years, Cusack, now known as Sister Francis Clare, dedicates herself to writing. Her writings include a wide range of concerns including lives of the saints, local histories, biographies, books and pamphlets on social issues and letters to the press. As the “Nun of Kenmare” she writes on behalf of the liberation of women and children who are victims of oppression. Income from her books and from her famine relief fund is distributed throughout Ireland. While doing all she can to feed the hungry, at the same time she campaigns vigorously against the abuse of absentee landlords, lack of education for the poor and against a whole system of laws which degrade and oppress a section of society.

To broaden the scope of her work Cusack moves to Knock, County Mayo in 1881 with the idea of expanding the ministry of the Poor Clares. She starts an industrial school for young women and evening classes for daytime land-workers. Several women are attracted by this work and in 1884 she decides to found her own community, The Sisters of St. Joseph of Peace.

Continued conflict in Knock with Church leaders leads Cusack to seek support in England. Under Cardinal Henry Edward Manning and Bishop Edward Bagshawe, she receives approbation for the new religious order from Pope Leo XIII and the Congregation of the Sisters of St. Joseph of Peace is founded in January, 1884, in the Diocese of Nottingham, England.

Later, Cusack travels to the United States to continue her work with immigrant Irish women but is immediately rebuked by Archbishop Michael Corrigan of New York. Just at that time, New Jersey stretches out a hand of welcome and encouragement as Bishop Winand Wigger of the Archdiocese of Newark invites her to establish homes for young Irish working women there. Within a few years, however, she claims that because of Archbishop Corrigan’s criticism of her among bishops throughout the United States, the work of her new community can not continue as long as she remains with them.

Physically exhausted, sick and disillusioned with a patriarchal Church, Cusack withdraws from the Sisters of St. Joseph of Peace and leaves behind the sisters she so dearly loved. She eventually returns to her friends in the Church of England. In later years, she keeps in contact with the Sisters and expresses a loving concern for them. She dies on June 5, 1899 and is buried in the cemetery reserved for the Church of England at Leamington Spa, Warwickshire, England.

Cusack passes into obscurity for a long time until, as a result of the Second Vatican Council, religious orders are encouraged to review their roots and the intent of their founders. Since then there have been a number a studies on Cusack, such as Philomena McCarthy’s The Nun of Kenmare: The True Facts. With the rediscovery of the life and times of Cusack, she has been hailed as a feminist and a social reformer ahead of her time.


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First Clash of the Tithe War

battle-at-carrickshockThe first clash of the Tithe War takes place on March 3, 1831 in Graiguenamanagh, County Kilkenny, when a force of 120 yeomanry attempt to enforce seizure orders on cattle belonging to a Roman Catholic priest. Encouraged by his bishop, he has organised people to resist tithe collection by placing their stock under his ownership prior to sale.

The Tithe War is a campaign of mainly nonviolent civil disobedience, punctuated by sporadic violent episodes, in Ireland between 1830 and 1836 in reaction to the enforcement of tithes on the Roman Catholic majority for the upkeep of the established state church – the Church of Ireland. Tithes are payable in cash or kind and payment is compulsory, irrespective of an individual’s religious adherence.

After Emancipation in 1829, an organized campaign of resistance to collection begins. It is sufficiently successful to have a serious financial effect on the welfare of established church clergy. In 1831, the government compiles lists of defaulters and issues collection orders for the seizure of goods and chattels. Spasmodic violence breaks out in various parts of Ireland, particularly in counties Kilkenny, Tipperary and Wexford. The Royal Irish Constabulary, which had been established in 1822, attempts to enforce the orders of seizures. At markets and fairs, the constabulary often seize stock and produce, which often results in violent resistance.

A campaign of passive resistance is proposed by Patrick “Patt” Lalor, a farmer of Tenakill, Queen’s County (now County Laois), who later serves as a repeal MP. He declares at a public meeting in February 1831 in Maryborough that he would never again pay tithes and, although the tithe men might take his property and offer it for sale, his countrymen would not buy or bid for it if offered for sale. Lalor holds true to his word and does not resist the confiscation of 20 sheep from his farm, but is able to ensure no buyers appear at subsequent auctions.

Following the clash at Graiguenamanagh, the revolt soon spreads. On June 18, 1831, in Bunclody, County Wexford, people resisting the seizure of cattle are fired upon by the Royal Irish Constabulary, who kill twelve and wound twenty. One yeoman is shot dead in retaliation. This massacre causes objectors to organise and use warnings such as church bells to signal the community to round up the cattle and stock. On December 14, 1831, resisters use such warnings to ambush a detachment of 40 Constabulary at Carrickshock, County Kilkenny. Twelve constables, including the Chief Constable, are killed and more wounded.

Regular clashes causing fatalities continue over the next two years. On December 18, 1834, the conflict comes to a head at Rathcormac, County Cork, when armed Constabulary reinforced by the regular British Army kill twelve and wound forty-two during several hours of fighting when trying to enforce a tithe order reputedly to the value of 40 shillings.

Finding and collecting livestock chattels and the associated mayhem creates public outrage and proves an increasing strain on police relations. The government suspends collections. In 1838, parliament introduces a Tithe Commutation Act. This reduces the amount payable directly by about a quarter and makes the remainder payable in rent to landlords. They in turn are to pass payment to the authorities. Tithes are thus effectively added to a tenant’s rent payment. This partial relief and elimination of the confrontational collections ends the violent aspect of the Tithe War.

Full relief from the tax is not achieved until the Irish Church Act 1869, which disestablishes the Church of Ireland, by the William Ewart Gladstone government.

(Pictured: The battle at Carrickshock, from Cassell’s Illustrated History of England’, volume VII – 1895.)


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Birth of St. Columba

St. Columba, also called Colum or Columcille, Irish abbot and missionary Evangelist is born on December 7, 521, in Tír Chonaill (mainly modern County Donegal) in the north of Ireland. He is credited with spreading Christianity in what is today Scotland at the start of the Hiberno-Scottish mission. He also founds the important abbey on Iona, which becomes a dominant religious and political institution in the region for centuries. He is the Patron Saint of Derry and is highly regarded by both the Gaels of Dál Riata and the Picts. Today he is remembered as a Catholic saint and one of the Twelve Apostles of Ireland.

Columba studies under Saints Finnian of Movilla and Finnian of Clonard and is ordained into the priesthood around 551. He founds churches and the famous monasteries Daire Calgaich, in Derry, and Dair-magh, in Durrow.

Columba and his twelve disciples erect a church and monastery on the island of Iona (c. 563) as their springboard for the conversion of Scotland. It is regarded as the mother house and its abbots as the chief ecclesiastical rulers even of the bishops. Columba gives formal benediction and inauguration to Áedán mac Gabráin of Dunadd as king of Dál Riata.

Columba accompanies Aidan to Ireland in 575 and takes a leading role in a council held at Druim Cetta, which determines the position of the ruler of Dál Riata in relation to the king of Ireland. The last years of Columba’s life are apparently primarily spent in Iona, where he is already revered as a saint. He and his associates and successors spread the gospel more than any other contemporary group of religious pioneers in Britain.

Columba dies on Iona and is buried in 597 by his monks in the abbey he created. In 794 the Vikings descend on Iona. Columba’s relics are finally removed in 849 and divided between Scotland and Ireland. The parts of the relics which go to Ireland are reputed to be buried in Downpatrick, County Down, with St. Patrick and St. Brigid or at Saul Church neighbouring Downpatrick.

Three Latin hymns may be attributed to Columba with some degree of certainty. Excavations in 1958 and 1959 revealed Columba’s living cell and the outline of the original monastery.

St. Columba’s Feast Day, 9 June, has been designated as International Celtic Art Day. The Book of Kells and the Book of Durrow, great medieval masterpieces of Celtic art, are associated with Columba.


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Birth of Philip Embury, Methodist Preacher

Philip EmburyPhilip Embury, Methodist preacher and a leader of one of the earliest Methodist congregations in the United States, is born in Ballingrane, County Limerick on September 21, 1729.

Embury’s parents are members of the colony of Germans that emigrate from the Palatinate to Ireland early in the eighteenth century, and in which Methodism co-founder John Wesley labors with great success. The colony forms from refugees from the War of the Spanish Succession. Embury is educated at a school near Ballingrane and learns the carpentry trade. He is converted on Christmas day 1752, becomes a local preacher at Court-Matrix in 1758 and marries Margaret Switzer that fall.

In 1760, due to rising rents and scarce land, he goes to New York City and works as a school teacher. In common with his fellow emigrants, he begins to lose interest in religious matters and does not preach in New York until 1766 when, moved by the reproaches of his cousin Barbara Heck, sometimes called the “mother of American Methodism,” he begins to hold services first in his own house on Barrack Street, now Park Place, and then in a rigging loft on what is now William Street. The congregation thus forms what is probably the first Methodist congregation in the United States, though it is a disputed question whether precedence should not be given to Robert Strawbridge, who begins laboring in Maryland about this time. Before this, he and Barbara Heck worship along with other Irish Palatines at Trinity Church in Manhattan, where three of his children are baptized.

The first Methodist church is built under Embury’s charge in 1768, in association with Thomas Webb and others, on the site of the present John Street United Methodist Church. He himself works on the building as a carpenter and afterward preaches there gratuitously. In 1769, preachers sent out by John Wesley arrive in New York City, and Embury goes to work in the vicinity of Albany at Camden Valley, New York, where he continues to work at his trade during the week and preaches every Sunday. He and several others receive a grant of 8,000 acres to develop for the manufacture of linen. He organizes among Irish emigrants at Ashgrove, near Camden Valley, the first Methodist society within the bounds of what becomes the flourishing and influential Troy Conference.

Philip Embury dies suddenly in Camden, New York in August 1775, in consequence of an accident in mowing. He is buried on a neighboring farm but in 1832 his remains are removed to Ashgrove churchyard and in 1866 to Woodland cemetery, Cambridge, New York, where a monument to him is unveiled in 1873, with an address by Bishop Matthew Simpson.

(Pictured: Portrait of Philip Embury by John Barnes, Salem, 1773)


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Birth of John Ireland, First Archbishop of St. Paul

John Ireland, the third Roman Catholic bishop and first Roman Catholic archbishop of Saint Paul, Minnesota, is born in Burnchurch, County Kilkenny, on September 11, 1838. He becomes both a religious as well as civic leader in Saint Paul during the turn of the 20th century.

Ireland is known for his progressive stance on education, immigration and relations between church and state, as well as his opposition to saloons and political corruption. He promotes the Americanization of Catholicism, especially in the furtherance of progressive social ideals. He is a leader of the modernizing element in the Roman Catholic Church during the Progressive Era. He creates or helps to create many religious and educational institutions in Minnesota. He is also remembered for his acrimonious relations with Eastern Catholics.

Ireland’s family immigrates to the United States in 1848 and eventually moves to Saint Paul, Minnesota, in 1852. One year later Joseph Crétin, first bishop of Saint Paul, sends Ireland to the preparatory seminary of Meximieux in France. Ireland is consequently ordained in 1861 in Saint Paul. He serves as a chaplain of the Fifth Minnesota Volunteer Infantry Regiment in the American Civil War until 1863 when ill health leads to his resignation. Later, he is famous nationwide in the Grand Army of the Republic.

Ireland is appointed pastor at Saint Paul’s cathedral in 1867, a position which he holds until 1875. In 1875, he is made coadjutor bishop of St. Paul and in 1884 he becomes bishop ordinary. In 1888 he becomes archbishop with the elevation of his diocese and the erection of the ecclesiastical province of Saint Paul. Ireland retains this title for thirty years until his death in 1918. Before Ireland dies he burns all of his personal papers.

Ireland is awarded an honorary doctorate (LL.D.) by Yale University in October 1901, during celebrations for the bicentenary of the university.

Ireland is personal friends with Presidents William McKinley and Theodore Roosevelt. At a time when most Irish Catholics are staunch Democrats, Ireland is known for being close to the Republican party. He opposes racial inequality and calls for “equal rights and equal privileges, political, civil, and social.” Ireland’s funeral is attended by eight archbishops, thirty bishops, twelve monsignors, seven hundred priests and two hundred seminarians.

A friend of James J. Hill, Archbishop Ireland has his portrait painted in 1895 by the Swiss-born American portrait painter Adolfo Müller-Ury almost certainly on Hill’s behalf, which is exhibited at M. Knoedler & Co., New York, January 1895 and again in 1897.