seamus dubhghaill

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

Tag Archives: Clergy


by Leave a comment

Death of Basil Maturin, Catholic Priest & Writer

Basil William Maturin, Irish-born Anglican priest, preacher and writer who later converts to Catholicism, dies aboard the RMS Lusitania after it is torpedoed by a German U-boat and sinks on May 7, 1915.

Maturin is born on February 15, 1847, at All Saints’ vicarage, Grangegorman, Dublin, the third of the ten children of the Rev. William Basil Maturin and his wife, Jane Cooke (née Beatty). The Maturins, a prominent Anglo-Irish family of Huguenot ancestry, have produced many influential Church of Ireland clergymen over the generations, the most notable being Maturin’s grandfather, the writer Charles Robert Maturin. His own father, whose tractarian convictions are considered too “high church” for many in Dublin, is a somewhat controversial figure in the church. Religion plays a huge part in the Maturin children’s lives. Two of his brothers enter the church and two sisters become nuns. As a young man, he assists in training the choir and playing the organ at his father’s church. Educated at home and at a Dublin day school, he goes on to attend Trinity College Dublin (TCD), from where he graduates BA in 1870.

Though he initially intends to make a career in the army as an engineer, a severe attack of scarlet fever around 1868, and the death of his brother Arthur, changes his outlook on life, and he decides to become a clergyman. He is ordained a deacon in 1870 and later that year goes as a curate to Peterstow, Herefordshire, England, where his father’s friend Dr. John Jebb is rector. He subsequently joins the Society of St. John the Evangelist, entering the novitiate at Cowley, Oxford, in February 1873. As a Cowley father he is sent in 1876 to establish a mission in Philadelphia, Pennsylvania, where he works as an assistant priest and, from 1881, as rector of Saint Clement’s Church. Though he proves to be an effective clergyman and popular preacher, his growing religious doubts and increasing interest in Catholicism results in his returning to Oxford in 1888. Then follows a six-month visit in 1889–90 to a society house in Cape Town, South Africa. He returns to Britain, where he preaches, and conducts retreats around the country and occasionally on the continent. In 1896 he produces the first in a series of religious publications, Some Principles and Practices of Spiritual Life.

Maturin’s continuing religious anxieties eventually lead to his conversion to Catholicism on March 5, 1897, at the Jesuit Beaumont College outside London. He then studies theology at the Canadian College, Rome, and is ordained there in 1898. Following his return to England he lives initially at Archbishop’s House, Westminster, and undertakes missionary work. He then serves at St. Mary’s, Cadogan Street, in 1901. He becomes parish priest of Pimlico and, in 1905, having joined the newly established Society of Westminster Diocesan Missionaries, organises the opening of St. Margaret’s chapel on St. Leonard’s Street, where huge crowds come to hear his sermons. As a Catholic priest, he returns to Ireland on several occasions, and frequently preaches at the Carmelite church, Clarendon Street, Dublin. His attempt, at the age of sixty-three, to enter into monastic life at the Benedictine monastery at Downside, in 1910, proves unsuccessful. He returns to London and begins working in St. James’s, Spanish Place, while maintaining his preaching commitments. He continues to write, publishing Self-Knowledge and Self-Discipline (1905), Laws of the Spiritual Life (1907) and his autobiographical The Price of Unity (1912), in which he traces his gradual move toward Catholicism. His sermons, like his approach when hearing confessions, are said to have much appeal for their integrity. Despite his influence as a preacher, he seems often feel that his life and vocation lack real purpose and at times he suffers from depression.

After a brief visit to the United States in 1913, Maturin accepts the post of Catholic chaplain at the University of Oxford in 1914. He travels to New York in 1915 and, after preaching there throughout the spring, boards the RMS Lusitania in May to return to England. The liner is torpedoed and sinks on May 7, 1915, off the southern coast of Ireland. He assists his fellow passengers in the last minutes, and it is presumed that he refuses a life jacket, as they are in short supply. His body washes ashore. A service is held for him at Westminster Cathedral.

Maturin’s friend Wilfrid Philip Ward edits a collection of his spiritual writings, Sermons and Sermon Notes, in 1916.

(From: “Maturin, Basil William” by Frances Clarke, Dictionary of Irish Biography, http://www.dib.ie, October 2009)


by Leave a comment

Birth of Sylvester O’Halloran, Surgeon & Historian

Sylvester O’Halloran, Irish surgeon with an abiding interest in Gaelic poetry and history, is born on December 31, 1728, at Caherdavin, County Limerick. For most of his life he lives and practises in Limerick and is later elected a member of the Royal Irish Academy (RIA).

O’Halloran is the third son of Michael O’Halloran, a prosperous farmer, and his wife Mary McDonnell. He is named after Sylvester Lloyd, the titular Catholic bishop of Killaloe (1728–39). His mother’s cousin, Sean Claragh McDonnell, teaches him much at an early age, including some Greek and Latin. He goes on to a Limerick school run by Robert Cashin, a Protestant clergyman, which is unusual at the time as the O’Hallorans are Roman Catholics during the difficult time of the Penal Laws.

O’Halloran and his brothers engage successfully in areas of life that work around the restrictions of the Penal Laws. Joseph becomes a Jesuit and holds chairs in rhetoric, philosophy and divinity at the Jesuit College at Bordeaux in France. George becomes a jeweler and in time a property-owner. O’Halloran goes to London to learn medicine at the age of 17, particularly studying the methods of Richard Mead, as well as the oculists Taylor and Hillmer. After further study at Leiden, and in Paris under the anatomist and academician Antoine Ferrein, he sets up practice as a surgeon in Limerick in early 1749.

O’Halloran writes several learned treatises on medical matters, and his fame is acknowledged by his membership of the RIA in 1787. He is a founder of the County Limerick Infirmary that starts with four beds in 1761 before moving to larger premises at St. Francis’s Abbey in 1765. The foundation stone of the original infirmary is now preserved in the Sylvester O’Halloran Post Graduate Centre at the Mid-Western Regional Hospital, Limerick.

While in France, O’Halloran is very impressed with the Académie Royale de Chirurgie, which had been founded in Paris in 1731 during the reign of Louis XV. He is subsequently instrumental in founding the Royal College of Surgeons in Ireland (RCSI), by writing its blueprint, Proposals for the Advancement of Surgery in Ireland, in 1765. In 1780, he is made an honorary member of the new Dublin Society of Surgeons and, when the RCSI receives its charter in 1784, is again elected an honorary member, equivalent to a Fellowship today.

As well as his scientific knowledge, O’Halloran’s interest in the arts begins with his collection of Gaelic poetry manuscripts and this leads on to an interest in Irish history. Given his background, he argues to validate the pre-Norman history of Ireland which had often been dismissed as a period of barbarism.

O’Halloran’s correspondents include Edmund Burke on early history. With Charles O’Conor of Bellanagare he discusses James Macpherson‘s translated version of Ossian and advises him about an eye complaint.

In 1789, Charlotte Brooke publishes the first English-language compendium of Irish poetry, the seminal “Reliques of Irish Poetry”, giving full due to O’Halloran for lending her his manuscript collection and for having written the essential history underlying her anthology.

In 1752, O’Halloran marries Mary Casey of Ballycasey, County Limerick, and they have four sons and a daughter. Their homes are in Change Lane and then on Merchants’ Quay. One of their sons is Major-General Sir Joseph O’Halloran, the father of Thomas Shuldham O’Halloran, after whom the Adelaide, South Australia suburb of O’Halloran Hill is named. Mary dies in 1782.

After a stroke, O’Halloran is infirm and confined to his chair for some time before his death on August 11, 1807, at his home on Limerick’s Merchant Quay. His is buried at St. Munchin’s graveyard at Killeely, which is now a suburb of Limerick.

Though politically restricted in his life by the Penal Laws, O’Halloran helps establish the county Infirmary, is elected President of the city’s Free Debating Society in 1772 and is elected to a committee in 1783 that examines the River Shannon navigation. Appropriately, a Limerick bridge over the River Shannon has been named after him.


by Leave a comment

Death of Leonard McNally, Barrister, Playwright, United Irishman

Leonard McNally, an Irish barrister, playwright, lyricist, founding member of the United Irishmen and spy for the British Government within Irish republican circles, dies in Dublin on June 8, 1820.

McNally is born in Dublin in 1752, the son of a merchant and wine importer. He is raised by his mother with the support of his uncle. He is born into a Roman Catholic family, but at some point in the 1760s he converts to the Church of Ireland. He is passionate about theatre, entirely self-educated and initially becomes a merchant in Bordeaux like his father.

However, in 1774 McNally goes to London to study law at the Middle Temple but returns to Dublin to be called to the Irish bar in 1776. After returning to London in the late 1770s, he qualifies as a barrister in England as well, in 1783. He practises for a short time in London and, while there, supplements his income by writing plays and editing The Public Ledger.

Returning to Ireland, McNally developes a successful career as a barrister in Dublin. He develops an expertise in the law of evidence and, in 1802, publishes what becomes a much-used textbook, The Rules of Evidence on Pleas of the Crown. The text plays a crucial role in defining and publicising the beyond reasonable doubt standard for criminal trials.

Not long after returning to Ireland, McNally becomes involved in radical politics, having already in 1782 published a pamphlet in support of the Irish cause. He becomes Dublin’s leading radical lawyer of the day. In 1792, he represents James Napper Tandy, a radical member of the Irish Parliament, in a legal dispute over parliamentary privilege. In the early 1790s, he becomes a founder member of the United Irishmen, a clandestine society which soon develops into a revolutionary Irish republican organisation. He ranks high in its leadership and acts as the organisation’s chief lawyer, representing many United Irishmen in court. This includes defending Wolfe Tone and Robert Emmet, the leaders of the 1798 and 1803 rebellions respectively, at their trials for treason. In 1793, he is wounded in a duel with Sir Jonah Barrington, who had insulted the United Irishmen. Barrington subsequently describes McNally as “a good-natured, hospitable, talented and dirty fellow.”

After McNally’s death in 1820, it emerges that he had for many years been an informant for the government, and one of the most successful British spies in Irish republican circles that there has ever been. In 1794, when a United Irishmen plot to seek aid from Revolutionary France is uncovered by the British government, McNally turns informer to save himself, although, subsequently, he also receives payment for his services. He is paid an annual pension in respect of his work as an informer of £300 a year, from 1794 until his death in 1820.

From 1794, McNally systematically informs on his United Irishmen colleagues, who often gather at his house for meetings. It is he that betrays Lord Edward FitzGerald, one of the leaders of the 1798 rebellion, as well as Robert Emmet in 1803. A significant factor in the failure of the 1798 rebellion is the excellent intelligence provided to the government by its agents. McNally is considered to be one of the most damaging informers.

The United Irishmen represented by McNally at their trials are invariably convicted and he is paid by the crown for passing the secrets of their defence to the prosecution. During the trial of Emmet, he provides details of the defence’s strategy to the crown and conducts his client’s case in a way that assists the prosecution. For example, three days before the trial he assures the authorities that Emmet “does not intend to call a single witness, nor to trouble any witness for the Crown with a cross-examination, unless they misrepresent facts… He will not controvert the charge by calling a single witness.” For his assistance to the prosecution in Emmet’s case, he is paid a bonus of £200, on top of his pension, half of which is paid five days before the trial.

After McNally’s death, his activities as a government agent become generally known when his heir attempts to continue to collect his pension of £300 per year. He is still remembered with opprobrium by Irish nationalists. In 1997, the Sinn Féin newspaper, An Phoblacht, in an article on McNally, describes him as “undoubtedly one of the most treacherous informers of Irish history.”

McNally is a successful dramatist and writes a number of well-constructed but derivative comedies, as well as comic operas. His first dramatic work is The Ruling Passion, a comic opera written in 1771, and he is known to have authored at least twelve plays between 1779 and 1796 as well as other comic operas. His works include The Apotheosis of Punch (1779), a satire on the Irish playwright Richard Brinsley Sheridan, Tristram Shandy (1783), which is an adaptation of Laurence Sterne‘s novel, Robin Hood (1784), Fashionable Levities (1785), Richard Cœur de Lion (1786), and Critic Upon Critic (1788).

McNally also writes a number of songs and operettas for Covent Garden. One of his songs, The Lass of Richmond Hill, becomes very well-known and popular following its first public performance at Vauxhall Gardens in London in 1789. It is said to be a favourite of George III and popularises the romantic metaphor “a rose without a thorn,” a phrase which he used in the song.

Nothing is known of McNally’s first wife Mary O’Brien, other than that she dies in 1786. In London in 1787, he elopes with Frances I’Anson, as her father William I’Anson a solicitor, disapproves of McNally. Frances, and her family’s estate, Hill House in Richmond, North Yorkshire, is the subject of a song with lyrics by McNally and composed by James Hook, The Lass of Richmond Hill. In 1795, Frances dies during childbirth at age 29 and is survived by only one daughter. In early 1799, McNally marries his third wife, Louisa Edgeworth, the daughter of a clergyman from County Longford.

When McNally’s son, who has the same and professions, dies on February 13, 1820, it is widely reported to have been McNally. The son is buried in Donnybrook, Dublin, on February 17, 1820, and McNally sends a letter on March 6, 1820, to the Proprietor of Saunders’s Newsletter seeking damages for the severe injury caused by the circulation of his death. In June 1820, McNally is on his deathbed, and although he had been a Protestant for most of his adult life, he seeks absolution from a Roman Catholic priest. He dies and is also buried in Donnybrook on June 8, 1820.


by Leave a comment

The Banishment Act Goes into Effect

The Banishment Act or Bishops’ Banishment Act, which receives royal assent on September 25, 1697, requires most Catholic clergy to leave the kingdom by May 1, 1698, and bans Catholic clergy from entering the kingdom. The Act is never efficiently enforced.

The Banishment Act is a 1697 Act of the Parliament of Ireland which banishes all ordinaries and regular clergy of the Roman Catholic Church from Ireland. All “popish archbishops, bishops, vicars general, deans, jesuits, monks, friars, and other regular popish clergy” are required to be in one of several named ports awaiting a ship out of the country by May 1, 1698. Remaining or entering the country after this date would result in punishment as a first offence with twelve months imprisonment followed by expulsion. A second offence would constitute high treason.

The Act is one of the Penal Laws passed after the Williamite War to safeguard the Church of Ireland as the established church and from fears of Catholic clerical support for Jacobitism. It is foreshadowed by proclamations issued by the Dublin Castle administration in 1673 and 1678 with similar terms. The banishment is originally and most effectively applied to regular clergy, many of whom register under the Registration Act of 1704, as parish priests to be treated as secular clergy and avoid deportation. The ban on bishops may have been intended to prevent ordination of new priests, which, coupled with a ban on clerical immigration, would lead to their eventual extinction. Of the eight Catholic bishops in Ireland when the act is passed, two leave, one (John Sleyne)is arrested, and five go into hiding. The port authorities pay for the passage of 424 clerics who emigrate. Mary of Modena estimates that about 700 in total leave, of whom 400 settle in France. Priest hunters are active in subsequent decades. Maurice Donnellan, Bishop of Clonfert, is arrested in 1703 but rescued by an armed crowd.

The Act is gradually less stringently enforced as the eighteenth-century progresses. The Roman Catholic Relief Act 1782 provides that its provisions cannot apply to a priest who has registered and taken the oath of supremacy. The Act is explicitly repealed by the Statute Law Revision (Ireland) Act 1878.


by Leave a comment

Death of William Rokeby, Statesman, Cleric & Archbishop of Dublin

William Rokeby, a leading statesman and cleric in early sixteenth-century Ireland, dies at Kirk Sandall, near Doncaster in South Yorkshire, on November 29, 1521. He holds the offices of Bishop of Meath, Archbishop of Dublin and Lord Chancellor of Ireland. He is commemorated in the Rokeby Chapels in two Yorkshire churches, St. Oswald’s Church, Kirk Sandall, and Halifax Minster.

Rokeby is born at Kirk Sandall, eldest of the five sons of John Rokeby (died 1506). His younger brother, Sir Richard Rokeby (died 1523), is Comptroller of the Household to Cardinal Thomas Wolsey and later Treasurer of Ireland. He retains a deep affection for Kirk Sandall and returns there to die. He goes to school at Rotherham, studies at the University of Oxford and becomes a fellow of King’s Hall, later Trinity College, Cambridge. He becomes vicar of his home parish in 1487 and is transferred to Halifax, another town for which he has a deep attachment, in about 1499. In 1507 he is made Bishop of Meath.

On the death of Walter Fitzsimon in 1511, Rokeby becomes Archbishop of Dublin. It has been suggested that his elevation is due at least in part to his English birth, as the Crown is anxious to place Englishmen high up in the Irish hierarchy. No doubt his brother’s close connection to Wolsey also plays a part. He is Lord Chancellor of Ireland from 1512 to 1513 and from 1516 to 1522.

Writer Roderick J. O’Flanagan believes that Rokeby is a good and diligent Lord Chancellor, although he does not leave behind many written judgments. He is clearly a trusted servant of the Crown; in particular, Thomas Howard, 2nd Duke of Norfolk, the Lord Deputy, Surrey, with the approval of Henry VIII, choose Rokeby in 1520 as mediator in the feud between Maurice FitzGerald, 9th Earl of Desmond, and Piers Butler, 8th Earl of Ormond, which has become exceptionally bitter.

As Archbishop Rokeby makes a reputation as a peacemaker, settling a long and bitter dispute between the Dean and Chapter of St. Patrick’s Cathedral, Dublin. He gives permission to Gerald FitzGerald, 9th Earl of Kildare, for the original foundation of Maynooth College, which is suppressed in 1535. He is frequently at the English Court, so often indeed that he is accused of neglecting his official duties back in Ireland. He participates in the christening of the future Queen Mary I in 1516 and the ceremony by which Wolsey receives his cardinal’s hat.

As Archbishop of Dublin, Rokeby is best remembered for the Synod of 1518. The Synod prohibits the use of any tin chalice at Mass, and the disposal of Church property by laymen; and attempts to regulate the procedure for dealing with intestate estates, the payment of tithes and burial fees and the rules for admission to the clergy. Rather comically, he strictly forbids clergymen to play football.

Rokeby is appointed Archdeacon of Surrey on March 27, 1519. By 1521 his health is failing, and he retires to Kirk Sandall, where he dies on November 29. In his will he leaves £200 to rebuild St. Mary’s Church, Beverley, whose tower had collapsed the previous year.

Rokeby makes elaborate provisions in his will for the disposal of his remains. In accordance with his wishes, his body is buried in St. Oswald’s Church, Kirk Sandall, but his heart and bowels are buried in the Church of St. John the Baptist, Halifax (now known as Halifax Minster). Mortuary chapels are erected at both spots, which still exist today.

O’Flanagan praises Rokeby as a good man, a good bishop and, so far as we can tell from the scanty records, a good judge. Irish author F. Elrington Ball, while acknowledging his good qualities, suggests that he was a failure as Irish Lord Chancellor, due partly to his frequent absences in England.

(Pictured: Halifax Minster, where Rokeby’s heart is buried)


by Leave a comment

The Death of Stopford Brooke, Chaplain & Writer

Stopford Augustus Brooke, churchman, royal chaplain and writer, dies in Ewhurst, Surrey, England, on March 18, 1916.

Brooke is born in the rectory of Glendoen, near Letterkenny, County Donegal on November 14, 1832, the eldest son of the Rev. Richard Sinclair Brooke, later incumbent of the Mariners’ Church, Kingstown (now Dún Laoghaire). His maternal grandfather, Joseph Stopford, is then rector of the parish. He is educated at Trinity College, Dublin. He is ordained in the Church of England in 1857 and holds various charges in London. From 1863 to 1865 he is chaplain to Victoria, Princess Royal in Berlin. In 1869, with his brother Edward, he makes long tours of Counties Donegal and Sligo, and spends much time at Kells, County Meath studying Irish antiquities. Between 1866 and 1875 he is the minister at St. James’s Chapel, a proprietary chapel. After it closes, he takes services at Bedford Chapel, Bloomsbury where he continues to attract large congregations. In 1875, he becomes chaplain in ordinary to Queen Victoria. But in 1880 he secedes from the Church, being no longer able to accept its leading dogmas, and officiates as an independent preacher for some years at Bedford Chapel, Bloomsbury.

Bedford Chapel is pulled down about 1894, and from that time Brooke has no church of his own, but his eloquence and powerful religious personality continues to make themselves felt among a wide circle. A man of independent means, he is always keenly interested in literature and art, and a fine critic of both. The two-volume Life and Letters of Stopford Brooke, written by his son-in-law L. P. Jacks and published in 1917, contains many details of different facets of his life.

In 1890-1891 Brooke takes the lead in raising the funds to purchase Dove Cottage, William Wordsworth’s home in Grasmere from 1800 to 1808, and establishing it “for the eternal possession of those who love English poetry all over the world.” Dove Cottage is now administered by the Wordsworth Trust.

Brooke publishes in 1865 his Life and Letters of FW Robertson (of Brighton), and in 1876 writes an admirable primer of English Literature, followed in 1892 by The History of Early English Literature down to the accession of Alfred the Great, and English Literature from the Beginnings to the Norman Conquest (1898).

Brooke gives the inaugural lecture to the Irish Literary Society, London, on “The Need and Use of Getting Irish Literature into the English Tongue” at Bloomsbury House, March 11, 1893. He delivers a sermon on “The Kingdom of God Within” to the International Council of Unitarian and Other Liberal Religious Thinkers and Workers, meeting in London in May 1901. He continues preaching at Bedford Chapel and to unitarian congregations throughout Britain until forced to retire because of ill-health in 1895.

Brooke lives in London until 1914 and then retires to Ewhurst, Surrey, where he dies on March 18, 1916. His published letters record that his work brought him into touch with most of his famous contemporaries – including Alfred, Lord Tennyson, Philip Burne-Jones, William Morris, James Bryce, 1st Viscount Bryce, James Martineau and Matthew Arnold.