seamus dubhghaill

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


Leave a comment

Birth of Father Willie Doyle

William Joseph Gabriel DoyleSJMC, an Irish Catholic priest, is born in Dalkey, County Dublin, on March 3, 1873. He is killed in action while serving as a military chaplain to the Royal Dublin Fusiliers during the World War I. He is a candidate for sainthood in the Catholic Church.

Doyle is the youngest of seven children of Hugh and Christine Doyle (née Byrne). He is educated at Ratcliffe College, a Catholic boarding school in Leicester, England.

After reading St. Alphonsus‘ book Instructions and Consideration on the Religious State, he is inspired to enter the priesthood. In March 1891, he enters the Society of Jesus (Jesuits) in Ireland. He then enters St. Stanislaus College in Tullabeg, Rahan, County Offaly. Having completed his novitiate, for his regency he is assigned to teach. He teaches at Belvedere College, Dublin, and at Clongowes Wood College, County Kildare, between 1894 and 1898. He then studies philosophy at Collège Saint-Augustin in Enghien, Belgium, and Stonyhurst College, England. From 1904 to 1907, he studies theology at Milltown College and University College Dublin (UCD).

He was ordainedCatholic priest on July 28, 1907. He then undertakes his tertianship at Drongen AbbeyDrongen, Belgium. He takes his final vows on February 2, 1909. From 1909 until 1915 he serves on the Jesuit mission team, traveling around Ireland and Britain preaching parish missions and conducting retreats. In 1914 he is involved in the foundation of a Colettine Poor Clares monastery in Cork, County Cork. He is an early member of the Pioneer Total Abstinence Association and is considered a future leader of the organisation by its founder, Fr. James Cullen.

Doyle volunteers to serve in the Royal Army Chaplains’ Department of the British Army during World War I. He is appointed as a chaplain with the 16th (Irish) Division. He is assigned to the 8th Battalion, Royal Irish Fusiliers, and is posted with them to the Western Front. During the Battle of Loos he is caught in a German gas attack and for his conduct is mentioned in dispatches. A recommendation for a Military Cross is rejected as “he had not been long enough at the front.” He is presented with the “parchment of merit” of the 49th (Irish) Brigade instead. On August 16, 1917, he is killed in action at the Battle of Langemarck “while administering the last rites to his stricken countrymen.”

Doyle is awarded the Military Cross for his bravery during the assault on the village of Ginchy during the Battle of the Somme in 1916. He is also posthumously recommended for both the Victoria Cross and the Distinguished Service Order, but is awarded neither. It is possible that  anti-Catholicism played a role in the British Army’s decision not to grant him both awards.

General William Hickie, the commander-in-chief of the 16th (Irish) Division, describes Father Doyle as “one of the bravest men who fought or served out here.”

Doyle’s body is never recovered but he is commemorated at Tyne Cot Commonwealth War Graves Cemetery and Memorial to the Missing in the Ypres Salient on the Western Front.

Doyle is proposed for canonisation in 1938, but this is not followed through. His papers can be found in the Jesuit archives, Leeson Street, Dublin.

A stained glass window dedicated to Doyle’s memory is present in St. Finnian’s Church, Dromin, County Louth.

Despite his troubled relationship with the Catholic Church in Ireland, Irish author and playwright Brendan Behan is known to have always felt a great admiration for Doyle. He praises Doyle in his 1958 memoir Borstal BoyAlfred O’Rahilly‘s biography of the fallen chaplain is known to have been one of Behan’s favorite books.

Irish folk singer Willie ‘Liam’ Clancy is named after Doyle due to his mother’s fondness for him, although they never meet.

In August 2022, the Father Willie Doyle Association is established to petition the Catholic Church to introduce a cause for canonisation for Doyle. In January 2022, the Supplex Libellus, the formal petition, is presented to Bishop Thomas Deenihan. Having consulted with the Irish Bishops’ Conference and the Dicastery for the Causes of Saints, Deenihan issues an edict on October 27, 2022, announcing the opening of a cause. The Opening Session takes place on November 20, 2022, at the Cathedral of Christ the King, Mullingar.


Leave a comment

Death of Matt Talbot

Matthew Talbot, an Irish ascetic revered by many Catholics for his piety, charity and mortification of the flesh, suddenly dies on a Dublin street on June 7, 1925. Though he has not yet been formally recognized as a saint, he has been declared Venerable and is considered a patron of those struggling with alcoholism. He is commemorated on 19 June.

Talbot is born on May 2, 1856, at 13 Aldborough Court, Dublin, the second eldest of twelve children of Charles and Elizabeth Talbot, a poor family in the North Strand area. He is baptized in St. Mary’s Pro-Cathedral on May 5. His father and all but the oldest of his brothers is heavy drinkers. In 1868, he leaves school at the age of twelve and goes to work in a wine merchant’s store. He very soon begins “sampling their wares,” and is considered a hopeless alcoholic by age thirteen. He then goes to the Port & Docks Board where he works in the whiskey stores. He frequents pubs in the city with his brothers and friends, spending most or all of his wages and running up debts. When his wages are spent, he borrows and scrounges for money. He pawns his clothes and boots to get money for alcohol. On one occasion, he steals a fiddle from a street entertainer and sells it to buy drink.

One evening in 1884, 28-year-old Talbot, who is penniless and out of credit, waits outside a pub in the hope that somebody will invite him in for a drink. After several friends had passed him without offering to treat him, he goes home in disgust and announces to his mother that he is going to “take the pledge” (renounce drink). He goes to Holy Cross College, Clonliffe, where he takes the pledge for three months. At the end of the three months, he takes the pledge for six months, then for life.

Having drunk excessively for 16 years, Talbot maintains sobriety for the following forty years of his life. There is evidence that his first seven years after taking the pledge are especially difficult. He finds strength in prayer, begins to attend daily Mass, and reads religious books and pamphlets. He repays all his debts scrupulously. Having searched for the fiddler whose instrument he had stolen, and having failed to find him, he gives the money to the church to have Mass said for him.

Even when his drinking is at its worst, Talbot is a hard worker. When he joins Pembertons, the building contractors, as a hod-carrier, his work-rate is such that he is put first on the line of hodmen to set the pace. Later, in Martin’s timber yard, he takes on the meanest and hardest jobs. He is respectful to his bosses but not obsequious, and on occasion stands up for a fellow worker. On September 22, 1911, he joins the builder’s labourers branch of the Irish Transport and General Workers Union (ITGWU). When the Dublin Lockout of 1913 leads to sympathy strikes throughout the city, the men of Martin’s, including Talbot, come out. At first, he refuses his strike pay, saying that he had not earned it. Later he accepts it but asks that it be shared out among the other strikers. After his death a rumour is put about that he was a strike-breaker in 1913, but all the evidence contradicts this.

From being an indifferent Catholic in his drinking days, Talbot becomes increasingly devout. He lives a life of prayer, fasting, and service, trying to model himself on the sixth century Irish monks. He is guided for most of his life by Michael Hickey, Professor of Philosophy at Holy Cross College. Under Hickey’s guidance his reading becomes wider. He laboriously reads scripture, the lives of saints, the Confessions of Saint Augustine, and the writings of Francis de Sales and others. When he finds a part difficult to understand, he asks a priest to clarify it.

Hickey also gives Talbot a light chain, much like a clock chain, to wear as a form of penance. He becomes a Third Order Franciscan in 1890 and is a member of several other associations and sodalities. He is a generous man. Although poor himself, he gives unstintingly to neighbours and fellow workers, to charitable institutions and the Church. He eats very little. After his mother’s death in 1915, he lives in a small flat with very little furniture. He sleeps on a plank bed with a piece of timber for a pillow. He rises at 5:00 a.m. every day so as to attend Mass before work. At work, whenever he has spare time, he finds a quiet place to pray. He spends most of every evening on his knees. On Sundays he attends several Masses. He walks quickly, with his head down, so that he appears to be hurrying from one Mass to another.

Talbot is on his way to Mass on Trinity Sunday, June 7, 1925, when he collapses and dies of heart failure on Granby Lane in Dublin. Nobody at the scene is able to identify him. His body is taken to Jervis Street Hospital, where he is undressed, revealing the extent of his austerities. A chain had been wound around his waist, with more chains around an arm and a leg, and cords around the other arm and leg. The chains found on his body at death are not some extreme penitential regimes but a symbol of his devotion to Mary, Mother of God, that he wished to give himself to her totally as a slave. His story quickly filters through the community, and there are many spectators when his funeral takes place at Glasnevin Cemetery on June 11, 1925. In 1972, his remains are removed to a tomb in Our Lady of Lourdes Church in Seán McDermott Street, Dublin, in the area where he spent his life.

As word of Talbot spreads, he rapidly becomes an icon for Ireland’s Catholic temperance movement, the Pioneer Total Abstinence Association. His story soon becomes known to the large Irish diaspora communities. Many addiction clinics, youth hostels and statues have been named after him throughout the world. One of Dublin’s main bridges is also named after him. A statue of Talbot is erected at Sir John Rogerson’s Quay in 1988. Pope John Paul II, as a young man, wrote a paper on him.

There is a small plaque in Granby Lane at the site of Talbot’s death. Prior to the current plaque on the Eastern side of the lane, a small brass cross was inlaid in a stone wall on the Western side of the lane.

In August 1971, Archbishop of Dublin John Charles McQuaid unveils a plaque to Talbot at a block of flats known as “Matt Talbot Court” due to it being on the same site as one of Talbot’s residences. President Éamon de Valera and Fine Gael leader Liam Cosgrave attend the ceremony.

(Pictured: Portrait of Matt Talbot, near the end of his life, taken from the only photograph known to exist)


Leave a comment

Birth of John Martin Hayes, Priest & Founder of Muintir na Tíre

John Martin Hayes, Irish Catholic priest and the founder of Muintir na Tíre, a national rural community development organisation, is born on November 11, 1887, in an Irish National Land League hut at Murroe, County Limerick.

Hayes is born into a family languishing in poverty. One of ten siblings, seven of Hayes’ brothers and sisters die of malnutrition and disease over a twelve-year period. The family had been evicted from Lord Cloncurry‘s estate in 1872 for non-payment of rent, forcing them into destitution. The family returns to the estate in 1894.

Hayes is educated by the Jesuits at Crescent College, Limerick and thereafter studies for the priesthood in St. Patrick’s College, Thurles. In 1907 he goes to the Irish College in Paris where he is ordained in 1913. He enjoys this time in France greatly, a period highlighted by the beatification of Saint Joan of Arc in 1909. From 1915 to 1924 he works in Liverpool before returning to Ireland to serve as curate in Castleiney and later in Tipperary Town. Previous to 1916, he is a supporter of the Irish Volunteers, and his brother Mick becomes a leading member of the Limerick Irish Republican Army, however, he effectively misses the Irish revolutionary period as he is sent to work in Liverpool between 1915 and 1924.

During the 1920s Hayes becomes an admirer of Benito Mussolini, with whom he is granted an audience during a visit to Rome in 1930. He is intrigued by corporatism and comes to believe it can uplift rural communities. Similarly, he is influenced by continental movements such as the Belgian Boerenbond league, which encourages rural inhabitants to form cooperatives.

Hayes comes to national prominence with the foundation of Muintir na Tíre in 1931, a rural development organisation which has core principles of neighbourliness, self-help and self-sufficiency. It is to act as a rural self-help group based on collective parish organisation with a strong emphasis on the teaching of the papal encyclicals Rerum novarum (1891) and Quadragesimo anno (1931). He is successfully able to draw on the power of the media, Irish newspapers and radio, to promote Muintir na Tíre and quickly becomes a figure of national prominence in doing so. In promoting and developing Muintir na Tíre Hayes resists calls in some quarters to limit the membership to Catholics, remarking “this country is becoming so Catholic it forgets to be Christian.” Nonetheless, under his leadership, there is eventually an overlap in membership between Muintir na Tíre and the Catholic fraternal organisation the Knights of Saint Columbanus.

Hayes is appointed parish priest of Bansha and Kilmoyler in County Tipperary in 1946. Due largely to his endeavours, a factory, Bansha Rural Industries, is started and enjoys some success producing preserves for the Irish home market. Bansha is to the forefront in developing many Muintir na Tíre initiatives and for a time in the 1950s enjoys the soubriquet of The Model Parish.

A lifelong teetotaller, a highlight of Hayes’ career is his address to the Pioneer Total Abstinence Association in Croke Park in June 1949 to celebrate their 50th year of operation. The event is the largest Catholic gathering in Dublin since the Eucharistic Congress of 1932.

Hayes spearheads many initiatives including rural electrification, the “Parish Plan for Agriculture,” and the setting up of small industry in rural areas in an attempt to stop emigration. He is later made a canon of his cathedral chapter.

Hayes dies on January 30, 1957 in a Tipperary nursing home following a minor operation. His funeral in Bansha is a national occasion, attended by leaders of Church and State. His grave is at the rear of the Church of the Annunciation, Bansha. He is later commemorated on an Irish postage stamp.