Great Irish Dominicans Thomas Burke op
Morocco, an Ancient Roman Basilica and Book Smuggling – these three very disparate topics are linked by the life of one extraordinary Irish Dominican friar. During the 17th century, the Dominican mission in Ireland was a very fragile thing.
There were some places and times when friars had the freedom to preach the Gospel and celebrate the sacraments, but there was always the risk of suppression and even, as we saw last month in the case of Thaddeus Moriarty OP, violent persecution.
It was impossible during such a time for Dominicans to establish stable centres of study in Ireland, or to obtain the financial support of powerful figures in Irish society, so for both these purposes the friars of Irish Dominicans active at royal courts, and at the papal court, lobbying and fundraising in support of the work of their confrères in Ireland, and none were more resourceful or effective in this task than the Galwayman, John O’Connor, known in religious life as John of St Dominic.
Dogged Determination. He appears in the historical record firstly in Spain, in association with a project to smuggle theological and catechetical books to Ireland, backed by King Philip IV. Based on records that survive, historians believe that many thousands of books were collected in Spain as part of this project and
transported to safe locations in Ireland. Many of these books would have been designed for lay readership, while others were aimed at the ongoing theological formation of the friars them- selves. In these records, throughout the 1640s, the name of John O’Connor appears again and again. He was dogged in his determination to supply the suffering Church in Ireland, and his confrères especially, with good reading material.
In the 1660s, O’Connor turns up in Rome, as the agent of the Irish Dominicans there. One of his projects in this role is the establishment in Madrid of a house of studies for Dominicans in exile – Irish, English, and Scots – under the care of the Irish Provincial. It was to be funded by a large network of aristocratic donors, assembled by O’Connor.
Near the end of that decade another quite unexpected ject came to fruition: the founding of an Irish Dominican priory in Morocco, which endured from 1668-1681. The Portuguese had a colony there, in the town of Tangier, but with the marriage of Catherine of Braganza to Charles II (a match in which another Irish Dominican, Daniel O’Daly OP, played a significant part), Tangier passed into English possession. Portuguese soldiers moved out, and soldiers of the English Crown, including many Irish Catholics, moved in.
The ever-resourceful John O’Connor, with the help of the King of Spain, managed to con- vince the Pope and the Master of the Dominican Order to transfer the Portuguese Dominican priory there into the care of the Irish Dominicans. The first prior of the Irish community in Tangier was Thomas of St Dominic, well known already for his effective- ness in reconciling English and Scottish Protestants to the Catholic faith, and he continued to
carry out this evangelical work in English Tangier, much to the annoyance of the authorities back in England.
A Twin Blessing
Finally, the jewel in the crown of the administrative achievements of John O’Connor: the founding of an Irish priory in Rome. The earlier Madrid studium never really came to pass, and from 1670-1677 O’Connor laboured for the establishment of a similar house in Rome, to complement the Irish houses of study already estab- lished in Lisbon and Louvain. On 4 August 1677, O’Connor received on behalf of the Irish Dominican Province the twin convents of San Sisto and San Clemente.
These venerable buildings provided refuge in which the formation of gen erations of Irish friars could take place, friars who returned to the challenging Irish mission armed with the best of continental training. One of these houses San Sisto is where O’Connor was buried when he died the following year. The other – San Clemente – is home to a thriving community of Irish friars to this very day.
John O’Connor is not, perhaps, one of the more romantic or heroic figures in the history of the Irish Dominicans. He wasn’t martyred or made a bishop, we don’t know of the sermons he preached or the spiritual counsel he gave. But we do know that he was a practical man, an organiser, and an effective administrator, whose worldly wisdom and holy tenacity was a boon to the Dominican mission in his time.
GREGOR
Sing to the Lord- Holy God We Praise Thy Name!
Ray Hughes
In 1956 the European Broad- end of the broadcast. In the television Union, circles, that was established to develop television in this part of the world, launched a song contest that is now one of the longest-running song competitions in the world. Known as the Eurovision Song Contest, named after the EBUS television service, 52 nations now compete to win the prize.
The competition has changed a lot ove the years, but one thing that has not is the music that is played at the beginning and the called an indent or identifier. Since the broadcast is being picked up by many nations, this little piece of music lets the different television providers know that they have suc- cessfully joined to the Eurovision service. These few bars, which sound so grand, with strings, trum pets and drums, is the opening of a larger piece of music by a French composer called Charpentier. It is the beginning of his Te Deum, an orchestral version of the Church’s
‘official’ prayer of thanks. What ever comes afterwards in the show, at least it begins with an inadvertent moment of prayer! There is a story about the origin of the Te Deum. Saint Augustine was an adult when he was bap- tized. When the ceremony was over, he said in thanksgiving, ‘We praise You, O God.’ St Ambrose, who baptized him, replied, ‘We acknowledge you to be the Lord.’
There began a to and fro of praise between them. What was said was collected and put together as a hymn. That hymn became known by the first two words of the text in Latin, the Te Deum. While a leg- end, over the centuries the Te Deum hymn became part of the Divine Office. It is prayed on Sundays and feast days, and at moments of thanksgiving when the Church wants to give particu- lar thanks to God for something.
Sing Out With Joy
Like most of these great hymns, there are numerous translations. One such, that is most familiar to us begins, “Holy God we praise Thy name.” The tune associated with it was written for a German translation. Some years ago, I hap- pened to be in a cathedral some- where in Switzerland when young men were being ordained. The Mass concluded with this hymn. What struck me about that event was the great gusto by which the congregation sung the hymn. It was real thanksgiving!
The words of the Te Deum are a long litany of praises and petitions. It begins by acknowledging the greatness of God, or in words we know, “all on earth thy scepter own, all in heaven above adore thee.” It then gives thanks and praise for sal- vation given to us by Jesus. Finally, it asks for continued protection, for health, security and prosperity, lead- ing of course to the fulfilment of happiness in Heaven. It is remark- able how much reference to Heaven there is in the hymn, “Hark, the glad celestial hymn, angel choirs above are raising.” Heaven is in fact, the main point of the hymn.
When the Te Deum is sung in its traditional form it is sung by two ‘choirs.’ A small group sings a line, representing the Church on earth. The next line is sung by the full choir and the congregation, representing the choirs of Heaven.
It is not just earth that is praising God, it is the entire universe – visible and invisible! In life it is easy to get caught up with the things of this world.
It is only natural to worry and fret. Sometimes we need to take a step back and acknowledge the many blessings we have. That is why we thank God before we petition. God is always faithful. The final words of the Te Deum remind us of this: “Lo, I put my trust in Thee; Never, Lord, abandon me.”
A the e great Dominican foundations in Ireland, founded by Milo de Bermingham c. 1241. The church was held in high regard, serving as burial places for nobles such as de Bermingham and sever- al bishops of Clonfert and Kilmacduagg. Sadly, among the numbers of Dominicans killed during Cromwell’s conquest of Ireland were six that we know of from Athenry. These were Brothers James O’Moran, Dominic Black and Richard Hovedon and Fathers John O’Quillan, Stephen Pettit and Vincent Gerald Dillon.
The latter came from a noble family and was renowned for being an extremely holy man. He had been at one time Vicar of the Irish Dominican Convent of Lisbon. He returned to Athenry and afterwards moved to London with the Irish who served under the King’s standard. As chaplain to these Irish Royalist forces during the Civil War, it came about that he was present at the battle of Marston Moor which marked a turning point in the War.
This battle was one of the largest ever fought on English soil and took place about five miles west of York near the village of Long Marston. It began at 7 pm and lasted about two hours. Even in that short time the Royalists lost 4000 men killed and had 1500 taken prisoner. It confirmed that a well-equipped and trained army could win the war and established Cromwell’s reputation as a great commander.
After negotiations, the city finally surrendered to the parliamentary army on 16 July 1644. The Royalist garrison marched out and the Parliamentarians marched in, holding a thanksgiving service in the Minster. The Royalists effectively abandoned all control in the north of England.
Abandoned too to his fate was Fr Dillon. He had been moving amid the grime and smoke of the battleground, comforting the dying Royalist soldiers, as well as hearing the last confessions of those Irish who were about to meet their Maker. It was not long before he was captured and thrown into prison. Conditions were dire.
The unfortunate prisoners had to rely largely on chari- ty for basic food such as hard biscuits. They were left in their own waste and almost buried alive in subterraneous cellars where light could barely be seen through a little grate. Fr Dillon eventually succumbed to the terrible hardships of the place and died from starvation. An Irish Dominican martyr a long way from home and the fields of Athenry.
Libraries have long been sanctu- Laries of knowledge and culture.
However they are not only reposito- ries of books but can be architectural marvels that tell stories of the civili- sations that built them. Here are just a few of the most beautiful old libraries, each with its unique charm and significance, that continue to inspire awe and admiration today.
The Vatican Library The Vatican Library (Apostolica Vaticana) in Vatican City, Rome, is one of the most renowned and oldest libraries, housing an immense col- lection of religious, historical, and cultural texts.
Although the Vatican Library was officially founded in 1475 by Pope Sixtus IV, its origins go back much earlier, with collections being assem- bled by various popes as early as the fourth century. The library features a combina- tion of Renaissance and Baroque styles.
Its Sistine Hall, built by Pope Sixtus V in the late sixteenth century, is a masterpiece of Renais- sance architecture, with stunning frescoes, intricate gold decorations, and vaulted ceilings. The hall is one of the most famous parts of the library and a striking example of papal grandeur.
The library houses over 1.1 mil- lion books and 75,000 manuscripts, many of which are rare and ancient. Its collection includes biblical texts, medieval manuscripts, classical works, papal documents, and sig- nificant historical writings from antiquity to the Renaissance. Some of the most famous items include the Codex Vaticanus, one of the oldest known manuscripts of the Bible, and numerous other priceless documents.
The Vatican Library is one of the world’s greatest repositories of reli- gious and cultural history. It contin- ues to be a critical centre for re- search, particularly for scholars of history, theology, and the humani- ties.
The Abbey Library of St Gall The Abbey Library of St Gall in St. Gallen, Switzerland is one of the oldest and most beautiful monastic libraries in the world. It was found- ed in 719 AD as part of the Abbey of Saint Gall, a Benedictine monastery that became a significant centre of learning during the Middle Ages.
The library’s current Baroque building dates back to the mid- eighteenth century (1758-1767). The interior is renowned for its opu- lent Baroque design, featuring stun- ning stucco work, wooden book shelves, intricate carvings, and an elaborate painted ceiling fresco that represents divine wisdom.
The library hall is one of the most beautiful in the world, with a rich, warm atmosphere due to its combi- nation of woodwork, gold accents, and natural light.
The library holds around 170,000 volumes, including a precious col- lection of medieval manuscripts and early printed books. Its collection of early medieval manuscripts is one of the most important in Europe, many of which date back to the eighth century. The library is now a UNESCO World Heritage site; its historical significance and breathtaking beau- ty make it a cultural and architectur- al gem in Europe.
The Bodleian Library
The Bodleian Library in Oxford, England date back to 1320, but it was officially established as the Bodleian Library by Sir Thomas Bodley in 1602. The complex fea- tures a mix of architectural styles,
primarily medieval and neo- Gothic. Its oldest part, the Duke Humfrey’s Library, is a stunning example of medieval architecture, with dark wood paneling, vaulted ceilings, and rows of ancient books. The seventeenth-century “Rad- cliffe Camera”, part of the library, is an iconic building in neo-classical style, with its grand rotunda and large dome.
The Bodleian is one of the largest libraries in the UK, holding over 13 mil- lion printed items. It is a cornerstone of Oxford University, and its stun- ning architecture and vast collection of manu- scripts, maps, and books make it a centre of learning and a symbol of academic tradition.
It is a cornerstone of Oxford University, and its stun- ning architecture and vast collection of manu- scripts, maps, and books make it a centre of learning and a symbol of academic tradition.
The Austrian National Library (Österreichische Nationalbibliothek) is one of the most historically significant libraries in the world.
Originally established in 1368 as the Imperial Library of the Habsburgs, it became the Austrian National Library after the garian Empire in 1920. It is housed in the Hofburg Palace, a historic imperial palace in the centre of Vienna.
The most famous part of the library is the Prunksaal (State Hall), an extraordinary example of Baroque architecture. Built in the eighteenth century under Emperor Charles VI, it features a grandiose
interior with frescoed ceilings, marble statues, and ornate wooden bookshelves. The magnificent library halls are filled with natural light from its central dome.
The library holds over 12 million items, including books, manuscripts, maps, and rare books. It is not just a repository of knowledge but also a stunning cultural monu- ment, reflecting the rich history of the Habsburg monarchy and Austrian intellectual heritage.
The Trinity College Library The Trinity College Library in Dublin, Ireland is one of the most iconic libraries, known for its his- torical significance and stunning architecture.
The library was founded along with Trinity College itself in 1592 by Queen Elizabeth I. The most famous part of the library, the Long Room, was built between 1712 and 1732 and is the main attraction of the library. It is a majestic hall stretching nearly 65 meters in length. It features a barrel-vaulted ceiling, dark wooden bookshelves that line the walls.
The room holds over 200,000 of the library’s oldest books, manuscripts and maps and is a stunning example of classical library archi- tecture, evoking a deep sense of tra- dition, scholarship, and history.
One of its most famous treasures is the Book of Kells, an illuminated manuscript created by Celtic
Long Hall Trinity College, Dublin. monks around 800 AD. This intri- cate and beautifully decorated man- uscript is a masterpiece of medieval art and a cultural icon of Ireland.
The Trinity College Library is not only a working academic library but also a symbol of Irish heritage and a major tourist destination.
These beautiful old libraries are not only architectural marvels but also guardians of human knowledge and history. Each library offers a unique glimpse into the past, pre- serving the stories and wisdom of generations.
Visiting these libraries is like stepping into a world where art, history, and literature converge, providing an unparalleled cultural experience. Whether you are a his- tory enthusiast, or architecture afi- cionado, these libraries are sure to captivate your imagination and inspire your soul.
John
John Willem Gran is hardly a household name. But this Nor- wegian priest lived a life which was, in many ways, like a journey through the most historic mom ents of the twentieth century. He was an eyewitness of both Nazi Germany and Mussolini’s Italy. He was present at the sentencing of Vidkun Quisling, the leader of Norway during the Nazi occupa- tion.
After a period working in the film industry, he decided to become a Trappist monk in Wales, a life from which he was plucked to become bishop of Oslo. Most remarkably, perhaps, he was the only Norwegian participant at the Second Vatican Council (1962- 1965), the ecumenical council which continues to have a massive influence on the life of the Catholic Church today.
This was a surprising journey for a boy who announced to his parents, at the age of fifteen, that he was an atheist, and who perse- vered in this decision until he was twenty-one.
Little or no Religion
Catholicism is very much a minority religion in Norway. The Lutheran Church is the state church, and most Norwegians are (at least nominally) members of it. Only three per cent of the popula- tion is Catholic, and the proportion was much smaller when Gran was growing up in the era between the world wars.
He was born Willem Nicol- aysen Gran in 1920, in Bergen on the west coast of Norway. His family were wealthy and cultured, but not religious. His moth- er would say the Lord’s Prayer with Willem and his brother Jens as she put them to bed, and the family would attend the “chil- dren’s service” in church on Christmas Eve, where they would sing carols. Sometimes Willem would accompany his grand- mother to church on Sunday.
But, aside from this, religion hardly featured in Willem’s upbringing. Once, his father found him reading a book and asked him what it was. When he replied, “the
Bible”, the reaction was embar- verse. His response was: “OK, I’m rassed silence.
So, when the time came for Willem’s confirmation, he decided to follow the lead of a school friend and declare himself an atheist. This created no stir in the Gran house- hold. Both my parents in fact seemed relieved at the news. Possibly they felt it a relief to avoid all the fuss connected with the cus- tomary festivities.”
The Supreme Being
Around this time, Willem’s parents started to drift apart (they subse- quently separated). Willem was sent to live for a year in the town of Lillehammer, where the local pup- pet theatre aroused in him a fasci- nation with theatre and, ultimately, an ambition to become an opera director. This was an impossible career to pursue in Norway, so he went to study in Europe. In Germany and Italy, he experienced the rule of the Nazis and Fascists, to both of which he was totally opposed.
All through his teens, Willem had maintained his atheism, al- though he had also acquired a belief in reincarnation from read- ing Buddhist books. Now in his early twenties, he found himself living in Rome with housemates who had a range of different reli- gious opinions. One of them con- vinced Willem that some Supreme Being had to be behind the uni- willing to admit to the existence of a god. But if so, it is up to Him to come forward. I for my part cannot see that such a recognition makes any difference.”
To Willem’s surprise, God responded to the challenge. One night soon after the discussion, he was having trouble falling asleep, and felt as though “a powerful and independent being touched the depths of my heart”. He realised it was God: “God did not only exist somewhere out there’, He was in my heart… Nothing could ever be the same”.
The Ideal and The Concrete Willem started to attend Sunday Mass in St. Peter’s Basilica, and arranged meetings with a Jesuit priest, Fr. Poppe, to discuss Cath- olicism. His initial objective was to argue the Jesuit out of his beliefs,
Bishop Gran, Bishop of Oslo from 1964 to 1984 but the opposite happened. “Slowly I came to believe the divinity of Christ to be genuine. And with that it was done. I had become a Christian and felt happy and secure.”
A Christian, but not yet a Catholic. The Church as an institu- tion was Willem’s last obstacle. He challenged the Jesuit priest with the darker parts of Catholic history, such as the Inquisition. Fr. Poppe answered patiently and honestly.
“My mentor concealed nothing but succeeded in putting these matters into their historical context. We talked not least about the Church as an ideal, as it must have been intended by God, compared to the concrete thing which, however, in spite of all its shortcomings, had kept faithfully going throughout the centuries and was still doing so.”
All his obstacles removed, Willem was received into the Catholic Church in the Jesuit headquarters in Rome, and then made his confirmation in St. Peter’s Basilica.
Still only twenty-one years of age, a highly eventful life still lay ahead of Willem. He joined the mil- itary to help in the liberation of Rome, became a contemplative monk on the Welsh island of Caldey (where he received the reli- gious name John), was ordained a priest in 1957, and was astonished to be appointed Coadjutor (or assis- tant) Bishop of Oslo in 1963.
He was himself Bishop of Oslo from 1964 to 1984. He participated in the later sessions of the Second Vatican Council, where he was a strong supporter of religious liberty and friendlier relations with other reli- gions. He died in 2008.
Mart ark Foxhunt was a staunch protestant. He attended his local protestant church each Sunday morning, paid his tithes, and lived a quiet life. He was raised a protestant by his father (a protestant minister) and his moth- er in England’s serene country- side. He had a successful career as a theoretical physicist and often lectured in his local univer- sity.
For Mark, everything was about science. He often joked that he could believe in God on a Sunday, because that was his ‘day-off. In his mid-thirties, Mark married a Catholic woman, and they had one son named Alex. Mark and his wife went their separate ways every Sunday. He attended his protestant church, whereas his wife attended her local parish church. Her parish was vibrant, and Mark was envi- ous of its ability to thrive, whilst his own congregation seemed to dwindle each week.
Mark often asked his wife how her parish was so active in the local community and gathered people from the neighbouring regions to attend their Sunday Mass. ‘Oh,’ his wife would sigh, ‘I’ve told you before. We have a great devotion to our Lady in our parish. She’s your Mother. One mention of the Blessed Virgin Mary was enough for Mark to stonewall his wife for the rest of the day. He could not fathom how Catholics would ‘wor- ship’ this woman! Catholics, so he believed, put this creature on such a high pedestal that should be reserved for God alone!
A Visit to The Shrines
So, one day, his wife concocted a plan to spark his devotion to our Lady. She organised a packaged
tour for him to visit the Marian shrines of Fatima in Portugal, Lourdes in France, and Knock in Ireland. This, she prayed, would open his heart to the beauty of the Mother of God.
At first, as his wife expected, Mark was resolutely opposed. Never would he take time off his work or abandon his Sunday church commitments just for the sake of something that he regard- ed as superstitious! Plus, he said to his wife, Alex was already two years of age and was not yet speaking; he babbled but had trouble with words. His father’s absence might further hinder his progress.
His wife dismissed these reasons off-hand, knowing that Mark was just looking for excuses. And so, she continued to pester him with the idea of travel- ling. As the weeks went by, Mark’s workload became heavier and heavier, and he grew stressed. ‘I need a break,’ he thought to himself. The idea of his wife’s packaged holiday became more and more appealing: ‘I could visit the beautiful Pyrenees in France and drink their wine! I’ve never been to Portugal, and Fatima would be the perfect excuse. And Knock, well, it’s the rugged west of Ireland, I suppose?’
His wife was delighted that Mark had finally accepted her invitation and believed in her heart that this would be the great
moment of conversion for her stubborn husband. Mark packed his bags and met his travelling companions at the airport, but things went from bad to worse very quickly. The priest-chaplain distributed Scriptural quotes to each pilgrim for their personal meditation; Mark’s was from the Gospel of Matthew: ‘Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heav- en’ (Matthew 18:3). Mark snig- gered. ‘Me? A theoretical physi- cist, a lecturer? I’m a grown man, how can I become a child?’ The priest then began to pray that dreaded prayer, the Rosary, and everybody except Mark – joined in. The next two weeks were the longest of Mark’s life. Except for the grotto at Massabielle, he saw nothing of the French Pyrenees, nor did he see Portugal’s rich countryside; in Knock it rained solidly for three days.
Home at Last!
He was never happier than when he arrived home and was done with that Catholic devotion. ‘What’s this about the Rosary?’ Mark interrogated his wife. ‘In all three shrines, Mary is said to have appeared and either asked the three children to pray the Rosary, as at Fatima, or said the Rosary with fourteen-year-old Bernadette, or watched on as the rain-drenched Irish prayed the Rosary! The vain repetition of these prayers over-and-over-again is nonsense, Hail Mary, Hail Mary! Our Father, Our Father! Glory be, Glory be! No intelligent God could ever wish this! And chil- dren? Sure, what could their little minds know about God?’ Mark was infuriated with his wife for wasting his time, and she became very disheartened.
Suddenly, little Alex burst into the room shouting, ‘Mama, Mama, Mama!’ and, looking at Mark, ‘Papa, Papa, Papa!’ Over-and- over-again, little Alex kept repeat- ing until he took his beaker from the kitchen counter, and, looking at both his parents, he smiled, ‘Tata, Tata, Tata!’ Mark’s wife rejoiced that Alex had finally learnt to speak, but Mark was frozen. For a little light flickered inside his head, and he heard those words of Scripture ever so clearly, ‘Truly, I say to you, unless you turn and become like chil- dren, you will never enter the kingdom of heaven’ (Matthew 18:3). Little Alex taught Mark the greatest lesson of his life, that the way to God is to depend on him like a child and that the perfect prayer to express this childlike dependence is to address God as our Father and Mary as our Mother through the solemn repe- titions of the Most Holy Rosary of the Blessed Virgin Mary.
Charles Stewart Parnell’s funeral – October 11 1891 A Funeral Fit For A King Marie Therese Cryan
reland has proclaimed herself a proud Republic since 1949. On 16 April of that year the country left the Commonwealth of Nations and no longer recognised the English Monarch. It seemed we were done with the pomp and the power of kings and queens. However, there was one man who became the most effective Irish nationalist leader since Daniel O’Connell, leaving such a mark on the history of this country that he has been described as, the Uncrowned King of Ireland’.
Charles Stewart Parnell (1837-91) was the dominant Irish political fig-
ure of the late nineteenth century. With his campaigns for land reform and Home Rule, he changed forev- er Ireland’s relationship with Britain and re-shaped north-south relations on the island.
He was the chief source of inspi- ration of both a radical land reform movement and a nationalist party which, through its demand for par- liamentary devolution (Home Rule), polarised the political debate in the United Kingdom. This brought about the split of one of the two major parties, the Liberals, and the realignment of the other the Tories, who refashioned themselves
as a permanent coalition between Conservatives and Liberal Union- ists. His campaigns inspired reform- ers in both Scotland and Wales and galvanised nationalists in India.
A Great Man Falls
Born in Avondale, Co Wicklow, he was an Irish “Tory’ by temperament and a member of the Ascendancy linked (through his mother Delia) to the U.S. Protestant elite. His great-grandmother belonged to the Tudor family, so somewhat fitting- ly the uncrowned king’ had a dis- tant relationship with the British royal family. He was in many respects a stereotypical member of the Anglo-Irish gentry – closer to his British counterparts than to the Irish tenant farmers for whose interests he fought. Certainly, though opposed to his policies the
IT HAPPENED THIS MONTH
former recognised him as a fellow gentleman. When he was elect- ed to the British House of Commons in April 1875 it was as a Nationalist M.P. His Home Rule party, the Irish Parliamentary Party struggled for the moral high ground with revolutionary national- ists like the Irish Republican Brotherhood, but in 1885 they held the balance of power in Westmin- ster and his support of the Liberal government was conditional on Home Rule being adopted for Ireland.
At the height of his success, a personal scandal which revealed that he had been having a long-time affair with a married woman, Katherine O’Shea irrevocably damaged his reputation and career.
His refusal to step down after Mrs O’Shea’s sensational divorce case produced bitter division. Meetings of the IPP were held in December 1890; after long and acrimonious discussions as to whether the man (Parnell) was more important than the cause (Home Rule) the party split, and Parnell lost his leader- ship.
Less than a year later he was dead. When he died suddenly at his home in Brighton October 6, 1891, he was only forty-six years of age. Some of his supporters, who were in London, went to Brighton as soon as they got news of his death. They included John Redmond who
The funeral of Charles Stewart Parnell was the largest seen since the death of Daniel O’Connell nearly fifty years previously.
took charge of the arrangements for the funeral and who, eventually, was to become the last leader of a reunited Irish Party at Westminster. Katherine, whom Parnell had since married, wanted a private funeral, but she was persuaded that he should be given a public funeral in Dublin.
Sad October Day
The mortal remains of Charles Stewart Parnell returned to Ireland on the mail boat on Sunday morn- ing, October 11, 1891. The burial was to take place in Glasnevin Cemetery. Parnell was a Protestant, and his family favoured Mount Jerome for his final resting place. Glasnevin was identified as a Catholic Cemetery though it was not confined to Catholics any more
than Mount Jerome was confined to Protestants. Burials in Glas- nevin, however, were beginning to make a section of it into a shrine of nationalism. O’Connell was buried there as were many notable Fen- ians. Although Parnell was not a Fenian he had harnessed the leader- ship into supporting his Consti- tutional Campaign.
Public funerals of patriots were occasions for the rituals of national- ism rather than for those of religion. The way that the funeral was organised made a powerful politi- cal statement. When the rituals of religion and of nationalism were in harmony, as was the case with O’Connell, the effect was to height- en the harmony. When there was discord, as was the case with Parnell, the effect was to deepen the division. No Catholic clergyman attended the funeral of Parnell in Glasnevin Cemetery.
From Kingstown, as Dun Lao- ghaire was then called, the body of Parnell was taken by train to Westland Row Station. At Westland Row the coffin was draped in a green flag and accompanied by Parnellite M.P.s, it was taken to the City Hall. The funeral procession was led by a band playing the Dead March in Saul and a crowd of about a thousand followed the hearse. The procession halted in Dame Street outside the building which had once housed an Irish Parlia- ment and where the Act of Union had been passed.
At the request of the family a service for the dead was celebrated in St Michan’s Protestant church before the lying-in-state at the City Hall. Long black drapes hung on the building both inside and out- side. The catafalque was placed before the statue of O’Connell in the main hall. The lying-in-state lasted three hours during which time thousands of people filed silently past to pay their last respects.
Mournful Progress
After the lying-in-state the funeral procession began its slow progress through the city to Glasnevin Cemetery. The dirge of the Dead March sounded again and the Parnellite M.P.s once more flanked the hearse A coach carrying the vet- eran Fenians, James Stephens and John O’Leary, followed the family coach. Behind the coaches a huge crowd estimated, at between 20.000 and 40,000, followed with mourn- ing bands on their arms.
A riderless horse with boots reversed in the stirrups followed the hearse, the traditional symbol of the fallen leader. At St Catherine’s Church in Thomas Street, the site of the execution of Robert Emmet, the procession paused for a few moments. It took three hours for the journey from City Hall to Glas- nevin Cemetery. At the graveside two clergymen of the Church of Ireland performed the last rites.
The grave of Parnell became a place of pilgrimage for his faithful followers and the annual Ivy Leaf commemoration began on the anniversary of this death. The imposing monument in O’Connell Street was erected in 1911.
Over his grave a great unhewn block of Wicklow rock was placed on which is inscribed the single word – PARNELL.
The Cloister Garden
Frater Fiachra
Cloister Irises
If you hear a voice within you say, “you cannot paint, then by a means paint, and that voice will be silenced.” – Vincent Van Gogh. A garden is like a painting. Vibrant and mild colours in their proper places, heights and lows, billowing and flow- ing, sharp and dainty. Following from last month’s article on the majestic Iris I have been thinking a lot about a won- derful painting by Vincent Van Gogh called the Iris which is in the
J. Paul Getty Museum in Los Angeles. The life of Vincent Van Gogh is tragic in so many ways, but he was gifted in his painting despite his continuous mental problems
One year before his death and a year after he mutilated his ear, Vincent entered Saint Paul de Mausole, an asylum in Saint-Rémy, on March 30, 1890, originally a 12th-century Augustinian monastery with a splendid cloister and garden. He was allowed a second room as a stu- dio to paint. But what to paint? On the first morning he spotted some irises.
For Vincent painting was “the lightning conductor for the illness”; he could keep himself from going insane by continuing to paint. He would over the course of his stay paint almost 130 paintings among which his “Irises” is the most famous and valuable.
If you look closer at this painting, you can observe that each flower is unique. Van Gogh carefully studied their movements and shapes to create a variety of silhouettes.
Working in the walled garden was Vincent’s one source of comfort and pleasure. His fellow inmates came to watch him, and his artistic presence brought some calm and distraction to all who suffered around him.
The irises in all their splendour were a relief for Vincent, the strik- ing brilliance in the cloister garden contrasted with the grey enclosure walls. The deep purple reminded him of his own darkness within and the twisted roots of the thoughts and worries that choked his mind.
Amid the array of purple irises one white iris stands out echoing hope. Some commentators read into the painting that the irises are indeed the inmates and that the white iris is Vincent, others see it as a sign of hope-filled recovery and normality and indeed the colour of peace.
In the midst of his pain and excruciating mental suffering, Vincent Van Gogh would pro- duce one of the most valuable and famous paintings in the world. In the midst of a cloister garden, a light of sanity and security shone in the Iris flower for one of the world’s greatest artists. Let us all look closely at the wonders of creation in our gardens, let us see in the plants and blooms our own sufferings and amidst that suffering a sign of hope, a beacon of light and a joy that radiates through flowers.
the beginning of our life in bour than to break the bread of the Athe Order, we were asked one word of God, to share with him the question: “What do you seek?”; we prostrated, and with our noses on the floor of the church, we respond ed: “God’s mercy and yours”.
We are Dominicans because of God’s mercy. If our lives as Dominicans began with that primordial desire to obtain mercy, then our ministry of preaching in different forms, as Dominicans, ought to proceed from the same impetus. The ministry of the Word, the Order’s charism to preach Jesus, is in fact a sublime work of mercy, an act of charity. Pope Benedict XVI said that “the greatest act of charity is evange- lization…There is no action more beneficial and therefore more charitable towards one’s neigh-
Good News of the Gospel, to intro- duce him or her to a relationship with God”. It is no wonder then that our motto “Veritas” could also be understood as “Passion for the Truth and Compassion for Humanity”. Today, we thank the Lord for the gift of 800 years of Dominican presence and preaching here in Ireland.
Thanks to God’s unending grace, our Dominican confreres brought and continue to bring the Gospel to countless persons here in Ireland and beyond this beautiful island. It is tempting to think that your endurance and growth as a province concretely indicates how much God loves you. To a signifi- cant sense, that is true. But the
number of friars and the thousands of people you serve are an indica- tion of how God provides (pro- videre), ie, foresees, not your needs, but the needs of the Church and the world.
You have founded the provinces of Australia and India, the former is a continent and the latter is a sub- continent. The sons of the province of Ireland went to the Caribbean and the Americas as missionaries. The province of Hibernia was sup- pressed, persecuted, but it never hibernated.
Ever Ancient and New
Many years ago, I attended a gathering of religious brothers and sisters in initial formation. I proudly introduced myself as a Dominican. In jest, one partici- pant replied: “Dominican? You are medieval!” I responded with a smile: “We are not medieval, we are classical!”
A “classic” is at once timeless and timely. It is timeless not because it lies beyond the vicissi- tudes of history, but because it becomes an event of meaning in every moment of history. St. Dominic embraced a mission that is timely, because he saw a world in dire need of a new evangeliza- tion; yet the same mission is truly timeless, because every genera- tion is in want of a new evange- lization, i.e., the preaching of God who is ever ancient, yet ever new.
Sheep and Fish
We are in the Order in response to the call of Jesus, “come follow Me”. We realized that this vocation also entails following Him who tells us: “if you love me, feed my sheep.” In imitation of the Good Shepherd, we “leave the ninety- nine to seek the one sheep who is lost”. But in our time, it seems that the reverse is happening in some parts of the world, only a few remain in the sheepfold and, some- times, it is the “ninety-nine” who have left our churches! Thus, in our world today, we need to remember another meta- phor for our vocation. Before Jesus asked Peter “to feed the sheep” (John 21:15-19), he told him “Come, follow me, and I will send you out to fish for people” (Matthew 4:19).
The vocation of “shepherds” and “fishermen” are complementary but different. A shepherd is usually entrusted with a flock, nurtures them, and accompanies them in their journey of faith.
On the other hand, a fisherman, by nature, is more audacious and ardent than a shepherd. He must go out to catch new fish every day! A shepherd cares for his flock. A good shepherd knows his sheep, and the sheep rec- ognize his voice.
On the other hand, the fisherman looks out for fish every day. The fish are in the waters, sometimes deep waters and the fisherman goes out to seek them out. Jesus chose
his apostles not only to shepherd his people, but to go forth to fish for people from all nations. Perhaps, our mission today is more analo- gous to that of fishermen than just shepherds. Perhaps there is inertia in many parts of the world today because as one author wrote: “Too many Christians are no longer ‘fishers of men’ but keepers of the aquarium.”
Fishers of Men
However, while one shepherd can live in isolation apart from other shepherds, fishermen need to work together as a team to catch fish with large nets. Peter was not work- ing alone when the Lord told him: Duc in altum, “Put out into deep water and lower your nets for a catch”. (Luke 5: 4-11). Fishermen must go where the fish are.
We must “go out into the world and preach the Good News!” To catch “netizens” we must go to the “digi- tal continent”. Fishermen know that one of the rules of fishing is “not to scare the fish away”. To catch fish, we must understand that some fish must be lured with a bait, some need to be fed, some need to be netted. We must truthfully ask ourselves what are the things in the way we live and the way we preach that drive people away?
And finally, fishermen know how to be patient and wait for God’s grace to work on people. Just as a fisherman cannot force the fish to come, so we cannot force people to come. Peter and John and their companions caught nothing all night. But when they listened to the instruction of Jesus, they caught a large haul of fish!
To be fishers of men, we must listen to the voice of Jesus through our prayer and con- templation. We must act promptly when he tells us to throw our nets to the other side of the boat (Luke 5:4- 11, John 21:6), to be ready when God’s grace touches the hearts of people.
I hope and pray that in the com- ing years you will find concrete ways “to mend your nets” just as James and John were “mending their nets” when Jesus called them. “Mending the nets” of the province does not only mean repairing a part that is torn, it also means to restore, to improve, to perfect, and to adjust the nets so that you can cast them into the deep, duc in altum!
Paul (Pope Paul VI to the United Nations General Assembly, 1965) aul VI was speaking in a decade of almost apocalyptic tension, when the threat of total war loomed large over mankind, and near total destruction of all that mankind was and knew hov- ered on the horizon like storm clouds inexorably advancing.
But now, almost 60 years later, and leaving behind a century which has seen the devastation of the wars of nations, great and small, the world and civilization again watches a terrible drama being played out in global the- atres of war. More than ever, we turn to Mary, Mother of God and Queen of Peace!
The rich texts of this votive Mass focus us, as one would expect, on Christ who not only announces peace and brings peace but is Peace. The Entrance Antiphon recalls the prophecy of Isaiah, looking forward to the great sign, the inbreaking of Peace made possible by the Virgin’s consent: A child is born for us, a son is given to us, and he shall be called “Prince of Peace”. The echoes of the Christmas mys- teries ring out for us, and the cen- tral celebration that the Incar- nation is
the moment of a univer- sal declaration of peace, for all times and places and peoples: Glory to God in the highest heav- en, and peace to people who enjoy his favour! The Collect focuses us further and is a most earnest plea on our part: grant that our times may be tranquil, so that we may live in peace as one family, united in love for one another.
The truth of the paradoxical fragmentation of the human family, contra- dicting the idea that humani- ty has become the inhabitant of a global village, stares us in the face. We are not a family united by common principles, values, outlooks or objectives.
Increasingly, personal and societal selfish- ness has diminished our sense of equality of person- hood and nationhood, of an essential autonomy enjoyed by the individual and his respective communities, but which at the same
Time demands that an indis- pensable interdependence, a nec- essary fragility and vulnerability, and the overriding moral obliga- tion that the strong have a duty to support and protect the weak are the pivots about which a healthy human society revolves. The magnitude of our disdain for one another is almost overwhelming! Mary Our Example In the midst of this we, in this memorial celebration, are drawn back to the defining reality of our
faith: Lord, as we lovingly vener- ate Blessed Mary ever-Virgin, as Queen of Peace, we offer you the sacrifice of our reconciliation. As the Preface will do for us, we are asked to reflect on the mys- tery of Christ in three moments, in which Mary leads us by exam- ple: the mystery of the Word becoming flesh, the mystery of his Passion, and the mystery of the giving of his Spirit at Pentecost. Mary’s word of consent to the angel, and so to God ultimately, opens the way for the Prince of Peace to take flesh in her virginal womb.
In this sense, Mary is not only Queen of Peace but, as we have said, Mother of Peace also she is the one who gives birth to Peace, and a peace which is not of this world, but is supremely the gift of the Trinity’s own life. She is witness to the shedding of Christ’s blood on the Cross the blood of the new covenant. This is the language of the cross, as St Paul tells us, and the lan- guage which demands that becoming, because of our participation in this single once-and-for-all sacrifice, ministers of reconciliation, ambassadors for Christ.
And lastly, with Pentecost, for which Mary waited in company and prayer with the Apostles, the gift of Christ’s Spirit brings peace and joy, the signs of the resurrection, and the birth of the Church, messenger of the new kingdom of peace.
More than ever, in dark days of war, conflict, and threat to our very existence, we invoke Mary, Mother of God and Queen of Peace!
Mama and i mean ons, and on Outside the gates of the monastery; Lima was one occasion one of them taken ill in a city many miles away; nothing seemed to ease his pain.
No matter what treatment he tried, no matter what doctor he consulted, nothing worked so finally he decid- ed there was only one remaining course open to him. He would cut short his business and return with- out delay to Lima and ask Brother Martin to take him in hand and cure him, for he believed there was no doctor to compare with the Dominican brother.
On the journey he was unable to walk because his leg was terribly swollen. The jogging of his horse along the rough dusty roads did nothing to relieve his pain but he was determined to see Brother Martin, even though he felt wretched and often had to grit his teeth to keep back a moan of anguish.
At length, he arrived at the out- skirts of Lima at dusk and made his
he saw the white-clad figure of a Dominican priest and immediately asked to see Brother Martin.
The reply made his heart sink in dismay. “I am sorry,” said the priest, “Brother Martin left this morning for the Priory farm in Limatambo and we do not expect him back for another two or three days.”
With little or no money in his pocket, nowhere to stay for the night, the only thing he could do- was to set off for Limatambo, even though he knew it was more than twenty miles distant from Lima.
Almost immediately his feet and legs began to give him trouble and before very long each leg had swollen until they were almost as thick as his body. Eventually unable to continue any longer and seeing a small cave
in the hillside, he dis- mounted from his horse and stum- bled inside. Wrapping his cloak around himself, and wishing to God Martin was there he fell asleep.
A Friend in Need
Suddenly he awoke to feel some- body gently touching the cape with a stick, and the voice of Martin came to his ears, “My poor friend, where are you going?” The answer came through tears, “I was looking for you Brother Martin and came back to try and see you and I wanted your blessing.
I felt sure I would die unless I saw you, but how did you know that I was here?” Martin only smiled. “Do not worry,” he said softly, have confidence in God and your illness will soon pass.” Then, putting his hand into the pocket of his habit he took out some bread and grapes bidding his friend to eat.
Martin then peered closely at the sick man and murmured: “Lord, do not let this man die this time. I hope in Your Infinite Mercy You will grant this request.” He placed his hands upon the swollen legs and began to massage them gently, saying in a half- whisper:
“Lord, please make these legs be restored to health quickly.” After another few moments he began to bend the swollen knees gently, making the Sign of the Cross over them many times.
Soon afterwards Martin got to his feet saying gently: “Get up now, It is time we continued on our way to the farm of Limatambo.” The poor man tried to tell him he still felt too weak to move, but Martin would not listen and insisted on helping him on to the horse again. Taking the halter, he led them out of the cave and on to the roadside. Ever so slowly they continued their progress.
They had hardly gone a quarter of a mile down the road when the man on the horse became suddenly aware that all pain had disappeared from his legs. The swelling had also gone, and he felt as well as he had ever done in his whole life.
What had happened remained engraved on his memory until the day he died. Of course, Martin never mentioned it again.
Saint Martin Replies
WESTMEATH I wish to thank St Martin for many health favours especially when I was diagnosed with cancer of the womb which was removed but meant I had to have a hysterectomy. A few weeks before the operation I was on the way home from a walk in the coun- tryside and I saw a Novena Book at the edge of the road. I brought it home as I knew immediately it was a sign from God. I began the Novena and all went well with no further cancer found.
ROSCOMMON I am writing to thank my dear friend St Martin to whom I was doing a Novena for one of my daughters that a success- ful outcome to a problem hanging over her for the past few years would be found. All went well and I cannot describe the joy in our hearts and total gratitude we are feeling. Don’t ever give up on prayer. I knew well that St Martin would intercede on my behalf.
CORK I wish to report many favours granted through the inter- cession of St Martin, St Joseph and them for a long time for my daugh- ter who has several troubles, but now things are slowly coming right for her; also, my son who is now the father of a healthy little baby boy after years of waiting. All my life
I have turned to St Martin for guidance, during years working when I was never sure which road to take and when I retired in getting accommodation for me. I will be forever grateful for all the answers to many many prayers.
WEXFORD I wish to thank St Martin for so many favours received, including getting over a marriage which had failed, as well as a business. Also, for interceding for my son to find a good job and for helping me through financial difficulties. I have so many reasons to be grateful to him and I will con- tinue to pray to him for the rest of my life.
GALWAY I want to thank St Martin and others too numerous to mention for answering my prayers for my grandson who was born pre- St Anthony. I have been praying to maturely 6 years ago. For health to reasons he had to undergo numerous operations. After his last procedure which was not a success the surgeon said it would have to be done again.
We were all so upset and prayed very hard. Just before operating the surgeon checked again and could not believe that every- thing had changed, and an operation
would not be needed after all. A Little Miracle… the power of prayer is God’s grace.
