Tallaght Monastery
If I asked you to list the greatest of Ireland’s ancient monasteries, you might mention Glendalough and Clonmacnoise, Kildare and Armagh, but how many of you would mention Tallaght?
If you visit Tallaght village now, the most imposing ecclesiastical building you will find is the enormous Dominican priory, but just a stone’s throw from the grounds of the priory is St Maelruain’s Church of Ireland church, a fine old building, built in 1829. It’s thought to occupy the original site of the monastery of Tallaght, which was once a major centre of monastic life, rich in idealism and energy, casting its influence across the island of Ireland.
The founder of the monastery was, of course, Maelruain him- self. He came to Tallaght, probably from the midlands, in the year 774. He had a very clear purpose in doing so: to live and to lead others in living a stricter form of monastic life.
Some Tallaght documents from around this time survive, giving us a precious peek into the ascetical life lived by the monks under Maelruain’s care. One known as the Rule of Tallaght includes all kinds of details about when the monks could drink full-fat milk instead of the usual skimmed milk, when they could eat fish instead of the usual vegetables. As for butter, it was eaten by the monks only on St
Patrick’s Day, and beer was never on the menu. We know how these monks fased, but how did they pray? The surviving sources tell us that they par- particularly favoured the Gospel of John and the Acts of the Apostles in their reading. There are descriptions of them too,
praying in the position known as crosfigil, with their arms outstretched, reciting certain prayers and Psalms repeatedly. Among their favourite prayers were the Magnificat, a hymn to St Michael, and Psalm 119, beginning ‘Blessed are those whose way is blameless, who walk in the law of the Lord’.
In fact, the 150 Psalms were incredibly important in the life of the monastery of Tallaght. In the modern breviary, those Psalms are prayed over four weeks, but in Tallaght, all 150 were prayed every single day.
The Mass was central to their spiritual lives too, and there’s a precious surviving witness to that fact: the Stowe Missal, a liturgical manuscript almost certainly written in Tallaght shortly after the time of Mael-ruain. The manuscript includes the prayers of the Mass, in Latin, along with a text on the spiritual meaning of the various rites of the Mass written in Old Irish
Only Love
More than just formal prayer, we know that the practice of spiritual conversation and accompaniment was important in the life of Tallaght. Each monk was assigned an anm chara, a soul friend, who would help him grow in virtue through the confession of sin
We know of at least one monk who made the journey to Tallaght just so that he could ask Maelruain to be his armchair: Aengus was his name. He became almost as famous as Maelruain, thanks to a long poem he wrote in the Irish language, known as the Felire Oengusso, the Calendar of Aengus, written around the year 800. It’s an extraordinary text. For each day of the year, it lists the saints commemorated on that.
Day And Describe Them With Some Attitude On the first of February, for example, St Aengus names St Brigid and he calls her ‘Brigid the fair; strong praiseworthy, chaste head of Ireland’s nuns’, and on March 17 he calls St Patrick ‘the flame of a splendid sun’, but there are saints from far beyond Ireland in his list too. He calls St. Benedict “a stout pillar.
The martyr, St Basilia, he calls ‘Basilia in buadach’, ‘Basilia the victorious’. St Damian was ‘a crown of martyrdom’. And of course there’s one very local saint in the calendar: on July 7, he mentions his own abbot, his armchair, Maelruin, whom he calls ‘the splendid sun of the island of the Gael’.
Tallaght understood themselves to belong to a universal Church stretching far beyond this island, and a Church with one foot in the glory of heaven. As they lived their lives of intense prayer and penance, they did so with the understanding that the saints and angels were around them, a cloud of witnesses urging them to persevere through penance and into glory.
But there’s a final detail that helps us to see this harsh way of life in a different light. What did the monks of Tallaght do when a monk was dying? Did they chant penitential Psalms or hold his arms out in day, and describe them with some prayer? No. The Rule of Tallaght attribute. Calendar of Aengus On the first of February, for example, St Aengus names St Brigid and he calls her ‘Brigid the fair; strong praiseworthy, chaste head of Ireland’s nuns’, and on March 17 he calls St Patrick ‘the flame of a splendid sun’, but there are saints from far beyond Ireland in his list too. He calls St.
Benedict, “a stout pillar. The martyr, St Basilia, he calls ‘Basilia in buadach’, ‘Basilia the victorious’. St Damian was ‘a crown of martyrdom’. And of course there’s one very local saint in the calendar: on July 7, he mentions his own abbot, his armchair, Maelruin, whom he calls ‘the splendid sun of the island of the Gael’.
What all this shows is that Aengus and his fellow monks tell us that they sang a very different song. They recited from a biblical book, the Song of Songs, a powerful and passionate love song between lover and beloved, read by Christians as a love song between God and the soul.
Only love could have motivated these men to give up beer and meat and butter and full-fat milk, and to sing God’s praises endlessly in Tallaght. At the end of their lives of tough love, these men heard the loving voice of God in the voices of their brethren:
‘Arise, my love, my fair one, and come away; for winter is past, the rain is over and gone. The flowers appear on the earth, the time of singing has come. Arise, my love, my fair one, and come away’ (Song of Songs 2:10-13).
Lesser-Known Pilgrimage Sites
This is the beginning of a series that looks at lesser-known places of pilgrimage that may not rival Rome or Lourdes in their popularity, but play an important role in the life of many believers. What brought this idea to mind is a recent publication from Rome.
Last May, the Holy See, under the authority of the Pope, released a document that clarifies how the Catholic Church evaluates claims of apparitions, when individuals believe they have seen visions or had very unique encounters with the Divine.
These protocols are meant to help determine if such experiences are genuinely supernatural or simply misunderstandings, the fruit of the imagination, or, more seriously, deception. The Church wants to protect the faithful while helping people connect to experiences that could bring them closer to God
Evaluating such apparitions begins locally, typically in the diocese where the claim is made. The bishop leads an investigation with a team of experts to determine the nature of any such claims
The Church is very thorough, making sure nothing misleading is allowed to spread. False apparitions can cause confusion, division, or even harm, so care is taken to verify each daim.
The Holy See is very clear in what it is looking for. One key element is whether the message aligns with Church teachings. Messages that contradict the faith are dismissed.
The guidelines stress evaluating the “spiritual fruits” of an apparition – meaning, whether the vision leads to positive effects like conversions, increased faith, or better Christian witness.
True apparitions should draw people closer to God and foster peace. Apparitions that even seem to have a focus on commercial gain are viewed suspiciously, as genuine
spiritual experiences cannot be bought or sold. If the local investigation finds that an apparition has significant merit or influence, the Dicastery for the Doctrine of the Faith, in Rome, is involved to determine that ‘nothing stands in the way.’
While the new document has sped up the process of judgement, the approval process can be lengthy, sometimes taking years or decades. Even when an apparition is recognized by the Church, it is classified as a “private revelation.”
Catholics are not required to believe in these apparitions as they are not part of core doctrine, like what we pray in the Creed In stead, they are seen as supportive of personal faith, offering some thing extra that can deepen devo- tion, but isn’t necessary for salvation.
While the Church recognizes the possibility of miraculous events, it must apply rigorous standards be fore accepting them. This helps to protect believers from false claims while also embracing
The idea that genuine miracles can and do happen As we begin the series, it is valuable to keep in mind the criteria used by the Church to discern authentic apparitions, as many pilgrimage sites arose around events that cannot be explained naturally. With the approval of the Church, visiting them and understanding the stories behind these places can deepen our faith.
This series will focus on eleven such places. In truth we could look at a hundred and eleven places all over the world, but for this time we will explore eleven sites in Europe. We will look at the Rue de Bac and Mont Saint Michel, in France. We will visit the two sites associated with the Divine Mercy in Vilnius, Lithuania. Up the road, in Latvia, we will look at the great basilica of Agnola.
Cologne Cathedral and Heede in Germany also have fascinating stories. Locally, we will consider Walsingham in England and Clonfert in Co. Galway. The Shrine of Divino Amore, near Rome in Italy, and Częstochowa, in Poland, tell beautiful stories of the Mother of God. And finally the Shrine of the Holy Child in Prague.
We will explore the origins, his tories, and impacts of these lesser-known pilgrimage sites. Each in their own way inspires faith, prayer, and deeper reflection, reminding us that God is always with us.
IRISH DOMINICAN MARTYRS: THADDEUS MORIARTY
This is the final article in our series on the Dominican men and women who died for their faith between the years 1535 and 1714. We have seen how the Irish Church found the courage by the example of these brave martyrs to hold true to the Kilclohane Mass Rock Faith in the face of terrible persecution. Their hemic stance bu the gift of God’s Grace kept Catholicism alive in Ireland and as a result, we now have the gift of faith also
Thackereed Haddeus Moriarty was bom out on the Dingle peninsula and was a descendant of the ancient lords of the Moriarty clan. He entered the Dominican Order in Tralee and travelled to Spain in the 1620s where with Terence Albert O’Brien (see Saint Martin Magazine, March 2024, page 7) he studied at the Studium Generale of St Peter Matyr in Toleso, Spain.
He later went to the Irish Dominican College at Lisbon. By 1636 he had been awarded the Sacrae Theologiae Praesentatus degree and became a Master of Theology in 1644.
When he returned to Ireland, he was made prior of Tralee and was noted for his religious orthodoxy and for upholding the authority of the Pope in Rome. This did not endear him to many Protestants and his enemies grew more vigilant. When the Cromwellian persecution became very fierce, Fr Moriarty was offered a chance to leave Ireland, but he knew his flock needed him.
Several Dominicans were ministering under the guise of tradesmen, espe- cially in the Castlemaine, Kilclohane, and Milltown regions, south of Tralee behind the Slieve Mish mountain.
On the moming of his arrest Fr Moriarty was celebrating Mass at the Kildlohane Mass Rock. Unknown to him the location of same had been betrayed to his enemies. To the horror of the assembled congregation, Cromwellian troops swooped upon them and both the holy priest and his brother in-law Pierce Feniter were dragged away.
Transported across Loch Leane they were then imprisoned in Ross Castle During his mock trial the wife of the Cromwellian govermor begged her husband not to execute Fr Moriarty, claiming she was convinced he was a truly good man. Her advice was ignored. The Dominican and his brother-in- law were publicly hanged on 15 October 1653. His last words were, “Into Thy hands, O Lord, I commend my spirit.” The executioner was even heard to say that the man whose life he had taken hore an ‘angelic aspect.
Ringing In The New Year Patricia
By the you 205, this moden Gregorian calendar, an- the time you are reading this, or astronomical events. Unlike the we countries will have celebrated its anival by the customery ringing in of the New Year to symbolically say goodbye to the past year and wel- come in the new. Celebrating the new year is an age-old custom, celebrated across different cultures as a symbol of renewal, unity, and celebration. From the tolling of church bells to the clinking of glasses, the concept of “ringing in” a fresh year is steeped in symbolism, ritual, and community spirit.
Historical Roots
The tradition of celebrating- ing the new year dates back thousands of years. Ancient civilisations celebrated the new year in a variety of ways, often tying the holiday to important seasonal, agricultural, One of the earliest recorded new year celebrations was the “Akitu festival” in ancient Mesopotamia,
dating back over 4000 years. The Mesopotamian new year began in mid-March coinciding with the spring equinox and the planting season. The Akitu festival lasted 12 days and included processions, rituals, and feasts to honour the god Marduk. Priests would recite sacred stories, perform purification rituals, and reenact myths that symbolised the triumph of order over chaos.
In ancient Egypt, the new year was tied to the annual flooding of the Nile, which was essential for agriculture. This event usually occurred in mid-July, coinciding with the reappearance of the star “Sinus” in the sky. Egyptians called this new year festival “Wepet Renpet”, meaning “opening of the new year began on Samhain”.
In the Northern Hemisphere, Samhain is recognised on the 1st of November, with its celebrations beginning on the 31st of October. The word Samhain translates as ‘summer’s end’ and the festival marked the end of the harvest and the start of winter.
Celts believed that during Samhain, the veil between the world of the living and the dead was thinnest, allowing spirits to cross over.
People held bonfires and feasts, and food offerings were left for ancestral spirits. Samhain was not only a time of reflection on the past year but also a period to honour and con- nect with ancestors in hopes of receiving blessings for the new year ahead. With the spread of Christianity, For the Celts in ancient Europe, the early Church began to Christ.
Ianise the old Celtic festivals. In the ninth century AD, the Church officially switched All Saints’ Day (or All Hallows’ Day) from May 13 to November 1, the same day as Samhain. The night before became All Hallows’ Eve, later shortened to Halloween.
The Romans originally celebrated the new year in March, tied to the start of the growing season. However, in 45 BC, Julius Caesar established the Julian calendar, moving the new year to January 1. This day was dedicated to “Janus”, the two-faced god of beginnings and transitions, who looked back to the past year and forward to the future.
Caesar’s reform made January 1 officially the first day of the year for the Roman Empire.
The Gregorian calendar reform in 1582 by Pope Gregory XIII reaffirmed January 1 as New Year’s Day in line with the an- ancient Roman tradition.
Ring Out The Bells
By the Middle Ages-fifth ortuy to fifteenth century, the concept of a new year was tied to the Christian calendar, with many communities still observing the new year on January 1.
In Medieval Europe the Christian church had begun using bells to signal important moments in the day, from moming prayers to evening vespers. Over time, bells became associated with marking significant events, including the arrival of a new year.
By the twelfth century, church bells were being rung across European towns and cities to herald New Year’s Eve, inviting congregations to gather and pray for blessings in the coming year.
The English and Irish tradition of ringing bells at midnight on New Year’s Eve has origins in this religious practice. Church bells toll solemnly at the close of the old year to symbolise reflection, repentance, and the passing of time. At midnight, the bells ring joyously, signalling the anval of the new year with a sense of hope and renewal.
Symbolic Significance of New Year’s Sounds The act of creating sound to greet the new year is more than just a celebration – it holds deep symbolic meaning.
Traditionally, sound has been seen as a purifying force that drives away negativity. In New Year’s celebrations, this symbolism continues: ringing bells or creating other sounds symbolise clearing out the old and welcoming in positive forces for the new year. Another essential aspect of this tradition is the sense of unity it fosters.
By listening to the same sounds – whether church bells, clock chimes, fireworks, or the tinkling of glass es – people feel connected in a shared experience.
The act of mingling sounds together or responding collectively to a sound unites families, communities, and even whole nations in the shared hope of a prosperous and peaceful year
In modem times, the ways people ring in the new year continue to evolve, incorporating new technologies and cultural shifts.
Many cities now have elaborate fireworks displays and countdowns projected on large screens, while others host virtual celebrations, allowing people across the globe to connect and celebrate together.
The tradition of ringing in the new year remains an enduring expression of our human need to mark significant moments. It’s a time to reflect on the past, clear away negativity, and embrace the future with open hearts and shared hope.
Though traditions may change, the desire to greet the new year with sounds of joy and community remains as strong as ever
Famous Converts: Keith Nester
One day in a church in Iowa, a him that didn’t involve throwing up Methodist pastor named Keith Nester knelt before the cross that hung above the altar.
Mass was being celebrated, and the congregation were receiving Communion Not being a Catholic, Keith could n’t receive. But he took a blessing from the priest, and then stepped aside to pray before our Lord.
Keith was feeling drawn to the Catholic Church. This wasn’t anew urge. In fact, he had been attracted to the Catholic Church for more than fifteen years. But there were obstacles.
These weren’t intellectual or spiritual obstacles. By now he was convinced of the truth of the Catholic faith, and he wanted to join it.
No,the obstacles were personal. As a successful pastor of a Protest- ant church with three teenage children, Keith knew he would be giving up his career and, potentially, his ability to support his wife and family if he converted.
His father had advised him that, if God really wanted him to become Catholic, he would open a way for his entire life.
This is exactly what Keith asked of Jesus now. He said, “Lord, if you want me to become Catholic, then I will do it. But you’ve got to make a way.” Next, something strange happened. Keith recalls:
“Then the Lord spoke to me from the crucifix in a way I’ve never heard him speak before. He said: ‘Keith, I am the Way, the Truth, and the Life.
You don’t need me to make a way. You just need me.” In that moment, Keith Nester understood that he was being called to walk by faith, and not by sight.
That night, feeling some apprehension, Keith announced to his wife Estelle that he had decided to become Catholic. Her reply reassured him: “I’m so proud of you I’ve watched you wrestle with this…
If that’s where he’s leading you, then I’m with you a hundred per cent.” It was the climax of a long jour ney, and far from the place where Keith had started.
Beginnings He grew up in the nineteen-eighties as the son of a pastor in the United Methodist Church. “I honestly can’t remember a time when I didn’t believe in Jesus”, he says.
When he was ten or eleven, he made a life long commitment to Jesus Christ during a Christian summer camp.
Music was Keith’s ambition when he was a teenager. He was a drummer in a rock band in Phila delphia. There, he also attended a charismatic evangelical church called Calvary Chapel, and was offered ajob as head of youth ministry at only nineteen years old.
Beginning with a handful of young people, the group grew to several hundred with in three years. In Philadelphia he met his wife Estelle. She had grown up Catholic, but joined Keith’s church.
As the youth ministry grow Keith decided it required a professional-looking logo. He made contact with a graphic designer by the name of Devin Schadt, and went to his house to look at ideas for logos.
When he got there, Keith noticed holy pictures and statues. Leaming that Devin was Catholic, he decid- ed to argue him out of the enor of his ways (as Keith saw it). Much to his surprise, the designer was more than capable of meeting his argu- ments. When Keith left, Devin handed him avideotape about Scott Hahn, another evangelical pastor who had become Catholic.
In years to come, Keith accompanied Devin on pilgrimages to Rome and Medjugorje, without any intention of changing his denomination. Around this time, while he was present at communion at an evangelical service, he felt the Lord was telling him, “I want to give you the real deal”.
He went outside to phone Devin, telling him he thought God wanted him to become Catholic. However, it would be sixteen years later before he finally accepted- ed the invitation
Many years afterwards, Keith was working as a pastor in the Methodist church. However, he found himself troubled by controversies which were dividing American Methodism at this time. He
realized this turbulence was caused by the lack of a central authority, such as Catholics have in the Pope.
Keith also felt a growing devotion to the Virgin Mary, whose prominence in Catholic teaching had previously bothered him.
While writing a sermon about the Annunciation in his office, a wave of emotion overwhelmed him.
One morning, Keith was struck by the notion that he should get in contact with Steve Ray, a Catholic apologist who had formerly been Evangelical.
He shrugged the idea aside, but later on, while having dinner with a friend, he learned that Steve Ray would be speaking at a nearby church.
The coincidence was too much to resist, so they drove to the church. It was here that he had the experience described at the beginning of this article.
When he met Steve Ray, the apologist said to him, “Brother, I know exactly where you are and I’m going to give you a piece of advice.
You either need to become Catholic right now, or you need to tum and run as far away the other direction as you possibly can.” Keith was received into the Catholic Church on October 8th, 2017.
Today he runs a teaching ministry called Down to Earth, and also has two popular YouTube channels, one of which features a daily live recitation of the rosary.
A Game Of Thrones
Salome
Alome, the mother of Saint James and Saint John, knew her two boys intimately. Whenever she looked at her elder son James, she saw a strong, passionate leader.
He liked to take long walks and had righteous indignation. John was different from his brother, but nev- nevertheless sacred to her. She remembered how John would spend hours in assiduous study of the Jewish Law, Writings, and Prophets.
He had a piercing intellect and could surmise difficult theological images of the scriptures and neatly summate them in fluent writing. She believed her boys were destined for greatness. With Zebedee spending so much time at sea, Salome had gotten to know James and John better than anyone else on earth.
That was, of course, until the Lord Jesus began carefully choosing his twelve disciples. Salome was overjoyed that Israel’s Sav-iour had chosen her bright boys to be among those select men that, out of countless generations, had ‘heard… seen… looked at and touched’ God the Son’s sacred humanity (1 John 1:1).
Salome wanted her boys front and centre, and so asked the Lord that her two sons would ‘sit, one at your right hand and one at your left, in your kingdom’ (Matthew 20:21). Nobody would outdo her two darlings in heaven!
The Lord never denied her request, but offered a proviso to the newly nicknamed ‘Sons of Thunder’ (Mark 3:17): Could they ‘drink the cup’ that Jesus could drink?
With their customary youthful vigour, they answered simultaneously, ‘we are able.’ Jesus’ divine intellect foresaw that both men would drink the same chalice of martyrdom (though John survived
his), but also warned them that he could not grant them seats in heaven; rather, the seats in heaven belonged for those for whom’ the Father had already prepared (Matthew 20:22-23).
In other words, James and John laid claim over their own seats and nothing but their refusal of God’s grace, could ever separate them from their eternal thrones.
Heaven’s Front-Row Seats Though avoiding the universalist heresy, which claims that everyone will be saved – including the devil and his angels and those who wil- fully rejected God’s mercy -, we can still see our Lord teaching his disciples (and us, by extension) how God has already willed our salvation God desires ‘all men to be saved,’ and so he has given us
free will to choose between good and evil, to ‘come to the knowledge of the truth’ of Christ, and, with sanctifying grace, live by it at every moment (1 Timothy 2:4).
If, however, we stray from Christ’s plan for our lives and reject his kindness and mercy, then we must sit with the wicked’ in everlasting hell (Psalm 26:5).
As much as Saint James and Saints John had booked their own seats in heaven by following their graced free will into God’s etemal truth and perfect goodness, so too can we choose our seats in heaven by the same principle of charity.
As much as our Lord invited James and John into sharing in his passion and salvific martyrdom, the Lord Jesus invites us into sharing his life and drinking his cup, no matter how difficult that life might seem
or how bitter that chalice may be. Like the countless saints of past generations, our etemal destiny is in our hands. Through grace, we have the freedom to choose to sit among the saints in heaven; by God’s election our heavenly seats are already claimed for us through Christ’s passion.
‘Rejoice,’ says Jesus, ‘that your names are written in heaven’ (Luke 10:20). Our Lord has given his immaculate Mother pride of place in heaven; up-close and personal with the Blessed Trinity does our Lady reign as queen of heaven. Yes, the Twelve disciples now sit upon their ‘twelve thrones’ judging the twelve tribes of Israel (Matthew 19:28). But there is nothing to say that God cannot call us to the highest halls of heaven too and grant us to ‘sit at table in the kingdom of God’ (Luke 13:29).
Our Predestined Thrones
All of Salome’s intuitions proved conect. James joined Peter as one of our Lord’s closest disciples, whilst John, who also shared this honour, wrote the sublime Fourth Gospel, several canonical letters, and the Book of Rev- elation. It must have been bit- tersweet for Salome when Jesus handed over his Mother to the care of his Beloved Disciple. John was no longer hers, she faithfully pondered but belonged to the Lord. Yet,
this was the surest proof that the Lord Jesus had answered her prayer and would one day welcome John (and James) to sit at his side in heaven.
Our victory-assured battle against life’s struggles and tempta tions are worth that divinely assigned heavenly throne which ‘no eye has seen, nor ear heard, nor the heart of man conceived’
(1 Corinthians 2:9). There is one specific- ic seat in heaven that has our names, and ours alone, inscribed on it by Christ’s blood. Christ mercifully allots us his grace in proportion to the task he asks of us. It is only by this grace and by his infused love that we can ever hope to ascend to this promise. And so, when Christ asks us to fulfil his plan for us in the world, we thus respond in trust like James and John, and cry ‘We are able!’
In the year of Our Lord 1800, sider changes which could be
Ireland was a rural society whose people were for the most part Catholic, although Protestants own ed most of the land. Mistrust exist- ed between all groups and Irish autonomy was undermined by reliance on Britain. This led to the development of clandestine agrari an societies like The
‘Whiteboys’ who called for a wealth of reforms. Many such groups went out at night and damaged the property of local landlords. They wanted cheeper rents and better conditions for the people who worked the land. The outbreak of the French Revolution in 1789 with its ideals of liberty, equality and fraternity, caused many Irish people to con-
brought about in Ireland in order to give everyone better rights. The colonies in America had broken free from England, perhaps the same could happen in Ireland. In 1798, the ‘United Irishmen’ – a mixed group of Protestant and Catholic radicals – made a concert- ed effort to drive through a fully-fledged anti-colonial movement and rose up in amed rebellion against British rule
That rebellion took some time to quell and caused great instability in the country. At a time of international war against revolutionary France, it also awakened geopolitical fears of the potential weakness of British westem defences. Since the loss or independeance of ireland Was Unthinkable attention turned insteed to how a union might be made to Work since it Would have to cover not just padimententary union but the immediate or evulation system.
The Solution
After negotiations and parliamen tary proceedings at Westminster and in Dublin where considerable bribery and corruption were dep- loyed, a legislative union was agreed.
The Irish Parliament which had existed since the thirteenth cen- tury was abolished. Ireland’s Pro- testant voters were allowed to retum 100 MPs to Westminster.
Under the ensuing legislation the United Kingdom of Great Britain and Ireland came into force on 1 January 1801. On that day the Union Jack was flown for the first time over the Tower of London and over Dublin Castle.
The Union Jack was a new flag which combined the Cross of St George of England, St Andrew of Scotland, and St Patrick of Ireland To be strictly accurate it should only be called a Jack when flown on the jack staff of a ship.
It was the flag of the newly united Kingdom of Great Britain and Ireland but in popular usage it became known as the Union Jack. Before the Act of Union the com-
bined crosses of St George and St Andrew had been superimposed on the cross of St George when the first Stuart King, James VI of Scotland, succeeded to the throne of England as King James I in 1603, He was the son of the unfortunate Mary Queen of Scots, and succeeded to the throne of England on the death of Elizabeth I, the last of the Tudors. With him the Crowns of England and Scotland were united. Sootland retained its own Parliament until 1707 when it voted itself out of existence and sent representatives to the Parliament at Westminster.
The new 1801 Union Flag flying from the jackstaff of a ship; combining the red cross of St George, the white of St Andrew surmounted by a red cross for St Patrick.
The example of the Union between Scotland and England was brought up in favour of the Irish Act of Union. As early as 1787 a pamphleteer pointed out that Dublin was nearer to London than Edinburgh. And after 1798, when the issue of the Union became politically practical and the debate was at its height, another pamphleteer wrote that before 1707 Edinburgh was known only for its palace and Glasgow was only a village, the argument being that after Union with Great Britain, Dublin and Cork would similarly prosper.
It was of course the Rising of 1798 that brought the issue of the Union into the sphere of practical politics. It is a curious irony of history that the rebellion which was to break the connection with England should have instead facili- tated the passing of the Act of Union
Hope Dashed
The Prime Minister, William Pitt the Younger had hoped to sweeten the Union for the majority of the Irish population by accompanying it with Catholic Emancipation which would allow all Irish Catholics to vote and take state office if they had the necessary property qualifications. However, in this he was thwarted by the King George III who was a devout Anglican. He believed if he agreed to suchame sure, he would be guilty of breaking the solemn coronation oath to defend the Protestant religion
Wom down by this dash with the monarch, ill health and failure to defeat Napoleonic France (it would not be until 1815 that French attempts to dominate Europe were destroyed at the battle of Waterloo, by which time Pitt was dead from liver failure) Pitt resigned in 1801. He had not seen the Act of Union as a solution to the Irish problem He knew that social and economic reforms were essential as was Catholic Emancipation.
Ruling Ireland directly from Westminster solved nothing. The Union was a political expedient in wartime, and did not address the grievances in Ireland over land, religion and politics. It had no social dimension and served simply to increase the sense of unrest in the country. The Act of Union was the starting point of the economic decline of Dublin and Ireland. It was a complete disaster that even tually resulted in famine, land agitation and the total bankruptcy of the absentee landlord class that was created by moving all political and economic power to London
Repeal
Daniel O’Connell was a young man of twenty-six years of age when the flag of the Union was flown in Dublin for the first time. He saw the new flag go up over the Castle and he heard the joyful peal of bells that rang out over the city from St Patrick’s Cathedral. “My blood boiled,” he wrote, “and I vowed that moming that the foul dishonour should not last if I could put an end to it”
Later that year crossing the mountains between Killamey and Kenmare as he brooded again on what had come about, he noted, “My heart was heavy at the loss that Ireland had sustained, and the day was wild and gloomy. The desert district, too, was congenial to the impressions of solemnity and sadness…”
It would be his task to lead the campaign which eventually won the Emancipation Act of 1829 and won for him the title of The Liberator. One hundred and twenty years after the Union Jack was hoisted over Dublin Castle it was finally taken down to be replaced by the flag of the Irish Free State. The Union officially ended on January 15, 1922, within the Castle walls when the head of the Provisional Goverment, Michael Collins, to- gether with his ministers took formal possession from the last of the Lord-Lieutenants of Ireland, Lord Fitzalan. It was an historic occasion.
On Sunday, November 3rd at the 11.30 Mass in St Saviour’s Dominican Church, Dominick Street we celebrated the rededication and blessing of the National Shrine of St Martin De Porres. It was a joyful event, and it was an honour to have as the Celebrant, His Excellency Archbishop Luis Mariano Montemayor the Apostolic Nuncio to Ireland.
behalf of the Irish Dominicans and St. Martin Apostolate, I would One of the all who have contributed to the restoration of the National Shrine of St. Martin De Porres at St. Saviour’s in Dominick Street and made this project possible
Devotion to St. Martin in Ireland takes its origin in Holy Cross Dominican Church in Tralee in the early 1940s where it was begun by Fr Stephen Glendon or who had returned from preaching in the United States with an inspiration to spread devotion to Blessed Martin. The story of
Martin was preached in the United States as an answer to the divisions
in American society caused by apartheid. Ireland as a nation, while not having issues of apart- heid in the 1940’s had a great love for foreign missions conducted by thousands of Irish Missionaries abroad.
Many Irish labourers ab- road however did feel the effects of apartheid particularly in Britain and the United Sates and so devotion to Blessed Martin was an answer to much suffering and mis- understanding. Blessed Martin quickly became patron of the underclass and labourers as well as the sick and suffering.
Beginnings
It was in Tralee that the first image of Blessed Martin was pub licly venerated and where to this day, his painting still hangs at the entrance to St. Ann’s Chapel. Fr Glendon Op moved to Cork and another shrine was built due to the increase in devotion and interest in the Dominican Blessed.
In 1947 the Dominican Provin- cial, Fr. Geelan OP formally estab- lished the Blessed Martin Aposto- late and decided that its headquar ters should be homed at the princi- pal church of the Order in Ireland, St. Saviour’s in Dominick Street, Dublin 1. The Apostolate was placed under the spiritual directorship of Fr. Louis Coffey op.
His zeal and devotion to Blessed Martin was outstanding, and his chief aim was to promote devotion to Blessed Martin and to obtain prayers for his canonisation. Later the Apostolate would develop into the central office for fundraising for the Irish Dominican Missions, and the publication of the Blessed Martin Magazine in 1952
Completion
Fr Coffey’s work came to fruition with the Fr Louis Coffey Op Canonisation of St Martin in Rome by Pope Saint John XXIII in 1962. While far from retiring Fr Coffey began fundraising for a National Shrine in 1964 for the new saint and this was opened in St. Saviour’s Church in 1966.
In 2024 with the 800th Anniversary of the arrival of the Dominican Friars in Dublin, we decided as an Apostolate, to renovate the 58-year old National Shrine in St. Saviour’s and make it worthy of devotion once again.
As Pope St. John said in his homily for the Canonisation of St. Martin, “The virtuous example and even the conversation of this saintly man exert ed a powerful influence in drawing people to religion. It is remarkable how even today his influence can still bring us toward the things of heaven.”
The banner in Rome.
We hope the renovated shrine will lead to agruter devotionand loveof God and to his humble servant St Martin As you look above the altar you will see the original painting which hung from the loggia of St. Peter’s Basilica in Rome in 1962 at his Canonisation. Here Martin is depict ed in glory, where he calls each one of us to raise our eyes from our wor- ries and problems and to trust in God and his intercession for each of us.
We thank God every day for all our benefactors both living and deceased, and we remember espe- cially all those who lovingly passed devotion to the Saint onto us.
Mass on the Feast of the Holy Family and the priest said in the homily that the family of Jesus, Mary and Joseph could not be considered a real family due to the extraordinary circumstances in which they found themselves. I be- lieve nothing could be farther from the truth
Let us look at one instance of the normality of this family from a scene in the Gospels, the finding of Jesus in the Temple (the Fifth Joyful Mystery of the Most Holy Rosary). What is being played out in this incident from the Bible is avery real heartbreak for many parents. Look- ing at it in a general context we have a young child now growing up into adulthood and breaking away from the family home. He is doing his own thing, and he doesn’t seem to understand his parents’ concem.
ere you looking for me? I on’t you know I must be about my Father’s business” (Lk 2:49). ents do not have to come to terms with this reality as they see their children growing up and wanting freedom? How often have parents heard their young adult children say to them, “What is wrong with you? I’m okay Leave me alone. I must live my own life”.
As for all parents this must have been a great concem for Mary and Joseph. But again, like all parents they had to come to terms with it. We know from the Gospels that Jesus did go home with his earthly parents from the Temple, but this was only a temporary arrangement. Jesus eventually left Nazareth to go about his Heavenly Father’s busi- ness.
The pain and grief for his family is recounted in the Gospels. Indeed, some of his relations seem to think that he might have been mad and they tried to persuade him to retum home. to think that he might have been mad and they tried to persuade him to retum home.
This pain and grief become totally real when we remember the Fourth Station of the Cross when Jesus meets his afflicted mother. When I pray this station, I always think of parents suffering as they see their children suffering. I have no doubt that Mary would have taken the Cross from Jesus and carried it herself but of course life is not like that. We can’t live our children’s lives, they have to make their own decisions and mistakes.
No matter how much you as a parent or indeed as a grandparent would like to spare your children or grandchildren from the struggles of life, you cannot. Like Mary at the Fourth Station, you have to stand by and watch them suffer and suffer with them while continuing to love them Only last week I was speaking witha mother whose child had been diagnosed with cancer and she wondered why it could not have been her rather than her son. The joy
and the pain of children; the joy and pain of love were very real in the family of Joseph and Mary.
Parents, as you see your children grow up and you fear for them, place them under the watchful care of Mary and Joseph For the Sake of Another In the midst of this scene of the finding of the child Jesus in the Temple we get a glimpse into the relationship between Mary and Jos- eph.
When the young man is found Mary says to him “Son, why have you treated us like this? Your father and I have been searching for you in great anxiety” (Lk 2:48).
I am always interested in this sentence from the Blessed Virgin. She was not thinking only of herself, she was concerned for Joseph. Here is true love. This side of Mary we see again at the Wedding Feast of Cana, when she shows concem for the bridal couple who have no wine.
How often today do we see love as it relates only to me and to my happiness and pleasure; seldom if ever does our talking of love have to do with the other person. Yet in any truly loving relationship the other person has to take centre stage. How often has love been spoiled by someone who while claiming to love another person put their own happiness first. Mary in the Gospel teaches us about love; the one thing it can never be is selfish. Once you stop thinking of the other person love will never survive.
The Word Made Flesh The love between Mary and Joseph and their love for Jesus makes areal family but the Holy Family has a much more important significance; it speaks of the reality of the In- camation, God truly became man in Jesus. God in Jesus becomes truly one of us and as such he needs a loving family to care for him To be bom into aloving family is the right of all children. No child ever asks to be bom and never deserves to be rejected.
The security of the family unit is the basis for society. Society is there to support the family and to help its flourishing. The family is not there to support any political or social entity. The family, as a social unit has precedence over all other forms of social cohesion because no other institution has such avital role in the well-being of children.
When God became man, he needed a family to prosper at a human level. We all need to be loved and cared for and this is particularly true for children and especially young children. There is no other entity better suited to provide such love and security than in the family of a husband and wife living in a stable and loving comm- union
The Holy Family of Nazareth was the seed-bed of the human development of Jesus; it was a real family since he was a real child. It was there because Jesus needed it, Mary needed it and Joseph needed it.
This year on the feast of the Holy Family, let us pray for the protection and support of the natural family unit which is now under such in- tense pressure from various lobbying and special-interest groups. Jesus, Mary and Joseph protect my family and all families. Jesus, Mary and Joseph, protect the family unit of husband wife and children
The Blessed Virgin Mary – Queen Of All Creation
Glory be to God for dappled things – For skies of couple-colour as a brinded cow; For rose-moles all in stipple upon trout that swim; Fresh-firecoal chestnut-falls; finches’ wings; Landscape plotted and pieced – fold, fallow, and plough; And áll trades, their gear and tackle and trim
All things counter, original, spare, strange; Whatever is fickle, freckled (who knows how?) With swift, slow; sweet, sour; adazzle, dim; He
fathers-forth whose beauty is past change: Praise him Thus, the priest and poet Gerard Manley Hopkins, in his work Pied Beauty, struggles- and succeeds! – in finding a word and way to relate
The beauty which reveals the craft and care by which the Creator makes himself known. Creation comes from and retums to the God whose always aboveness desires to dwell in the here belowness! Never introspective, but always looking outward, the wonder of ordinariness redirects our gaze so that we can and should make our awareness of God’s presence an instinctive- ness, almost natural way of liv- ing. He desires to be known, and our wonder is the response to this desire planted deep within us.
The Church assigns, at least by title, a votive Mass which cele brates Our Lady as Queen of All Creation. But somewhat disap- pointingly the prayers of the Mass seem to focus on her queenship rather than the ever-present ques- tion- especially now- of how we value the creation about us.
Perhaps the title alone is enough to move us to this consideration, since when we consider the Mass texts deeply it is precisely as Mother of Christ, who emptied himself to assume the common condition of all humanity and offered himself on the Cross, that Mary is placed before us. And it is in Christ, the perfect sacrifice offered to the Father, that all things will be made new, and all creation will be redeemed.
The Map Laid Out
There is a delightful crossroads reached here. Mary is both Queen of Creation and Seat of Wisdom And it is indeed that Wisdom which Sacred Scripture celebrates as the Word through which cre- ation comes to be. That ‘speaking of the Word’ is in itself creative, and God continually speaks his Word so that creation continues to be.
Right from the arresting open- ing chapter of the Book of Genesis when the new myth of creation shows forth a God who is intimately in relation with all that comes from him, because his Word is a word of life, right through to the definitive speaking of the Word, in the womb of the Virgin,
The map of the glory of God is laid out for us as a map not of wandering but of sure stepped ness in the way of salvation history. No one can fail to be made joyful at the sacred writer’s enthusiasm for Wisdom as the means of creation:
She is a breath of the power of God, pure emanation of the glory of the Almighty: hence nothing impure can find a way into her. She is a reflection of the eternal light, untarnished mirror of God’s active power, image of his good- ness. Although alone, she can do all; herself unchanging, she makes all things new…
compared with light, she takes first place, for light must yield to night, but over Wisdom evil can never triumph. She deploys her strength from one end of the earth to another, ordering all things for good (Wisdom 7:25-8:1).
While the Old Testament authors could only wonder about Wisdom’s ultimate nature, the New Testament witnesses knew her to be Christ, the Son of God and of the Virgin. The poetry of St John’s Gospel opening recapitulates and reframes creation as a new event, a redeeming event, a Christ-centred event.
And from then on, those who took the mystical way to come to know God would search for his footprints in three always related books the book of Sacred Scripture, the book of experience, and the book of cre- ation.
More than ever our stewardship of our common home is thrown into stark relief today. Lording it over creation, we have sought to obliterate the marks of the Creator and deform his saving touch As Queen of Creation Mary calls us back to the centre of our very being – we are part, not the whole; codependents, not independents; servants, not masters
Tartin
west tart Ladvisor to many important people in Lima. Prominent church men, public officials and important citizens recognizing Martin’s natur al gifts and his exceptional virtues sought his advice in temporal and spiritual matters. The passage of time and subsequent events proving the soundness of Martin’s advice the troubled and uncertain came to him in increasing numbers. It was an unusual situation for the power ful of the Church and the State to seek expert counsel from a humble lay brother
Prominent among the church men who regularly consulted Martin was Feliciano de la Vega, a cele brated professor at San Marco University in Lima founded there by the Dominicans in 1551, the first university in the Americas. Felici- ano’s friendship for Martin blos somed from a wondrous cure by Martin and continued while Felici- ano was Bishop of La Paz, and while he was Archbishop of Mexico.
Sotomayor, afterwards Bishop of Cuzco, who all during his episco- pate sought Martin’s advice and helpin difficult spiritual and tempo ral problems On another occasion Martin dis- playing his ability to read hearts and discem intentions was able to help anotherman, the son of a prominent friend of his from going down a path which would lead him astray. Martin met him while out walking when the former was on his way to a house of ill repute.
Reading the evil intention in the nobleman’s heart, Martin engaged himinalong conversation. Out of respect for Martin, the man listened impatient- ly until finally Martin concluded, “You may leave now because the house to which you were going has just bumed down!” The man dropped on his knees and kissed Martin’s hand. “Thank you, Brother Martin, and thank God for His gifts to you If you had not read my heart I would have been burned to death in my sin” “Thank you, Brother Martin, and thank God for His gifts to you
A Prophecy Comes True Don Juan de Figueroa, Governor of all Peru, was a very dear friend of Martin’s, and for his dear sake, Martin often made use of his super- natural powers. Once when Don Juan had failed to receive several important letters from the King of Spain, he was greatly worried and went to Martin for advice. His friend told him to set his mind at ease that the long-awaited docu- ments would soon arrive on the next ship.
The prediction was fulfilled, and the Govenor was happy, but Martin wamed him “My friend do not be too jubilant you will have many more crosses to cany. And I am sony to tell you that some of these heavy burdens you yourself will build by your own folly. But in time these things will be resolved because by patience and submis- sion to the will of God calamities can be tumed into blessings.”
Some time later Don Juan con- fided to Martin that he was plan ning to erect a shrine, perhaps even a tomb and a vault for himself in the Church of Our Lady of Mary. Martin told him to contribute to the decoration of the chapel certainly, but advised him not to reserve a tomb there, and he pointed to the floor of his own cell, where they happened to be standing at the time -” for it is here that they are going to bury us both”
Sixteen years after Martin’s death, Don Juan was still alive. When the Dominicans began to plan transferring Martin’s cell into a shrine with the view to transfer- ring his sacred remains there, Fr Gaspar Saldaña remembered the good friendship which had always existed between the two men.
He suggested to Don Juan that if he could help with the embellishment of the new chapel he could, if he so desired, be interred there also.
Immediately Martin’s old friend remembered the prophecy and joy fully agreed to the offer Finally, many years later, when the little cell had been transformed into a shrine called Christ’s Chapel, the precious relics of Martin were brought there. Then, when the Gov- emreventually ded in extreme old age, he had the great privilege of being buried beside his good friend and adviser, Martin.
MATTERS MEDICAL: Fragility
Fr Christopher Vincent Gault op
The most shocking death I ever witnessed while working in the hospi- tal occurred when I was covering for a friend of mine on the cardiolo- gy ward. We came to one gentleman who welcomed us cheerfully into his room, while he was sitting at his sink and shaving. The team spent a few minutes chatting with the patient before moving on.
I distinctly remember exchanging a nod and a smile with the man as I walked out of his room (last of all, since I had been scribbling in his medical notes).
Not 10 minutes later, as we were in with another patient, an alarm sounded on the ward. The previous man had collapsed at the sink, having suffered a cardiac arrest. The team rushed into his room to attempt to rescue him, working on him for nearly an hour and calling in the assistance of the “crash team” (a dedicated group of on-call doctors and nurses who respond to cardiac arrests in the hospital).
Sadly, he was unable to be resuscitated. Though I had seen plenty of deaths during my short career, this man’s unfortunate passing shocked me. So recently he had been chatting with us, almost as if he hadn’t a care in the world. Then, his life was gone within the blink of an eye.
Events like this cause us to reflect on the fragility of our lives. The poor patient at the sink did not expect to die in the few minutes after we visited him, but that was beyond his control. As the Gospel tells us, “you know not the day nor the hour” (Matthew 25:13),
but this does not mean that we should live our lives quaking in anticipatory fear. Rather, it should cause us to recognise that there is very little we can do to forestall that eventuality.
Instead, we should place our trust in God’s Providence, the unfolding of His plan for the world and for our lives. Abandonment to God’s Providence is a good spiritual practice which can be renewed every day. Indeed, if we live our lives faithfully, as best we can, then we have no cause to fear and, with such abandonment, we can enjoy profound peace.
Saint Martin Replies
ANON Thank you St Martin for interceding with Jesus on my behalf. My mother had a problem with her leg, and I had issues with my teeth. I made two Novenas and my requests were granted. Thank you, Jesus and St Martin, for all your help. I love you both
SCOTLAND I am immensely grateful to Saints Martin and Pio for the most wonderful favour. My daughter’s incurable brain cancer tumour disappeared, and she has had no treatment now for a few years. Her oncologist is baffled and said it has to be a miracle. All my thanks to these great saints for their intercession on her behalf.
ANON Many thanks to St Martin for all his help over many years and for recent answers to prayers, including some health results and a good outcome to a matter related to work. I recite the Novena Prayer to him every day and know that he will intercede for all who ask.
WESTMEATH I wish to publish my Thanks giving to the Sacred Heart, Our Blessed Lady and St Martin. I prayed that our son would find employment in his field nearer home and our prayers were answered. I pray to St Martin every day and I feel that we have received many blessings through his intercession.
ANON I want to express my long overdue and heartfelt thanks for numerous blessings and favours received from God through the intercession of dear St Martin. He has remained a true friend in our family and throughout my life. On completing a novena to him, my son found a suitable place to rent near his work, which is very difficult to find in these times. St Martin’s intercession gives such solace which is so much needed today. I am grateful for your magazine. God bless you all and thank you Jesus for St Martin and all your saints.
CORK Saints Martin, Joseph and Anthony have helped me yet again. My daughter has gone through at difficult time, but things are getting straightened out and it is due espe cially to St Martin who has helped
us in the past and has again interceded to help her overcome another problem she was facing. Thank you, St Martin!
ANON With grateful thanks for St Martin’s intercession with Jesus and His Blessed Mother for my recent health scare. I had collapsed and been brought to hospital with extremely high blood pressure. I prayed that it was not serious because I had a dreadful pain at the back of my head. I was given blood tests which came back clear I am now on medication and am so grateful.
ANTRIM In grateful thanksgiving to St Martin, who has interceded for good health and a miraculous re covery to one in need. We will remain ever faithful. Special thanks also to the Blessed Trinity and our Mother Mary.
ENGLAND I want to thank my friend the Holy Spirit, Divine Mercy, Our Lady, Saints Martin,
Joseph and Anthony. My grandson who is dyslexic was studying for GCSE exams and finding some of his subjects difficult. He really wanted to go to College, so I started my Novena to St Martin Thank God and our Holy Mother he passed everything and got a place in a college which he loves. I am a very grateful granny, and I would appreciate if your readers could pray for my son.
GLASGOW I want to thank Our Blessed Lord, Our Lady of Lourdes and Medjugorje, Saints Joseph and Michael, and of course my dear friend St. Martin for many favours granted to my family and myself.
I had to go for an endoscopy and was sick with wony. I prayed to all the above and the outcome was very good. I promised to publish my thanks to all the above in your magazine. ANON I wish to publish my thanks to St Martin for all the answers to my prayers conceming
illness, family problems etc. Lately, I felt he had forgotten me when one day his book came by post. I used to be a Promotor but now buy at local level, so I realised he had been there all along and waiting for my prayers. It’s lovely to tum to him now and ask for help When those bad days Come.