Born: 17 January 1848, Carrick, Mullingar, County Westmeath
Entered: 07 September 1866, Milltown Park, Dublin
Ordained: 1883, Tortosa, Spain
Final Vows: 02 February 1888
Died: 28 October 1913, St Francis Xavier's, Upper Gardiner Street, Dublin

Early education at St Mary’s College, Mullingar and St Stanislaus College SJ, Tullabeg

by 1869 at Amiens France (CAMP) studying
by 1870 at Leuven Belgium (BELG) studying
by 1872 at Toulouse College (TOLO) health
by 1877 at Laval France (FRA) studying
by 1880 at Aix-en-Provence, France (LUGD) studying
by 1881 at Dertusanum College Spain (ARA) studying

◆ HIB Menologies SJ :
Account from Freeman’s Journal of 29 October 1913 "
“The hand of death has been severely felt of late within the ranks of the Society of Jesus in Dublin. During a period of slightly over twelve months a number of the best known and most distinguished members of that body have passed to their reward after long service in the sacred cause of religion and Christian charity. The list includes such revered names as Matt Russell, Nicholas Walsh, James Walshe, and more recently John Bannon and Henry Lynch. It is now our duty to record the death of another well-known member of the Order in the person of Rev Thomas Wheeler SJ, who died after a long and tedious illness at Gardiner St.
He was born in Mullingar 17 January 1848. His elder brother, Rev James Wheeler, was PP of Stamullen. His younger brother was the lamented Dominican Joseph Wheeler, who predeceased him some years. His uncle was the Most Rev Dr James Carbery OP, at one time Bishop of Hamilton, Canada. His cousin Most Rev Dr James Murray OSA, is the present Bishop of Cookstown, Australia.
Educated at Mullingar and Tullabeg, he entered the Society at a young age. his higher studies were carried on in France - Philosophy at Louvain, and Theology at Tortosa in Spain. he completed his studies in Belgium. On returning to Ireland he was put to the field of education, and taught the higher classes at Clongowes, Tullabeg, Belvedere and Crescent. During these years he was rector of Belvedere, and Vice-President of UCD. In addition to his marked qualities as an educator, he had a facile pen, and gave many valuable contributions to the literature of his day. When Matt Russell died, he was chosen to succeed him as Editor of the “Irish Monthly” - a publication dear to the heart of its founder and to a circle of close personal friends and literary admirers. Under Thomas’ guidance it continued to fulfill worthily the aims and ideas for the propagation of which it was started, and continued to be in the fullest sense a high-class, well-written periodical full of information on subjects of deep interest to Irish Catholic readers.
Latterly, however, Father Wheeler’s health had begun to give way, and during the last few months he had been suffering from a rather severe breakdown.”

Note from Charles O’Connell Sr Entry
William E Kelly, Superior at Hawthorn, says in a letter 09 April 1912 to Thomas Wheeler “Poor Father Charlie was on his way from his room to say the 8 o’clock Mass, when a few yards from his room he felt faint and had a chair brought to him. Thomas Claffey, who had just returned from saying Mass at the Convent gave him Extreme Unction. Thomas Gartlan and I arrived, and within twenty minutes he had died without a struggle. The evening before he had been seeing some sick people, and we have since learned complained of some heart pain. Up to the last he did his usual work, taking everything in his turn, two Masses on Sundays, sermons etc, as the rest of us. We shall miss him very much as he was a charming community man.

Note from Henry M Lynch Entry
Note his obituary of Henry M Lynch in that Entry. Henry Lynch accompanied Thomas Wheeler when the latter was going for a severe operation to Leeds. When he returned before Thomas, he became unwell himself.

◆ James B Stephenson SJ Menologies 1973
Father Thomas Wheeler SJ 1848-1913
Fr Thomas Wheeler was born near Mullingar on 17th January 1848.

He came of a very distinguished ecclesiastical family. His older brother was a Parish priest in Stamullen, a younger brother was a Dominican, an uncle was Dr Carbery, Bishop of Hamilton, Canada, while his cousin was Dr Murphy, Bishop of Cookstown Australia.

Fr Thomas entered the Society at an early age and taught the higher classes in Clongowes, Tullabeg, Belvedere and Limerick. He was rector of Belvedere and Vice-President of University College, St Stephen’s Green.

Having done some of his early studies in Spain, he was a good Spanish scholar, and was appointed Spanish examiner in the Royal University. He succeeded Fr Matt Russell as editor of “The Irish Monthly”. Under his guidance it continued to fulfil the aims and ideas for which it was founded.

He died after a long and tedious illness, cheerfully borne, on October 29th 1913.

◆ The Belvederian, Dublin, 1914

Obituary

Father Thomas Wheeler SJ

It is our painful duty to record the death of the Rev Thomas Wlieeler, which took place at the Presbytery, Upper Gardiner Street, some time ago.

The deceased was born near Mullingar in 1848, and joined the Society of Jesus at an early age. His course of studies was a long one, during which he travelled much in France, Belgium, and Spain. A man of marked ability, a distinguished scholar, an able linguist, he taught the higher classes in Clongowes, Tullabeg and Limerick. He was at one time Rector of Belvedere, and for many years Vice-President of University College, St. Stephen's Green. Notwithstanding his poor health during the last twelve months of his life, he continued to devote himself to his confessional, and was always eager to help and befriend others. A convincing preacher, he also had a facile pen, and succeeded Fr Father Russell as editor of The Irish Monthly. RIP

◆ The Clongownian, 1914

Obituary

Father Thomas Wheeler SJ

It is our painful duty to record the death of another well-known member of the Society Jesus in the person of the Rev Thoma Wheeler, who died yesterday (October 28th) after a long and tedious illness, at the Presbytery, Upper Gardiner Street. Father Wheeler was born near Mullingar, Co Westmeath, the 17th January, 1848. His elder broth Very Rev James Wheeler, was PP of Stamullen; his younger brother was the lamented Father Joseph Wheeler, of the Order of Preachers, who predeceased him some years ago. His uncle was the Most Rev Dr Carbery OP, at one time Bishop of Hamilton, Canada. His cousin, Most Rev Dr Murray OSA, is the present Bishop of Cooktown, Australia.

Educated at Mullingar and at Tullabeg College, he entered the Society of Jesus at an early age. His higher studies were carried on in France - his Philosophy course being studied at Louvain, and his course in Theology at Tortosa, in Spain. He completed his training in the House of the Order in Belgium, at the close of a brilliant scholastic career. On his return to his native land he was, by direction his Superiors, almost at once placed in close touch with the educational interests which the members of the Society of Jesus are known to have so much at heart in Ireland, as in the other countries where their Missions flourish. In pursuance of his duties in his new sphere of activity Father Wheeler taught for any years the higher classes in Clongowes, in Tullabeg, in Belvedere, and in Limerick Colleges, filling during that period of his career many important offices--amongst them, those of Rector of Belvedere College, and Vice-President of University College, St Stephen's Green. In addition to his marked qualities as an educationalist he had a facile pen, and gave many valuable contributions to the literature of his day.

When Father : Matt Russell died, Father Wheeler was chosen to succeed him in the editorship of the “Irish Monthly” - a publication which was dear to the heart of its sainted founder and long time editor, as it was also to the hearts of a wide circle of close personal friends and literary admirers. Under the guidance of Father Wheeler the “Irish Monthly” continued to fulfil worthily the aims and ideas for the propagation of what it was started, and continued to be in the fullest sense a high-class, well-written periodical full of informative matter on subjects of deep interest to Irish Catholic readers.

Latterly, however, Father Wheeler's health had begun to give way, and during the last few months he had been suffering from a rather severe breakdown.

“Freeman's Journal”, Oct. 29th, 1913.

◆ The Crescent : Limerick Jesuit Centenary Record 1859-1959

Bonum Certamen ... A Biographical Index of Former Members of the Limerick Jesuit Community

Father Thomas Wheeler (1848-1913)

A native of Mullingar, was educated at Tullabeg College and entered the Society in 1866. He pursued all his higher studies abroad: in France, Belgium and Spain, in which latter country he was ordained. Father Wheeler was one of the Irish Province's most gifted masters of the last century, but his association with the Crescent was limited to the years 1887-88 and 1894-95. He was sometime rector of Belvedere College and vice-rector of UCD. He was also widely known in literary circles and succeeded Father Matthew Russell in the editorship of the “Irish Monthly”.

Born: 26 March 1907, Mullingar, County Westmeath
Entered: 01 September 1924, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1939, Milltown Park. Dublin
Final Vows: 24 December 1945, St Ignatius, Leeson Street, Dublin
Died: 23 December 1970, St Vincent's Nursing Home, Leeson Street, Dublin

part of the St Ignatius, Lower Leeson Street, Dublin community at the time of death

by 1932 at Valkenburg, Limburg, Netherlands (GER I) studying

◆ Fr Francis Finegan : Admissions 1859-1948 - LEFT for a period and returned. Took First Vows 21 November 1926

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Shaw, Francis
by Patrick Maume

Shaw, Francis (1907–70), Jesuit priest, Celtic scholar and historical polemicist, was born 26 March 1907 in Mullingar, Co. Westmeath, the fourth child among four sons and two daughters of Patrick Walter Shaw (1872–1940), merchant, and his wife Mary 'Minnie' (née Galligan). The Shaws were a leading Mullingar business dynasty; Patrick Walter Shaw owned several premises in the town (and a number of racehorses) and sat on a number of public bodies, including Mullingar town commissioners and Westmeath county council; he chaired Westmeath county board of health. In local politics, the Shaw family formed a distinctive faction independent of both the local Redmondite organisation and the radical dissident group led by Laurence Ginnell (qv). P. W. Shaw, however, endorsed the support expressed by John Redmond (qv) for the allies in the first world war and addressed several recruiting meetings. He was a Cumann na nGaedheal TD for Longford–Westmeath (1923–33).

From an early age Francis Shaw took a strong interest in the Irish language, and was awarded fifteen prizes and medals at local and national feiseanna. He was educated at Mullingar Christian Brothers' School and Terenure College, Dublin. The latter school was chosen because its Carmelite proprietors were willing to make allowances for his frail health by letting him sleep in a single room rather than a dormitory. Shaw's health problems were chronic; late in life he stated he had hardly ever had a pain-free day.

On 1 September 1924 Shaw entered the Jesuit novitiate at Tullabeg, Rahan, Co. Offaly, and after his first profession (21 November 1926) undertook his juniorate studies at the Jesuit residence in Rathfarnham Castle, Dublin, where Fr Lambert McKenna (qv) encouraged him to pursue a career in Celtic studies. In 1929 Shaw graduated from UCD with first-class honours in Celtic studies, winning a postgraduate scholarship and a Mansion House Fund scholarship in Irish language and literature; at UCD he wrote for the college magazine, the National Student. In 1930 he won a travelling scholarship in Celtic studies, and in 1931 graduated MA with first-class honours (his principal areas of study being Irish history and the Welsh language). He studied philosophy at the Ignatius Kolleg (the German Jesuit house of studies) at Valkenburg (near Limburg) in the Netherlands (1930–32). His scholarly mentors included Osborn Bergin (qv); Eoin MacNeill (qv), whose lectures Shaw recalled as 'unorthodox and unpredictable … they taught in action the way of research' (Martin and Byrne (1973), 303); Rudolf Thurneysen (qv), under whom he also studied at the University of Bonn (1932–3; he returned to Ireland prematurely because of ill health); and T. F. O'Rahilly (qv).

Shaw's presence in Germany during the Nazi seizure of power contributed to his abiding distaste for that movement. In 1935 he sparked public controversy by suggesting at a meeting in UCD that advocates of Irish-medium education for English-speaking children displayed a narrow nationalism comparable to Nazism; in April 1936 he published an article in the National Student denouncing Nazi persecution of catholicism, the regime's general lawlessness, and the writings of Nazi ideologue Alfred Rosenberg (1893–1946): 'this farrago of impiety, stupidity and ludicrous ignorance of history … a religion of race and racial hatreds, founded on pseudo-scientific theories which are discredited by all serious historians and ethnologists'.

Shaw undertook further study at UCD (1933–6); in 1934 he produced a highly praised edition of the Old Irish text Aisling Oengusso. During his studies at UCD he regularly presented papers to the Irish-language student society Cumann Liteardha na Gaeilge and taught at the Irish-language summer college in Ballingeary, Co. Cork. He studied theology at the Jesuit faculty in Milltown Park, Dublin (1936–40), where he was ordained priest on 31 July 1939. He was allowed to substitute a long retreat for tertianship studies because of his ill health, and became a professed Jesuit on 24 December 1945. From autumn 1940 until his death Shaw lived in the Jesuit community at 35 Lower Leeson Street, Dublin, of which he was superior (1945–51); he annually constructed the Christmas crib in its chapel. He was also a consultor of the Irish Jesuit province (1947–53).

Shaw initially expected to spend some years on research after ordination. In March 1941, however, he was appointed professor of early and mediaeval Irish at UCD in succession to Bergin through the influence of D. A. Binchy (qv), and held this post for the remainder of his life. Later in 1941 he was appointed to the board of the Institute for Advanced Studies, and in 1942 was elected MRIA. Shaw was a painstaking teacher, and assisted foreign students with evening tuition, often in their own languages. His sense of humour and combative argumentation brightened his lectures and survives in such published remarks as his dismissal of the wilder theories of the archaeologist R. A. S. Macalister (qv) regarding cross-cultural parallels: 'The swastika in Dublin is associated with laundrying [a reference to the well-known Swastika Laundry]. Therefore the Nazi movement is the cult of hygiene and Hitler is a soap-and-water god!' (Studies (June 1935), 320).

Shaw's devotion to teaching, combined with his poor health, meant that his research interests (mediaeval Irish medical tracts, whose significance in pioneering a simplified Irish free from the inflated rhetoric of the bardic schools he held to be greatly undervalued; ancient Irish clothing, houses and social life generally; the history of Celtic scholarship) found expression only in occasional publications, including articles and book reviews, in the Jesuit journal Studies and similar outlets. Shaw remarked that whenever he set about reducing his collection of typewritten transcripts of medieval medical texts to coherence he had to go to hospital.

Shaw was an outspoken opponent of T. F. O'Rahilly's thesis on the existence of two St Patricks, both on scholarly and devotional grounds: he held that mediaeval miracle tales and scholarly positivism alike hindered recognition of the deep interior spirituality found in the 'Confession' and 'Letter to Coroticus'. He was scathing about scholars who (unlike his hero MacNeill) relied on printed editions (often outdated) rather than reading manuscripts. A recurring theme is that vague and ignorant romanticisation hinders the Irish nation from recognising authentic heroes such as George Petrie (qv), Eugene O'Curry (qv) and Johann Kaspar Zeuss (qv).

Shaw held the view, common among social historians, that history paid too much attention to the powerful and articulate and should explore the experience of the common people. He was encouraged in this by love of country sports and the fields and rivers of his native lake country; he praised his fellow Westmeath man Fr Paul Walsh (qv) for supporting his topographical studies by walking the land, and claimed that MacNeill, as an Antrim 'countryman', understood Ireland better than did the urban Patrick Pearse (qv) and James Connolly (qv). As he grew older, he felt his own lifetime had witnessed the end of an immemorial rural Irish way of life, whose traces, he hoped, would at least be preserved in the records of the Folklore Commission. He thought that popular commercial culture, particularly from America, was debasing public taste, and lamented that the authentic romance and heroism found in lives of saints and missionaries were being eclipsed by the synthetic Hollywood varieties. In 1942 he published a pamphlet criticising the novel and film Gone with the wind for excessive 'realism' in their depictions of sexuality and childbirth and for superficiality in their depictions of catholicism. This rousing defence of literary censorship against 'long-haired intellectuals' appealed to readers to keep the faith even if the European war subjected Ireland to the same devastation as that suffered by the defeated states of the American south.

Shaw attributed the totalitarian movements of the twentieth century to the efforts of ideologues to force common humanity into utopian projects. His scepticism of state power was influenced by contemporary catholic social thought, and he saw Irish identity as essentially catholic; but, though this forms a subtext in his 1963 article on the essentially Roman nature of early Irish spirituality and his analysis of the 'Celtic twilight' of W. B. Yeats (qv) as owing more to Macpherson's Ossian (mediated through Arnold and Renan), the rhetorical inflation of Standish James O'Grady (qv), and 'the charlatan Blavatsky and Brahman philosophers' than to the authentic past as revealed by Celtic scholarship, Shaw was not a bigot. Throughout his career he lauded protestant scholars such as Edmund Curtis (qv), Edward John Gwynn (qv), and Douglas Hyde (qv); he admired Pope John XXIII and welcomed his attempt to open the catholic church to the world.

Shaw took a strong interest in radio for religious purposes and popular education; he gave several 'retreats for the sick' on Radio Éireann, encouraging listeners to mentally re-enact, in Ignatian style, the life of Jesus, and he contributed to the Thomas Davis lecture series on early Ireland. He also wrote on spiritual and other matters for the Jesuit devotional magazine, the Sacred Heart Messenger, and was active in An Rioghacht (the League of the Kingship of Christ) and the Sodality of the Sacred Heart. His illness gave him a particular interest in ministry to the sick; he was a frequent hospital visitor, and directed the sodality of the nursing staff at St Vincent's Hospital (1944–59). He was popular as a confessor and spiritual adviser, and frequently mediated family disputes in local households.

Dean of the faculty of Celtic studies in UCD (1964–70), he served in the NUI senate (1963–70), and was spoken of as a possible successor to Michael Tierney (qv) as president of UCD; he served as interim president after Tierney's resignation in 1964, but did not seek the post. During the 'gentle revolution' protests of the late 1960s, Shaw supported the 'establishment' group around President J. J. Hogan (qv), and his defeat in UCD governing body elections in December 1969 strengthened advocates of greater student participation in university governance. After a year's illness, Shaw died in a Dublin nursing home on 23 December 1970, and was buried in the Jesuit plot in Glasnevin cemetery.

Shaw's posthumous fame rests on an article published two years after his death. He had been invited to contribute an essay to the spring 1966 issue of Studies (commemorating the 1916 rising), but his 10,000-word article, 'Cast a cold eye … prelude to a commemoration of 1916', was turned down by the journal's editor (Fr Burke Savage) and the Jesuit provincial as over-long and inopportune. Shaw acquiesced, but prepared a 20,000-word version which circulated in typescript. In 1971 a copy was acquired by the New Ulster Movement (precursor of the Alliance Party), which saw the piece as directly relevant to the developing Northern Ireland troubles, and gave it further informal circulation. Under these circumstances, Fr Troddyn (editor of Studies) and the provincial decided that official publication would reassert their copyright and assist understanding of Irish current affairs; the article appeared in the summer 1972 issue of Studies (vol. lxi, no. 242, pp 113–53) under the title (chosen by Troddyn) 'The canon of Irish history: a challenge'.

In 'The canon of Irish history', Shaw attacks the four last pamphlets produced by Patrick Pearse in 1915–16 to justify the forthcoming Easter rising. The pamphlets, Shaw contends, equate the Gaelic tradition with physical-force separatism as the 'gospel of Irish nationality', with Wolfe Tone (qv), Thomas Davis (qv), James Fintan Lalor (qv), and John Mitchel (qv) as its 'four evangelists'; claim that John Redmond and his political allies committed national apostasy in accepting home rule rather than full independence as a final settlement; and equate the rebels, precipitating war and their own deaths to redeem a corrupted Ireland, with Jesus crucified to redeem sinful humanity. Shaw argues that Pearse projected Standish James O'Grady's essentially pagan concept of heroism and a modern republican ideology essentially alien to Irish society onto the Gaelic past; that Pearse and his allies denied and betrayed the concrete achievements and genuine patriotism of others, particularly Redmond and MacNeill; that Pearse, and by extension the whole physical-force republican tradition, engaged in blasphemous self-deification to justify imposing their will on the majority in a manner reminiscent of twentieth-century fascism and communism; and that the independent Irish state owes more to an older and broader popular sense of Irish nationality, which Redmond and MacNeill represented, than the irreligious and destructive mindset of Tone and Pearse.

'The canon' sums up the concerns of Shaw's lifetime. Its critique of Pearse resembles his 1930s critique of Yeats; its invocation of the horrors of twentieth-century European history reflects his longstanding sensitivity to those horrors; its vaguely defined but essentially catholic and rural-populist version of Irish identity reflects Shaw's lifelong self-presentation as spokesman and servant of the plain people of Ireland; and Redmond and MacNeill are cast, like Zeuss and Petrie, as heroes unjustly forgotten by those enjoying the fruits of their labours.

In 1966 Shaw had concluded his essay by hoping that recent moves towards north-south reconciliation indicated that both parts of Ireland, north and south, as well as Ireland and Britain, might recognise their commonalities and join in preserving the best in their cultures from American commercial cosmopolitanism. The essay's publication six years later, at the height of the Northern Ireland troubles, coincided with intensive debate (associated with such figures as Conor Cruise O'Brien (1917–2008)) about whether traditional Irish nationalist self-images had contributed to the conflict in Northern Ireland and threatened to unleash similar conflict in the Republic; this context gave the essay an explosive impact. An Irish Times editorial (11 September 1972) noted that Shaw's view of Pearse as a destructive ideologue comparable to Rosenberg raised awkward questions about numerous eulogies of Pearse as a model Christian patriot: 'Has every other cleric been wrong and only Father Shaw been right?' The Jesuits were accused by Cruise O'Brien of opportunism in suppressing Shaw's piece until it became convenient to distance the catholic church from militant nationalism (New York Review of Books, 25 January 1973), and by an Irish Press editorialist (1 September 1972) of re-enacting previous clericalist betrayals of Irish nationalism: 'The name of Pearse will easily survive this modern Shavian broadside.'

Shaw's essay has been subjected to extensive critique (Lyons, Lee, Ó Snodaigh) over its failures to place Pearse in context and to address the place of Irish protestants and unionists in Irish nationality; its dismissive attitude to republicanism and socialism; and its over-simplistic view that pre-1916 Ireland was a democracy. (Shaw also unduly minimises the political differences between Redmond and MacNeill.) It is still, however, regularly cited in debates about the relationship between nationalism and Irish historiography; when Studies marked its centenary by publishing a selection of essays from past issues, Shaw's essay was singled out by former Taoiseach John Bruton as 'the most startling essay in the volume'. Some who praised Shaw's critique of Pearse's sacrificial politics were advocates of a secularist liberalism which would have horrified Shaw, and the essay survived, when the man behind it was virtually forgotten, into an Ireland whose social and political attitudes he would have found unrecognisable.

Shaw's papers are held at the Irish Jesuit Archives, 35 Lower Leeson Street (reference J451), which also has files concerning the 1972 publication of 'The canon of Irish history' (CM/LEES/359, 383). A miniature plaster side-portrait by the sculptor Gary Trimble is held in the same building.

Westmeath Examiner, 24 Oct., 8 Nov. 1931; 28 July 1934; 16 Mar., 21 Sept. 1940; 15 Mar. 1941; Ir. Times, 10 Sept., 2 Oct. 1964; 11 Dec. 1969; 11 Sept. 1972 (includes F. S. L. Lyons, 'The shadow of the past', p. 12, on Shaw's 'The canon'); Marian Keaney, Westmeath authors: a bibliographical and biographical study (1969), 174–6; Ir. Independent, 25–8 Dec. 1970; obituary, by Fr Francis Finnegan, Irish Province News (1971), 76–8; M. Proinséas Ní Catháin, 'The academic and other writings of Rev. Professor Francis Shaw, SJ', Studies, lx, no. 238 (summer 1971), 203–07 [list is incomplete]; Studia Celtica, vii (1972), 177; Francis Shaw, 'MacNeill the person' in F. X. Martin and F. J. Byrne (ed.), The scholar revolutionary: Eoin MacNeill, 1867–1945, and the making of the new Ireland (1973), 299–311 (includes note on contributor, p. 300); Lochlann, vi (1974) [supplement to Norsk Tidsskrift for Sprogvidenskap, xi], 180–81; Pádraig Ó Snodaigh, Two godfathers of revisionism: 1916 in the revisionist canon (1991); Diarmuid Breathnach and Máire Ní Mhurchú, 1882–1982: Beathaisnéis, iii (1992), 152–3; J. J. Lee, '“The canon of Irish history: a challenge” reconsidered' in Toner Quinn (ed.) Desmond Fennell: his life and work (2001), 57–82; Philip O'Leary, Gaelic prose in the Irish Free State 1922–1939 (2004), 52; Michael Wheatley, Nationalism and the Irish party: provincial Ireland 1910–1916 (2005); Bryan Fanning (ed.), An Irish century: Studies 1912–2012 (2012); John Bruton, remarks at launch of Bryan Fanning (ed.), An Irish century, 21 Mar. 2012, www.johnbruton.com/2012/03/irish-century-studies-1912-2012.html (accessed 27 June 2012)

◆ Irish Province News

Irish Province News 46th Year No 2 1971

Obituary :

Fr Frank Shaw SJ

The death of Father Shaw which took place at “96” on 23rd December, 1970 was not altogether unexpected. The news of his condition throughout the spring and summer was none too reassuring. He left us for the James Connolly Hospital, Blanchardstown, in March and during his stay there met with some minor accidents because of physical weakness. Later, while convalescing, he broke a leg and had to be transferred to the hospital at Navan. It seemed little less than a miracle that he should have returned to UCD. to lecture in the autumn. He paid us what proved to be a farewell visit in October. After some weeks of class-work at Belfield he had once more to go into hospital, at St. Vincent's, Elm Park, whence he was transferred to “96”, Father Frank had made many a recovery from serious illnesses over the years but this time it seemed presumptuous to expect a further prolongation of his life. The end came peacefully and painlessly just on the eve of Christmas Eve. His last thoughts may well have been that the coming Christmas Eve should be the first in so many years that he did not spend the day just outside our domestic chapel putting together the Christmas Crib.
Frank Shaw was born in Mullingar on 26th March, 1907 and was educated at the Christian Brothers' school in that town and afterwards at the Carmelite College, Terenure. He entered the novitiate at Tullabeg on 1st September 1924. After his first religious profession two years later he began his juniorate studies at Ratharnham. He had the good fortunate to meet at Rathfarnham Father Lambert McKenna who discerned in the young scholastic the desire and ability to engage in Irish studies. In after-life, Father Frank never failed to acknowledge the wholesome advice of Father Lambert whom he affectionately referred to as “The Bard'.
His success in the First Arts examination was such that he was advised to study for his degree in Celtic Studies. He graduated B.A. with First Class Honours in 1929 and at the end of the following year won the much coveted Travelling Studentship. But immediately after this success he set off for Valkenburg for his philosophy course. He completed this latter branch of studies in two years, 1930-32, and half-way through graduated M.A.
In the autumn of 1932 he set out for Bonn to enter on his higher studies. Here he had the good fortune to have Professor Rudolf Thurneysen to guide him. Professor Thurneysen, who had reached the age-limit, no longer held the chair but continued to lecture at the University. Frank, however, was not fated to complete his Travelling Studentship course under the celebrated professor. The following year he had to return to Dublin as the regime of life in Germany did not suit his delicate health. For the next two years, 1933-35, he was a member of the Leeson Street community and then spent a further year in private study at Rathfarnham before he went for theology to Milltown Park in the summer of 1936. Three years later he was ordained priest on the Feast of St. Ignatius. On the completion of his theology he once more joined the Leeson Street community where he was to spend the rest of his life. Because of his very frail health, he was excused from making the usual tertianship but did the Long Retreat at Rathfarnham.
When Father Frank returned to Leeson Street in 1940 it would seem that for the next ten or fifteen years he would be a research worker while gradually moving up the ranks of teaching responsibility. But early in 1941 the chair of Early and Medieval Irish was vacated by his former professor, Dr Osborn Bergin. So far as Father Frank or the rest of the community was concerned his elevation to the vacant post was not seriously considered. It was only when Professor Daniel Binchy suggested that he should present himself for the chair that Frank put his name forward. Thanks to so eminent a supporter as Professor Binchy, together with other admirers of the young Jesuit's ability, he was nominated Professor at a meeting of the Senate of the National University held in March, Thereafter he had to abandon any further extensive researches as his little energy had to be carefully husbanded to enable him to do justice to his students in the Celtic faculty.
His major published works were his critical edition of the early Irish text, Aislig Oenguso', which appeared in 1934 and his Medieval Medico-Philosophical Treatises in the Irish Language, an essay contribute to the Féil-Sgribhinn Eoin Mhic Néill (1940). Yet, making due allowance for the ill-health which never ceased to try him and the scrupulous care with which he imparted know ledge to his students, it is remarkable how much writing of lasting value he was able to achieve during all his professional career. His writing is to be found in many essays and reviews he contributed, chiefly to Studies. Some of his most searching reviews were written in his early student days but already he was giving advance notice of the interests in Celtic Studies that particularly attracted him. In 1930 appeared his pamphlet The Real St. Patrick, a best-seller ever since. Later critical essays were The Linguistic Argument for Two Patricks (1943), The Myth of the Second Patrick (1961), Post mortem on the Second Patrick (1962) and Early Irish Spirituality (1963). These are but a selection of the ably-presented essays from the pen of a scholar who at the end of his life could scarcely ever remember a day free from some pain or ache.
On 17th April, 1945 he was appointed Superior at Leeson Street and held office for the next six years. It was as Superior he made his final profession in the Society on Christmas Eve 1945. For the last ten years of his life he was spiritual father to the community who will long remember the devotion and high intelligence he brought to bear in presenting the word of God.
From his earliest years in the Society his superiors were aware that his health would always be cause for concern. Even in his days at Terenure College he had to be excused the usual dormitory regime of the other boarders and have a room to himself like the members of the community. It was the provision of this facility that determined Frank's parents to send him to school with the Carmelite Fathers rather than to Castleknock, where other members of his family had been educated. Yet, it should be said at once that Frank himself was never selfishly concerned about his health. Indeed, he had to be reminded frequently by superiors to spare himself. The preparation of lectures and the holding of classes cannot but have made heavy demands upon his fragile resources of strength but this sickly scholar was made of heroic stuff.
The boredom of being obliged to pass weeks on end at convalescent homes made him early in life aware of the misery of his fellow-patients. So it is not matter for surprise that throughout his priestly life of thirty years he became something of a legend in the Dublin hospitals for his devotion to the sick. Not a few Jesuits he helped in his time to face up to an unfavourable medical diagnosis and meet the supreme hour with gentle resignation to God's will. Scarce a day ever passed that inquiries did not reach Leeson Street, asking whether Frank could call at one or other of the city hospitals to solace the sick and their afflicted dependents. It was known also that he was frequently called upon to settle family disputes and restore harmony.
Inevitably the newspapers carried reports of his attendance at this funeral or that wedding or the baptism of the children of friends he had made in the academic world and the professional classes generally. What did not appear in the papers, however, was his attendance at the wedding of some poor artisan's daughter or the christening of his child, or his visits to the poor in their bereavements. He knew for instance that the newsboy's little son was about to make his First Holy Communion and not once or twice from his sick bed he would commission a member of the community when down town to buy some little memento appreciated on these occasions. His entering a sick-room gave one the feeling of something sacramental. The 'Retreats for the Sick which he broadcast in Holy Week are still spoken of by those whom they helped. Even when he himself was in hospital he was more concerned with the spiritual and physical health of his fellow-patients than he was with his own troubles.
His piety was simple. Like his own patron saint, Francis of Assisi, Father Frank had a great devotion to the mysteries of Christmas. Patients in St. Vincent's Hospital in the Green and in Blanchardstown Hospital will remember the loving care that he spent on building the magnificent cribs there. They were the out ward sign of his desire that others should share in that devotion, If they have a Christmas Crib in heaven, then Frank was busy his first Christmas there.
His devotion to the dead was remarkable. In all weathers when ho could manage to be out of bed he was off to a funeral to bring solace to the desolate. Like the Divine Master, he went about doing good.
There was a very human side to Frank. He was an intelligent man and could not fail to realise the fact. He was also a born dialectician and enthusiastically defended the weaker case in an argument. When he was up and about his presence at community recreation radiated sheer delight. In debate he was unyielding. One instance made history at Leeson Street. He was defending a patently weak case with his customary bravura when his contestant vigorously rejoined “Can't you keep to facts”. To this Frank replied “Can't we leave facts aside and keep to the argument?” He was also generous to a fault. If he felt that someone took hurt in an argument he spared no pains to explain matters and see to it that charity did not suffer.
For many years he was spiritual director to the Nurses' Sodality at St. Vincent's Hospital. One might well wonder whence came the energy to sustain him in keeping up to a routine of sermons or lectures ... a wearing experience even for those blessed with good health. But Frank was of that unselfish stuff that did not reckon the cost. The miracle of his life is that he accomplished so much in spite of so much ill-health.
A little-known side of his apostolate was his instruction of those intending to enter the Church. Only the recording angel will ever . be able to say how many wearying hours he spent in the parlour
in this very rewarding but exacting form of the ministry. His advice was frequently sought by those intending to enter the religious life. He was a much sought-after confessor and spiritual adviser. To the last he was extrovert, helping others to bear the daily cross in the following of a crucified Master. It is almost needless to be labour the point that in leaving us he has gone up with full hands to the judgement seat of that Master whom he so generously served.
FJF

Born: 30 January 1924, Dungarvan, County Waterford
Entered: 06 September 1941, St Mary's, Emo, County Laois
Ordained: 28 July 1955, Milltown Park, Dublin
Final Vows: 02 February 1958, Loyola, Tai Lam Chung, Hong Kong
Died: 30 July 2009, Kingsmead Hall, Singapore - Indonesia Province -Malaysia (MAS)

Transcribed HIB to HK : 03 December 1966; HK to IDO (MAS) : 1991

Father was a doctor and family lived at Annebrook, Mullingar, County Westmeath.

Older of two boys with two sisters.

Early education was at the Christian Brothers school in Mullingar, and then he went to Clongowes Wood College SJ for five years.

by 1950 at Hong Kong - Regency
by 1958 at Cheung Chau, Hong Kong - Regency studying language

◆ Jesuits in Ireland : https://www.jesuit.ie/news/fr-tom-oneill-sj/

Fr Tom O’Neill SJ
Fr Tom O’Neill (centre in photo), who died on 30 July, had spent all his priestly life in the Far East, including ten years in Hong Kong and Manila, and the last forty in Singapore. He was a fine musician, and had specialised in matters liturgical, both in editing and teaching (at the Pastoral Institute, Manila), and then in the pastoral work of the Jesuit parish in Singapore. A correspondent in Hong Kong gathered the reactions to his death of men whom Tom had taught in the 1960s in Wah Yan. They remembered him vividly, and as one of them put it: “That seems to be the way with some Jesuit fathers. They do not realise the full impact of their influence on us.”

We will remember him as our church choir master when we were in P. 6, when my voice changed from soprano to alto. I can still sing many of the hymns, and several voice parts of the Ave Verum, Languen tibus, O Lord I am not worthy, When all moral flesh keeps silence, and of course, Christmas carols and Easter songs. We had special practices for Christmas eves, Holy Saturdays and Easter Sundays, where I had the adrenalin flows, and special treats of tea, cake and sandwich. But my best treat was when the Vienna Choir came to town in 1962 or 1963. They were looking for a special hall for rehearsal, and they picked the hall of Wah Yan Kowloon. As church choir members, Fr. O’Neill invited us to listen to the rehearsal. To this day, I still seem to hear German soprano Elizabeth Schwarzkopf crescendo to the high notes of Voices of Spring that still echo in the auditorium whenever I walked into the hall in my recent visits. Fr. O’Neill became my F2D form-master (1957-1958) during the latter part of the academic year. He was then very young and very energetic. (See attached photos.) He was extremely well-liked by all of our classmates. I remember we invited him on our class picnics and he always went with us. And he was a very fast walker, a lot faster than I. After Form 5, I lost touch with Fr. O’Neill. It was some time after 2002 when I was lucky to get hold of his phone number and home address in Singapore. I phoned him one day and talked to him for almost half an hour. He was very kind-hearted and was concerned about my health and constant muscle pain. He was a great encouragement to me. During the last few years, I always sent him Christmas greeting cards on behalf of the 61 grads. He always sent Christmas cards in return to all of us.I remember Fr O’Neill as a kind and gentle man, universally well-liked and respected. I will always be sensitive of my debt to him and to all my other teachers at WYK, and I hope that they will in some way sense that their efforts and dedication were not entirely in vain. I had great fond memories of Father O’Neill who was my F4B Class-master. He went out to picnic with us a few times. He appreciated my class-work efforts. He was always so gentle, dedicated teacher and priest, handsome, educated, patient, and a great tenor. I wished to have known him better. I’m sure God is with him always. I am sure all of us will miss Fr. O’Neill. Despite his short tenure at WYK, he was especially dear to our class of 1962, having served as the form master of Form 4A (1960-1961). I had planned on a reunion in Singapore so we could see both Fr. Tseng and Fr. O’Neill again. Now that’s not going to happen. Fr. O’Neill was my form-master at 2D. His manner was exceptionally gentle and calm. There was such a peaceful feeling whenever he was around. He was such a inspiring gentleman! I can remember him so well as it was only yesterday! I am sure he has lived a contented and happy life!

Ah, yes. Fr O’Neill was my form master in F. 2D. I believe at that time he just arrived at WYK. I always remember him more than a classroom teacher. He was a musician who played well on the piano. Besides, his mannerism stands out vividly on my mind. He had an air of dignity around him which inspired me a lot. I was struck by his extraordinarily handsome appearance which was matched only by his gentleness. I thought some George Montgomery had decided to join the priesthood. Fr O’Neill was one of the kindest men that I had ever known, although he was frank enough to turn me away from the junior choir on the first practice session, as he told me straight in the face that I could not sing; and he was correct, for I have been told the same thing umpteen times by persons who know me well. My friend Dolly told us that once she offered to buy Fr O’Neill a pair of shoes because she could tell that they were no longer in good condition. He said, “No need. Father Woods is dying and when he dies, I’ll have his shoes.” He was a happy man. One good thing is that he worked until the last moment and went to join the chorus of heaven quietly and comfortably. God must have rewarded him with a peaceful delivery to the other world. You know, the word ‘delivery’ always puts me into deep thought. When we came to this world, we were ‘delivered’ by a doctor or a midwife. When we leave, in what way will God ‘deliver’ us? Has it got anything to do with what we have done? In Fr O’Neill’s case, it was Thursday and he was seen all right in the morning. He was supposed to appear in the place of gathering to rehearse a church wedding to be held on Saturday. He was not there. Nobody suspected anything as they thought he must be tired and resting in his room (silly of them because Fr O’Neill never missed any rehearsal). Dinner came and he was still missing, so they went to his room in the priests’ quarters. There they found him leaving us to join the kingdom of God.

◆ Biographical Notes of the Jesuits in Hong Kong 1926-2000, by Frederick Hok-ming Cheung PhD, Wonder Press Company 2013 ISBN 978 9881223814 :
He was in Hong Kong 1957-1968 and promoted local Liturgy there.
He lived at the Regional Seminary in Aberdeen and then went to Manila for liturgy studies.
He then went to Singapore for almost 40 years.

Note from Paddy Finneran Entry
He came to Hong Kong as a young priest with Peter Dunne and 5 Scholastics - Liam Egan, Paddy Cunningham, Matt Brosnan, Tom O’Neill and Tony Farren. He spent two years at the Battery Path Language School learning Cantonese.

Born: 20 May 1927, Dungarvan, County Waterford
Entered: 07 September 1944, St Mary's, Emo, County Laois
Ordained: 31 July 1958, Milltown Park, Dublin
Final Vows: 02 February 1961, Crescent College SJ, Limerick
Died: 12 February 2017, Cherryfield Lodge, Dublin

Part of the Milltown Park, Dublin community at the time of death.

Son of Hugh O’Neill and Pauline Farrell. Father was a doctor and the family lived at Annebrook, Mullingar, County Westmeath.

Younger of two boys with two sisters.

Early Education at St.Mary's College Mullingar, Co Westmeath; Clongowes Wood College SJ

1946-1949 Rathfarnham - Studying Arts at UCD
1949-1952 Tullabeg - Studying Philosophy
1952-1955 Crescent College SJ, Limerick - Regency : Teacher; Studying for H Dip in Education
1955-1959 Milltown Park - Studying Theology
1959-1960 Rathfarnham - Tertianship
1960-1961 Crescent College SJ, Limerick - Teacher
1961-1962 Clongowes Wood College SJ - Lower Line Prefect; Teacher
1962-1973 Crescent College SJ, Limerick - Teacher; Pioneers
1973-1975 Gonzaga College SJ - Secretary to Headmaster
1974 Assistant Province Treasurer
1975-1979 Loyola House - Assistant Province Treasurer; Editor “Ordo”
1976 Editor of “Liturgical Calendar” & “Province News”
1979-1984 Leeson St - Subminister; Editor of “Liturgical Calendar” & “Province News”
1984-1989 Crescent Church, Limerick - Assists in Church; Editor of “Liturgical Calendar” & “Province News”
1989-1991 Tullabeg - Assists in Church; Editor of “Liturgical Calendar” & “Province News”
1991-2017 Milltown Park - Editor of “Liturgical Calendar”; Chaplain
1992 Chaplain Maryville Nursing Home, Donnybrook, Dublin
2011 Editor of “Liturgical Calendar”; Assists Co-ordination of Community Liturgy
2013 Editor of “Liturgical Calendar”
2014 Prays for the Church and the Society at Cherryfield Lodge

◆ Jesuits in Ireland : https://www.jesuit.ie/news/life-quiet-faithfulness/

A life of quiet faithfulness
Jesuits, family and friends bid a final farewell to Hugh O’ Neill SJ, who died peacefully in Cherryfield Lodge in the early hours of Sunday morning, 12 February. He would have been 90 on 20 May this year. He was a native of Dugarvan, Co Waterford and as a Jesuit, taught in Crescent, Clongowes and Gonzaga colleges. He was a keen environmentalist and ahead of his time in that respect. In his later years he worked on the ‘Liturgical Calendar’ for the Irish Province and edited ‘Province News’.
Fr Bill Callan, rector of Milltown Park, gave the homily at his funeral mass place in Milltown Park Chapel, Ranelagh, on the Wednesday after his passing. Fr Hugh was remarkable for his courtesy he said, noting how many of the nurses and staff of Cherryfield Lodge referred to him as ‘a true gentle man’. He quoted Ella, the Polish nurse who spoke of her sadness at his death saying,“O Father, so sad: he was beautiful man, – so grateful. No matter how small the thing you do for him he always says ‘Thank you’.” This sentiment was echoed even by the Jesuits whom he taught. David Coghlan was in his class and remembered the high jinks he and his fellow students would get up to. No matter what their behaviour, Fr Hugh’s toughest form of discipline was the admonishment – “Better remain standing”.
The Provincial, Fr Leonard Moloney also remembered his school days being taught by Fr Hugh. He shared about the real impression he made on him and the boys when Fr Hugh inculcated in them a sense of caring for the environment, especially the trees that provided the paper they so took for granted. To this day, the Provincial said, he was always mindful not to be wasteful of paper.
An anecdote from Bill also underlined Fr Hugh’s sensitivity to the environment. “Hugh immensely enjoyed his walks, taking a bus to some remote destination at weekends and doing a circuit locally on weekdays. On these daily outings if he saw any offending litter strewn on the ground he had no hesitation in collecting it and bringing it home for disposal in the house bins. The sight of a Jesuit coming up Eglington Road and stooping to pick up litter as he went, is not seen all that often! However what might strike us as incongruous made perfect sense to Hugh: Such rubbish was a blot on the landscape and as he was passing why should he not be the one to put this to rights.”
But in the end, according to Bill, what stood out most regarding Fr Hugh and his life as a Jesuit priest was his faithful service to the God he believed in. The life he lived was sustained by quiet faithfulness, and the strong love he had for his country and his religion, he said. This was “the key to understanding Hugh’s life: His fidelity would not make sense if God did not exist.”
Ar dheis Dé go raibh a anam dílis.

Born: 16 January 1898, Whiterock, Wexford Town, County Wexford
Entered: 05 September 1923, St Stanislaus College, Tullabeg, County Offaly
Ordained: 31 July 1935, Milltown Park, Dublin
Final Vows: 29 June 1938, Mungret College SJ, Limerick
Died: 10 June 1965, St John’s Hospital, Limerick

Part of the Crescent College, Limerick community at the time of death

Father was a sea-captain and grocer. Family resided at Leinster Terrace, Wexford Town.

Only son living, younger brother Thomas having died in 1905.

Early education at Loreto Convent Wexford, and then at age 11 at St Peter’s College Wexford, and then in 1913 he went to Clongowes Wood College SJ (1909-1913). He then went to St Finian’s College, Mullingar in 1917. Later that year he went to Terenure College. He then went to UCD, but failing 1st Arts left. He then went home and did some studies at Mount St Benedict’s, Gorey and also did some teaching there.

by 1927 in Vals France (LUGD) studying
by 1937 at St Beuno’s Wales (ANG) making Tertianship

◆ Irish Province News
Irish Province News 41st Year No 1 1966
Obituary :
Fr James Albert Morris SJ (1898-1965)
Early in the morning of 10th June 1965 Fr. Morris died rather unexpectedly at St. John's Hospital, Limerick. R.I.P. He had been removed to hospital only the day before. For some weeks he had been suffering from a series of colds and headaches but they were not considered serious until a few days before his death. In fact he taught his Religious Knowledge class up to the previous weekend. However, he never seemed quite the same since he got a fall from his bicycle in August 1964, when he was doing a supply at Wexford. The doctors could not find anything seriously wrong with him, but, very unlike his usual way, he often complained of his health later.
James Albert Morris was born in Wexford on 16th June, 1898. He received some of his primary education from the Loreto Nuns, Mullingar. To the end he remained a great friend of the Loreto Nuns, especially, of course, those in their local Wexford Convent. Indeed, he was disappointed when he came to Limerick in 1962 to find that there was not a Loreto Convent in the locality. For him they ran the best girls' schools. And so very many of them knew him! If one went to give a retreat at a Loreto Convent some nun would always be sure to ask : “How is Fr. Albert?” The Wexford people and priests, nuns, his old pupils, and all in the Society knew him by no other name but Albert. In the Society one often heard of “the two Alberts” - Albert Morris and Albert Cooney, co-novices, together in many houses, and close friends and faithful correspondents during all their years in religion.
From 1913 to 1916 he was a boy in Clongowes. On leaving, thinking of going to U.C.D., he spent a short time at Terenure College, and later with Dom Sweetman, O.S.B., at Gorey. It would seem that he was trying to decide about his vocation during these years. He entered our noviceship at Tullabeg on 5th September, 1923. For his first year Fr. Michael Browne was his Master of Novices. Albert, and he remained so to the end, was nervous when he had to appear in public before Ours, even later to the extent of finding it distressing to say Litanies or give Benediction. There is a story told, characteristic of master and of novice, when Albert had to preach in the refectory. He probably had prepared a sermon that was too short for supper, and when he found himself nearing the end of it, he made many pauses during which he turned round several times to the novices serving at table as if to say : “Why don't you finish up?” Fr. Michael Browne noticed it, realised what was happening, had one of his customary choking fits of laughter and the poor novice had to fill in the time till the end of the meal.
Having finished his noviceship under Fr. Martin Maher and taken his vows he spent a year as a junior at Rathfarnham before going to Vals, France, the House of Philosophy, for the combined Provinces of Toulouse and Champagne. For the rest of his life even in the shortest conversation he used to throw in a French phrase. On his return to Ireland he taught at Belvedere from 1928 to 1932. Then to Milltown Park, where he was ordained on 31st July 1935. Tertianship followed at St. Beuno's, Wales.
His first assignment as a priest was as Sub-Moderator, 1937-39, at the Apostolic School, Mungret. Here he took his last vows on 29th June 1938. We find him back in Belvedere on the teaching staff from 1939 to 1943. Then began the work in which he was engaged almost for the rest of his life,
In 1943 he went to Tullabeg as Assistant Director of the Ricci Mission Unit, later to be known as Irish Jesuit Missions, for our work in what is now Zambia had begun years after the Hong Kong Mission. The stamp bureau was the chief work here and aided by generations of philosophers and his co-assistant director, the late Fr. William Allen, of the Australian Province, he gave most enthusiastic and painstaking service. Nuns and teachers everywhere in Ireland, receptionists in hotels, clerical workers in shops and factories were his clients and he carried on an enormous correspondence. He opened all the parcels of stamps for it was not infrequent that in the middle would be found a box of sweets or some other present for Fr. Albert. He was always a pleasant community man and he was pleased whenever he could come in to recreation to share his stamp bureau presents with his fellow Jesuits.
He remained in Tullabeg until at his own request, he was moved to Emo in 1959, still working for Irish Jesuit Missions. Among the changes that the Visitor, Fr. J. MacMahon, made in 1962 at the Status was the assigning of Fr. Albert to the Crescent, Limerick. Here he combined his interest in foreign mission work and later taught Religious Knowledge in the junior school.
On 12th June His Lordship the Bishop, Dr. H. Murphy, presided at the Office and Requiem Mass in the Sacred Heart Church, Even though it was a Saturday, there was a large attendance of priests present, including the Administrator of Wexford, Very Rev. Fr. T. Murphy, and a companion. Fr. Albert had spent his summers for many years supplying in Wexford and often at Sunshine House, Balbriggan. He was laid to rest in the community cemetery at Mungret. May God reward him and may our missionaries abroad never forget him in their prayers.

Born: 18 July 1850, Kinnegad, County Westmeath
Entered: 24 October 1870, Milltown Park, Dublin
Ordained: 19 April 1884, Woodstock College MD, USA
Final Vows: 02 February 1890
Died: 10 February 1925, St John’s College, Texas Avenue, Shreveport LA, USA - Neo-Aurelianensis Province (NOR)

Transcribed HIB to NOR: 1872

Early education at St Mary’s, Mullingar and St Finian’s Seminary, Navan

Born: 26 March 1873, Mullingar, County Westmeath
Entered: 07 September 1891, St Stanislaus College, Tullabeg, County Offaly
Ordained: 28 July 1907, Milltown Park, Dublin
Final Vows: 02 February 1909, Clongowes Wood College SJ
Died: 07 November 1943, Belvedere College SJ, Dublin

Educated at St Mary’s College, Mullingar, County Westmeath and Mungret College SJ

by 1895 at Valkenburg, Netherlands (GER) studying
by 1908 at Drongen, Belgium (BELG) making Tertianship

◆ Fr Francis Finegan : Admissions 1859-1948 : Left on account of sight. Studied for priesthood in Rome and went on South African Mission!

◆ Irish Province News
Irish Province News 19th Year No 1 1944
Obituary :
Father John G Byrne SJ

Fr. John Gabriel Byrne, who died at Belvedere on November 7th, came of a well-known Mullingar family. Born in 1873, he received his education at Mungret College, where his name was one of the first to be entered on the roll of the lay school, He entered the Society at St. Stanislaus's College, Tullamore, and studied philosophy at Valkenburg, Holland, after which he began at Clongowes his long career as a teacher, to which he was to devote 40 years of a strenuous life. He pursued his theological studies at Milltown Park, Dublin, where he was ordained priest in 1907. He completed his religious training at Tronchiennes, Belgium, and was then Minister for two years at Clongowes.
The remainder of his life he spent on the teaching staff of Belvedere College, which he joined in 1910. During the last three decades of the growth and expansion of Belvedere, Father Byrne was the faithful repository of its traditions and helped to mould the lives of many generations of Belvederians. A talented musician, he contributed in large measure to the raising of music and the drama to the high level which is still maintained at the College, and helped popularise some of the best plays of well-known French dramatists, such as Labiche which he himself translated and produced.
He was an efficient and enthusiastic teacher, and knew how to stimulate thought and win the pupils' interest and affection. His death will be mourned as a personal loss by generations of Belvedere boys who treasured his friendship among the longest and as one of the happiest memories of their school days.
He was the Father of the House. He had been in Belvedere since 1910. Last spring Fr, Byrne began to fail. In July it became quite clear that he had not long to live. He suspected this and asked to be told the verdict of the doctors. He said Mass each day up to 29th August. From the beginning of September he was unable to swallow food. He received the last Sacraments on 29th September and again on 5th November. On both occasions he answered the prayers and carefully followed every detail of the ceremony. For the last 14 days of his life he suffered a great deal from thirst. Throughout his sickness he was an exemplary patient. He did complain of the excessive thirst, but more often asked “Why get me these things, they must cost a lot at the present time.” On one occasion he asked Fr. Minister about a few pears which he had brought to him - the price, etc., - and was told they were a present. He then said: “Why deprive the Community of them for me!”
He was most considerate about causing extra trouble. To suggestions his invariable answer was; “but Father, he has his own work to do.” It was only on November 6th that he would allow Br. Colgan to remain with him for the night. On Sunday morning, November 7th, about 10.30, he was called to his reward. Fr. Rector, Fr. Socius, Fr. Minister, and other members of the Community witnessed his happy death. He passed away very quietly during the third decade of the Rosary.
On Monday morning Fr. Rector said a Requiem Mass in the presence of the boys. The remains were placed in the Drawing Room, a number came to pray there during the day.
The President and Officials of the Past Pupils Union, Officials of various Committees, the Lay-Masters and a large number of Priests attended the funeral. The Lay-Masters, the boys of II Syntax I, and some past pupils sent Mass cards. R.I.P.

◆ The Belvederian, Dublin, 1944

Obituary

Father John G Byrne SJ

Fr John Gabriel Byrne, who died at Belvedere on November 7th, came of a well-known Mullingar family. Born in 1873, he received his education at Mungret College, where his name was one of the first to be entered on the roll of the lay school. He entered the Society at St. Stanislaus' College, Tullamore, and studied philosophy at Valkenburg, Holland, after which he began at Clongowes his long career as a teacher, to which he was to devote 40 years of a strenuous life. He pursued his theological studies at Milltown Park, Dublin, where he was ordained priest in 1907. He completed his religious training at Tronchiennes, Belgium, and was then Minister for two years at Clongowes.

The remainder of his life he spent on the teaching staff of Belvedere College, which he joined in 1910. During the last three decades of the growth and expansion of Belvedere, Father Byrne was the faithful repository of its traditions and helped to mould the lives of maty generations of Belvederians. A talented musician, he contributed in large measure to the raising of music and the drama to the high level which is still maintained at the College, and helped to popularise some of the best plays of well-known French dramatišts, such as Labiche, which he himself translated and produced.

He was an efficient and enthusiastic teacher, and knew how to stimulate thought and win the pupils' interest and affection. His death will be mourned as a personal loss by generations of Belvedere boys who treasured his friendship among the longest and as one of the happiest memories of their school days.

He was the Father of the House; he had been in Belvedere since 1910. Last spring Fr Byrne began to ail. In July it became quite clear that he had not long to live. He suspected this and asked to be told the verdict of the doctors. He said Mass each day up to 29th August. From the beginning of September he was unable to swallow food. He received the last Sacraments on 29th September and again on 5th November. On both occasions he answered the prayers and carefully followed every detail of the ceremony. For the last 14 days of his life he suffered a great deal from thirst. Throughout his sickness he was an exemplary patient. He did complain of the excessive thirst, but more often asked: “Why get me these things; they must cost a lot at the present time?” On one occasion he asked Fr Minister about a few pears which he had brought to him : the price, etc., and was told that they were a present. He then said: “Why deprive the Community of them for me!”

He was most considerate about causing extra trouble. To suggestions his invariable answer was “But Father, he has his own work to do”. It was only on November 6th that he would allow Br Colgan to remain with him during the night. On Sunday morning, November 7th, about 10.30, he was called to his reward. He passed away very quietly during the third decade of the Rosary.

On Monday morning Fr Rector said a Requiem Mass. in the presence of the boys. The remains were placed in the Drawing Room, and a number came to pray there during the day, RIP

◆ The Clongownian, 1944

Obituary

Father John G Byrne SJ

Father John G Byrne was a most efficient and popular teacher in Clongowes for seven years (1898-1905) when he was a Scholastic. He was later Minister for two years, 1908–1910. From that date until his death last November, he was on the teaching staff of Belvedere College, but he always took a deep interest in the welfare of those Clongowes boys whom he had known during his nine years here. Those who benefited by his labours and his kindness may now repay him by a prayer for his eternal welfare and niay be sure that they in their turn will not be forgotten. May he rest in peace.

◆ Mungret Annual, 1944

Obituary

Father John Gabriel Byrne SJ

Rev John Gabriel Byrne who died at Belvedere College, Dublin, came of a well-known Mullingar family. Born in 1873, he received his education at Mungret College, Limerick, where his name was one of the first to be entered on the roll of the lay school and his name appears second in the list of the Sodality of Our Lady after the name of Mons Joyce of Portumna.

He entered the Society of Jesus at St Stanislaus's College, Tullamore, in 1891, and studied philosophy at Valkenburg, Holland, after which he began at Clongowes Wood College his long career as a teacher, to which he was to devote forty years of a strenuous life. He pursued his theological studies at Milltown Park, Dublin, where he was ordained priest in 1907. He completed his religious training at Tronchiennes, Belgium, and was then Minister for two years at Clongowes.

The remainder of his life he spent on the teaching staff of Belvedere College, which he joined in 1910. During the last three decades of the growth and expansion of Belvedere, Father Byrne was the faithful repository of its traditions and helped to mould the lives of many generations of Belvederians. A talented musician, he con tributed in large measure to the raising of music and the drama to the high level which is still maintained at the College, and helped popularise some of the best plays of well-known French dramatists, such as Labiche, which he himself translated and produced.

He was an efficient and enthusiastic teacher, and knew how to stimulate thought and win the pupils' interest and affection. His death will be mourned as a personal loss by generations of Belvedere boys who treasured his friendship among the longest and as one of the happiest memories of their school days. RIP