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The fonds consists of the correspondence and papers of Capuchin friars detailing their involvement with participants in the national struggle. The majority of the material dates from 1916-1925 and includes many records highlighting the roles played by Irish Capuchins in ministering to republican leaders and their relations. Of particular interest is a large collection of prison letters including the correspondence of some of the leading figures of the Irish Revolution. The fonds also contains a large collection of republican publicity material, newspapers and miscellaneous items of ephemera and artefacts mostly relating to the military and political campaign organised by nationalists for Irish independence. A smaller collection relating to the repatriation of the bodies of Fr. Albert Bibby OFM Cap. and Fr. Dominic O’Connor OFM Cap. from the United States to Ireland in 1958 is also extant.

Fr. Theobald Mathew OSFC (1790-1856)

Theobald Mathew was born at Thomastown Castle near the village of Golden in County Tipperary on 10 October 1790. The Mathews were an old landed family with both Catholic and Protestant branches. Francis Mathew (1738-1806) was the owner of Thomastown Castle. He was created Viscount Landaff in 1793, and then Earl Landaff in 1797 (the title derived from the place in Wales from which the family had come to Ireland in the seventeenth century. The title was sometimes referred to as the Earldom of Llandaff since that is the more common Welsh spelling but it is Earl Landaff in the Peerage of Ireland. The Mathews of Thomastown held this title from 1797 to 1833). In the 1760s, Francis Mathew had adopted his orphaned cousin, James Mathew, Theobald’s father. On reaching adulthood, James was appointed the agent for the Mathew estate. Unlike many of the Mathews, James remained a Catholic throughout his life. His wife, Anne Whyte, was also a Catholic. They had twelve children, the fourth of whom was Theobald. The young Theobald Mathew had a privileged childhood, enjoying favoured treatment from his Protestant relation, Lady Elizabeth Mathew, the daughter of Francis Mathew. Lady Elizabeth knew and approved of Theobald’s priestly ambitions, and in 1800 she provided the money to pay for his education at St. Canice’s, a Catholic boarding school in Kilkenny. In September 1807, Theobald enrolled at St. Patrick’s College, Maynooth, for seminary training. However, his plans were upset when in his first year he was forced to leave Maynooth in order to avoid being expelled for holding what appears to have been a drunken party for his fellow students. He was subsequently accepted by the Capuchin Franciscan Order as a novice and he made his way to Church Street in Dublin to be trained. The Capuchins, in common with many of the religious orders in Ireland, were weak at this time and were thus extremely anxious for new recruits.

On 3 April 1813 Mathew was ordained a deacon. A year later he was ordained a priest by the Most Rev. Daniel Murray (1768-1852), later Archbishop of Dublin. After a brief sojourn in Kilkenny, Fr. Mathew moved back to Cork where he came under the influence of Fr. Daniel Donovan OSFC (d. 14 Jan. 1821) who was elected Provincial Minister of the Irish Capuchins in 1816. Fr. Mathew devoted a good deal of his time to practical charitable enterprises, establishing schools for poor and orphaned children. In these schools the children were taught household skills in addition to elementary subjects. In 1821, Fr. Donovan died and Fr. Mathew was elected his successor as Provincial Minister. He would continue to hold this position until 1851. In 1832, he broke ground for an elaborate, Gothic-style Capuchin church in Cork (subsequently called The Church of the Most Holy Trinity), on Charlotte Quay (later renamed Father Mathew Quay). Due to a lack of funds the church would remain unfinished in Fr. Mathew’s lifetime. It was not until 1890 that the spire and façade were added. Nevertheless, Fr. Mathew gained an excellent reputation in the local community for his tireless endeavours in support of the poor of Cork. He was also noted for his exceptional spirit of ecumenism. He was on friendly terms with a number of leading Protestants and Quakers in the city. Fr. Mathew joined the total abstinence movement in Cork in April 1838. The Cork Total Abstinence Society was established with the avowed aim of encouraging people to make one enduring act of will which would keep them sober for life. This act of will was enshrined in the pledge to abstain from the taking of intoxicating liquor.

From the very beginning Fr. Mathew’s endeavours in the cause of temperance gained striking success. Under his leadership, teetotalism drew a large number of adherents in Cork and spread throughout Munster and eventually throughout Ireland. The Society’s ranks quickly grew, and within three months, Fr. Mathew had enrolled 25,000 new members in Cork alone. In five months, the number had increased to 130,000. He travelled across Ireland, convincing thousands more to pledge teetotalism. In August 1842, he began traveling internationally, first to Scotland, then England. At its height, just before the outbreak of the famine in 1845, Fr. Mathew’s temperance movement had enrolled three million people, or more than half of the adult population of Ireland. By the mid-1840s he was frequently travelling to Britain with equally dramatic results. The leading nationalist politician, Daniel O’Connell (1775-1847), described the temperance movement as Fr. Mathew’s ‘mighty moral crusade’. In 1847, the priests of the diocese of Cork selected him to be their bishop. However, there was strong opposition from members of the hierarchy. It was held against him that the he had accepted a pension from the Government. One long-standing critic among the bishops described him as ‘the hired tool of a heretical government’. This reflected the long-standing determination of the Catholic Church in Ireland not to accept state funding and the interference that would come in its train. Fr. Mathew’s financial mismanagement (he was known to be bountiful and generous to the point of extravagance), liberal Catholicism and Protestant associations also told against him. The Pope acceded to the almost unanimous advice of the Irish hierarchy that Fr. Mathew should not be appointed to the bishopric. Nevertheless, his standing as a popular figure remained undiminished. In July 1849, he visited the United States where he was greeted with enthusiastic acclaim. In Washington, the Congress unanimously admitted to him to a seat on the floor of the House; he was the first non-American after the Marquis de Lafayette to be so honoured. Rallies and demonstrations were held across the country to honour Ireland’s renowned ‘Apostle of Temperance’.

Despite this personal adulation, it was clear that Fr. Mathew’s movement had reached its zenith. From the late 1840s the movement began to decline almost dramatically as it had risen. His health started to fail (he had suffered a stroke in 1848) and crippling debts began to accumulate, making it increasingly difficult to continue the temperance crusade. The onset of the famine, brought about by the failure of the potato crop in 1845, dealt a grievous blow to the movement; thousands of Fr. Mathew’s followers died or emigrated in those years. Many of those who remained in Ireland had to contend with more pressing concerns than the maintenance of their pledge to abstain from alcohol. In late 1853, despite declining health, Fr. Mathew ventured to Limerick where he administered the pledge in what was his last appearance at a public meeting. In October 1854, on medical advice, he travelled to Madeira but his health continued to deteriorate. In the absence of its charismatic leader the temperance movement continued to weaken. He suffered a severe stroke in late 1856 and died in Queenstown (later Cobh), County Cork, on 8 December 1856. He was 66 years old. He was buried in St. Joseph’s Cemetery in Cork, which he had established twenty-six years earlier.

Collection Content

The surviving original correspondence of Fr. Theobald Mathew OSFC held in the Irish Capuchin Archives has been catalogued and is listed elsewhere (IE CA FM-COR). The majority of the collection listed here is comprised of research material relating to Fr. Mathew’s life and temperance crusade. In the late nineteenth century, Ireland experienced temperance revivals which had the effect of renewing popular interest in the total abstinence campaign led by Fr. Mathew in the 1840s and 1850s. Widespread public interest in his legacy remained undiminished, and his life continued to be the subject of popular admiration. The collection includes published historical works, biographical research and other copy source material relating to the ‘Apostle of Temperance’. The collection comprises compilations of archival sources and research notes compiled by Fr. Stanislaus Kavanagh OFM Cap. (1876-1965), Fr. Angelus Healy OFM Cap. (1875-1953), and Fr. Nessan Shaw OFM Cap. (1915-1997), Capuchin friars who undertook extensive research into Fr. Mathew’s life and ministry.

The fonds also contains correspondence, publications, posters, circulars, newspaper cuttings and ephemera relating to various commemorations of Fr. Mathew from the nineteenth century onward. In 1864, John Francis Maguire MP (1815-1872), Fr. Mathew’s friend and first biographer, organised the erection of a statue of him on St. Patrick’s Street in Cork sculpted by John Henry Foley (1818-1874). As part of an exhibition held in Philadelphia in 1876 to mark the centenary of American Independence, the Catholic Total Abstinence Union of America erected a statue of Fr. Mathew in Fairmont Park. His statue stood alongside three Irish-American Catholics who had played a significant role in the American Revolution, Bishop John Carroll SJ, Charles Carroll and John Barry. In 1890, to mark the centenary of Fr. Mathew’s birth, a committee with a large Protestant membership came together to erect a statue in Dublin. There were generous donations from both England and Ireland and from Irish emigrant communities in North America. The statue, by the Irish-born artist Mary Redmond (1863-1930), was unveiled on Sackville (later O’Connell) Street in February 1893. The statue depicted Fr. Mathew in a Capuchin habit, an attire he never wore in life. In 1938, as part of the celebrations of the centenary of the foundation of the Cork Total Abstinence Society, the Most Rev. David Mathew (1902-1975), the Auxiliary Bishop of Westminster, who was a great-grandnephew of Fr. Mathew, had a statute erected near his birthplace of Thomastown Castle. Similar nationwide commemorative events were held in 1956 to mark the centenary of Mathew's death. More low-key commemorations were held in 1988 (150th anniversary of the inauguration of the temperance campaign), 1990 (bi-centenary of Fr. Mathew’s death), and in 2006 (150th anniversary of his death). The collection includes correspondence, newspaper cuttings, publicity material, photographs and memorabilia concerning the organisation and celebration of these commemorative occasions.

The total abstinence movement in the Catholic Church in England was revived by Cardinal Henry Manning (1804-1892) who in 1872 founded the League of the Cross. In the same year the Catholic Total Abstinence Union of America was established. In 1887, one of its leaders, Bishop John Ireland of Saint Paul, Minnesota (1838-1918), who, as a young man in his native Kilkenny had taken the pledge from Fr. Mathew, obtained approval from Pope Leo XIII for the organisation of a total abstinence movement. In Ireland, some Capuchin friars sought to renew the campaign against intemperance. In 1880, Fr. Albert Mitchell OSFC (1831-1893) established a sodality in Dublin under the title of the ‘Temperance Society of the Sacred Thirst of Our Lord Jesus Christ’. A meeting place for the sodality was secured with the opening of Father Mathew Centennial Memorial Hall on Church Street in January 1891. A hall for a similar temperance sodality and religious confraternity was opened by the Capuchins in Cork in 1907. Temperance activity received a major boost in 1905 when the Irish hierarchy invited the Capuchins to preach a National Crusade. The crusade initially garnered widespread public enthusiasm and by 1912 the Capuchins had administered over a million pledges throughout the country.

By this point the Capuchins were not alone in tackling the scourge of intemperance in Ireland. Fr. James Cullen SJ (1841-1921) founded the Pioneer Total Abstinence Association (PTAA) in Dublin in December 1898. Although the PTAA looked to Fr. Mathew’s earlier temperance campaign for inspiration, Fr. Cullen’s movement displayed some marked differences. In his speeches, Fr. Cullen asserted that temperance among the Irish would pave the way for independence from Britain. The PTAA was not primarily directed at excessive drinkers but at devout Catholics, who were to make what was described as a heroic sacrifice to atone for the sins of intemperance. This movement was essentially devotional and firmly rooted within the Catholic Church. An essential component of the Association was devotion to the Sacred Heart with a focus on the spiritual element in the work of the PTAA. Many of the twentieth-century commemorations of Fr. Mathew were organised by the PTAA as part of the promotion of their cause. Fr. Cullen’s pioneers remained a vital force in Ireland until the 1980s, when they found themselves unable to adapt to the dramatic political, cultural, and religious changes taking hold in an increasingly secular Ireland. The collection comprises much material relating to the promotion of temperance issues by organisations such as the PTAA including newsletters, publications, publicity and commemorative material (much of which focused on Fr. Mathew’s legacy), and memorabilia. Finally, the subfonds includes a highly significant collection of artefacts such as original temperance society medals, pledge cards, prints, posters, photographs, temperance memorabilia, manuals, church plate, ephemera and other items and relics associated with Fr. Mathew and his temperance movement from the 1830s to the 1850s. These items were collected by various Capuchin friars in the late nineteenth and early twentieth centuries with a view to exhibiting them for devotional and historical purposes.

The collection comprises over 300 original glass plate negatives and lantern slides. Prior to the invention of cellulose nitrate film in 1903, photographic emulsions were made on glass supports. These glass supports are typically referred to as glass plate negatives. The term ‘glass plate negative’ refers to two separate formats: the collodion wet plate negative and the gelatin dry plate. Both formats consist of a light sensitive emulsion that is fixed to the glass plate base with a binder. This form of photographic process largely faded from the consumer market in the early years of the twentieth century, as more convenient and less fragile films were introduced. Despite the impracticalities of the medium, glass negative plates were generally considered superior to cellulose nitrate film for high-quality imaging because they were extremely stable and less likely to bend or distort.

The collection also includes several lantern slides. Lantern slides were constructed from a base piece of glass, with the emulsion (carrying the photo or print) on it, then a matte over that, and then a top piece of cover glass. They were then taped all the way around to keep the pieces together and to keep dust out. Occasionally, colour was added by hand, tinting the images (these lantern slides were created before the invention of colour film). The slides were then projected onto a screen using a bespoke lantern slide projector. Lantern glass slides were used by some public speakers until the mid-twentieth century, when they were eclipsed by more economical and practical 35mm colour slides popularised by Kodachrome. Finally, the collection also includes some original glass stereo plates. Stereo cameras used a single glass plate negative to capture images. Prints from these negatives were intended to be looked at with a special viewer called a stereoscope, which created a rudimentary three-dimensional image.

Provenance and Collection Content

Precise information on the provenance of the collection is lacking. The plates were retrieved from a worn leather suitcase bearing the initials ‘F.A.’ which almost certainly refers to Fr. Angelus Healy OFM Cap. (1875-1953). Although Fr. Angelus never considered himself an academic historian, he researched assiduously and transcribed many original documents relating to the history of the Irish Capuchins. His ‘Pages from the Story of the Irish Capuchins’ was published in 1915 to mark the tercentenary of the arrival of the first Capuchin friar in Ireland. It is highly likely that Fr. Angelus was responsible for assembling this glass plate photographic collection and that many of the lantern slides were created specifically for his use.

The image content of the glass plate collection is eclectic and varied. Only a relatively small number of the images are dated but it can be inferred that most of the photographs date to the first or second decade of the twentieth century. Many of the plates show images of scenes around the Capuchin Friary in Rochestown in County Cork. The Capuchins established a community in Rochestown, situated about five miles from Cork city, in 1873. The Irish friars had founded a Seraphic School in 1884 with the primary aim of training young religious. This school originally operated along the lines of a novitiate for students who aspired to join the Capuchin Franciscan Order. In 1887, this school was transferred from Kilkenny to Rochestown. The collection includes many images of novice friars and students attached to the Rochestown house. In addition to photographs of the friary itself, local landmarks, buildings, and scenic locations in the environs of Rochestown feature prominently in some of the images. Several photographs showing other Irish Capuchin houses and foundations such as the Church of St. Francis in Kilkenny are also extant in the collection. The collection also includes some rare images of the Reek Sunday pilgrimage to the summit of Croagh Patrick in County Mayo (CA-PH-1-49-55). The 764-metre-high mountain is traditionally climbed by pilgrims on the last Sunday in July. These images were likely assembled by Fr. Angelus Healy OFM Cap., who was known as the ‘Guardian of the Reek’ in honour of his long association with the pilgrimage. His association with Croagh Patrick lasted from 1906 to 1949, during which he climbed the mountain forty-two times missing only two years, in 1919 due to a railway strike, and in 1922 due to the Civil War.

A seemingly separate series of lantern slides relating to the life and career of Fr. Theobald Mathew OSFC (1790-1856), a famed nineteenth century temperance campaigner and Capuchin friar, were also deposited in the collection. It is very probable that these slides were used as illustrative aids by the Capuchins for public talks and auditorium lectures on Fr. Mathew’s campaign against intoxicating liquor. Temperance activity was revived in 1905 when the Irish Catholic hierarchy invited the Capuchins to preach a National Crusade. This revival initially elicited widespread public enthusiasm and by 1912 the Capuchins had administered over a million pledges throughout the country. The lanterns slides were, in all probability, used in this campaign. Finally, the collection also includes images of seventeenth century manuscripts and photographs of other original records pertaining to the lives and ministries of several early Irish Capuchins. These were probably acquired by Fr. Angelus Healy OFM Cap. and Fr. Stanislaus Kavanagh OFM Cap. (1876-1965), another prominent Irish Capuchin historian, for research purposes.

In March 1930 the Capuchin Franciscans purchased Ards House near Creeslough in County Donegal. The Order procured Ards House and its 100-acre demesne from the Irish Land Commission who had acquired the estate from its previous owners, the Stewart-Bam family. The Ards estate, situated on a sheltered inlet of Sheephaven Bay, had a long history. The picturesque and mostly forested estate, located about fourteen miles from Letterkenny, was acquired by the Wrays, Williamite settlers from Yorkshire, in about 1700. The original house at Ards was constructed by the Wray family in 1710. In the eighteenth century, William Wray was described as ‘a celebrated figure, eccentric and autocratic, though kind and generous’. As a consequence of his extravagance and accumulating debts, William Wray was forced to sell his estate at Ards for £13,250 to Alexander Stewart (1746-1831) in 1781. Stewart was a younger brother of Robert Stewart, First Marquess of Londonderry (1739-1821), and an uncle of the renowned statesman, Robert Stewart, Viscount Castlereagh (1769-1822). Alexander Stewart served as High Sheriff of County Donegal from 1791-2, was a Member of Parliament from 1814-8, and was an owner of extensive properties at Ards, Doe Castle, Dunfanaghy, and in Letterkenny in County Donegal. He carried out extensive renovations to the Wray estate and towards the end of his life rebuilt Ards House into a two-storied Georgian mansion with an elaborate façade and expansive interior public rooms. The house was designed by John Hargrave (c.1788-1833) and was completed in about 1830. By the early twentieth century ownership of the Ards estate had passed to Lady Ena Dingwall Tasca Stewart (1885-1945) who inherited the property from her grandfather in 1904. In 1910, Lady Ena Stewart married Sir Pieter Canzius Blommestein Bam (1869-1928), a South African soldier, politician and businessman. From this point on, the property was known as the Stewart-Bam estate. Ards House and its 2,000-acre estate remained in the family’s possession until its acquisition by the Irish Land Commission in 1926.

The Commission assigned the northern portion of the estate to the Department of Lands for afforestation. This portion of the estate, covering over 1,200 acres, is now managed by Coillite, the state-run forestry body, as Ards Forest Park, which is an important tourist and public amenity in the locality. The remaining portion of the former Stewart-Bam estate was divided among tenants. Ards House and its demesne of over 100 acres was left unoccupied and gradually fell into disrepair. About this time, the Irish Capuchins were seeking a suitable location for a novitiate for the education of friars and students. In March 1930 the Capuchins purchased Ards House from the Irish Land Commission for £4,500. Extracts from the minute book of the Irish Capuchin Provincial Council provides some further detail:

'7 February 1930
It was decided that, the permission of the Bishop of Raphoe having been obtained for a foundation in his Diocese, to purchase Ards House and a portion of the demesne from the Irish Land Commission and to apply to Rome for sanction.
5 March 1930
It was decided that the purchase of Ards House in the Diocese of Raphoe for a canonical foundation be completed immediately and that provision be made for heating, lighting, and furnishing it and that Fr. Colman Griffin OFM Cap. be appointed Guardian of the new foundation, which will be known as Ard Mhuire Friary, dedicated to the Immaculate Conception of the Blessed Virgin Mary'.

The first community in the newly established Ard Mhuire Friary consisted of the above-mentioned Fr. Colman Griffin OFM Cap., who was joined by Fr. Peter Kelleher OFM Cap. and Fr. Andrew Carew OFM Cap. Ards House, while solidly built (some of its stone walls were nearly three feet thick), was apparently not as commodious as exterior appearance would lead one to believe. It was also evident that the interior layout and facilities would require significant adaption to suit the needs of a religious community. An article on the history of Ard Mhuire provides the following details on the challenges facing the friars upon their arrival in Donegal:

'Fr. Colman, recalling their arrival, said they found the place under a mantle of snow (it was mid-March 1930). In every way, it was a rather dismal, depressing scene. Ards House had been vacant for a long time, the only occupiers being Paddy and Mrs O’Brien, who had shared the care-taking chores. In the intense cold, the absence of heating and lighting offered a cheerless prospect. The solitary concession was a fire in one room. They had brought bedding, but settling down in unaired, damp-ridden rooms posed a hazard to health. … First priority was an internal restructuring to comply with the needs of community life. What had been a room for dancing was converted into an oratory where Mass was celebrated. Gradually, the transformation took place, two massive mantle pieces which had to be removed were later erected in Glenveigh Castle. It was the same outside. The expansive grounds had been neglected for years, resembling a wilderness; roads and paths were blocked by fallen trees. … Progress was satisfactory enough to have the first novices brought to Ard Mhuire in January 1931. Bit by bit, the community, supported and encouraged by the local people, changed the former manor house into a friary that lacked none of the essentials'. (CA DL/6/22).

Ard Mhuire Friary quickly developed as focal point for the education of Capuchin friars for the priesthood as the Order’s novitiate and later as a house of theology. It was at Ard Mhuire where Capuchin clerical students spent their final four years of training before ordination. The entire course of their training took at least eight years from the completion of secondary school studies, with a year-long novitiate, three to four years of philosophy scholarship at university and a final four years of theological studies at Ard Mhuire. In the 1950s an increase in the number of vocations made it necessary to find more space at Ard Mhuire. It also became evident that the former Ards House would require extensive renovations. A serious fire in December 1944 had caused significant damage to the old mansion (see CA DL/3/10) and it was clear that the building would need substantial repair work. The condition of the old friary had by this point deteriorated considerably. The roof was developing cracks and the oldest part of the building, the elaborate façade, was physically crumbling. Three separate plans were drawn up for proposed alterations to the existing building, but all proved unsatisfactory. A decision was therefore made to build a new friary and house of studies along with a public church able to accommodate three hundred worshippers. Designs for the new buildings by the architect, James Rupert Boyd Barrett (c.1904-1976), were approved and the new friary and church were formerly opened on 13 November 1966. The old friary building was demolished shortly afterwards. The new buildings cost over £200,000 to complete. Money for the project was gathered through missions in the United States as well as subventions from the Order’s leadership in Rome. There were also several bequests and further donations. A collection in the diocese of Raphoe raised a total of £16,000. The new house of studies at Ard Mhuire provided accommodation for forty students, eight priests and six lay brothers. The new chapel was designed to meet the demands of the liturgical requirements of the Second Vatican Council with provision made for the con-celebration of Mass and an extensive sanctuary specifically designed for ordination ceremonies.

In September 1972 the Irish Capuchins decided to centralize theological studies and transfer their novices to Dublin. In the wake of the Second Vatican Council, it was felt that the Ard Mhuire was too remote and that friars studying for new forms of ministry should live in locations which offered more scope for and access to different kinds of social and pastoral work. This change had obvious implications for the future of Ard Mhuire which would now have a vastly diminished community of friars. During the forty-one years in which theological studies continued in the Donegal friary, one hundred and ninety-two students were ordained to the priesthood. Many of these friars went on to minister in overseas missions, mainly in the United States and in Africa where the Irish Capuchins had established custodies. Concerns were expressed by the then Bishop of Raphoe, Anthony McFeely (1909-1986), that Ard Mhuire would be closed and that the Capuchins would leave Donegal. At the Capuchin Provincial Chapter in 1973, it was decided to explore alternative pastoral and social uses for the Ard Mhuire foundation. In the summer of 1974, Ards Friary opened as a retreat house for use by both religious and lay communities. More attention was also paid to the use of the friary’s grounds as a public amenity. The old walled gardens of the former estate and the adjoining forest walks had been open to the public since the Capuchins acquired Ards House in 1930 and from 1972 the friary itself was opened up for various uses including social events for local lay organisations, outreach and fundraising conferences, and functions for charitable and religious purposes. In 2002 a new reception area and coffee shop were added. At the end of 2006 changes were made in relation to the management of the conference and retreat centre which ensured a greater role for the clergy of the diocese of Raphoe. Extensive renovations were made to the centre from 2007 to 2013 with the costs borne by the local diocese. Today, Ard Mhuire serves as the retreat and conference centre of the diocese of Raphoe. Priests and religious from many congregations and dioceses continue to make use of the centre for retreats. Ards Friary also offers conferences amenities for lay organizations with an emphasis on facilitating periods of rest, relaxation, reflection, prayer and vacation.

Collection Content

The collection consists of records relating to the Capuchin Franciscan community in Donegal and in particular to the foundation known as Ard Mhuire Friary (or Ards Friary) located near Creeslough in the county. Most of the records post-date 1930 when the Capuchins acquired ownership of Ards House, the former Stewart-Bam mansion, which they re-named Ard Mhuire and transformed into a theological seminary. The fonds includes legal records relating to the acquisition of Ards House from the Irish Land Commission, financial and business records, and photographic records assembled by individual members of the Capuchin community residing at Ard Mhuire. The collection also contains records relating to physical alterations to the Ard Mhuire foundation including correspondence, architectural plans and financial records relating to the construction of a new friary and house of studies on the existing site in the 1960s. Other records in the collection relate to Ard Mhuire’s use (particularly from 1972 onward) as a retreat and conference centre in the diocese of Raphoe. The fonds also contains historical research, newspaper clippings, photographic records and ephemera compiled by various Capuchin friars relating to the history of the locality including material on the previous owners of Ards House in the eighteenth and nineteenth centuries. Much of this historical research was amassed by Fr. David Kelleher OFM Cap. (1912-1995) who spent nearly sixty years of his ministry as a Capuchin friar at Ard Mhuire.

Father Mathew Memorial Hall, Dublin

Father Mathew Hall stands at the corner of Church Street and Nicholas Avenue not far from Smithfield in Dublin’s north inner city. The origins of the Hall can be traced to the establishment by Fr. Albert Mitchell OSFC (1831-1893) in 1880 of a lay sodality called the ‘Temperance Society of the Sacred Thirst of Our Lord Jesus Christ’. In 1881, meeting rooms were secured for the sodality at 3 Halston Street. The lease for the building was signed on 31 January 1881. The building, although in a dilapidated state, was put into enough order for it to open within a fortnight. The first meeting of the temperance sodality took place in the Halston Street Hall on 14 February 1881. At this time, sodality and religious confraternity membership was increasing all over the country in line with participation in all forms of lay piety such as in rosary, retreat and novena groups. The rapid expansion of membership of the Halston Street Temperance Sodality was emblematic of this period of devotional fervour. Fr. Columbus Maher OSFC (1835-1894) assumed the role of President of the temperance sodality in June 1883. Fr. Columbus undertook the formidable task of resuscitating the entire temperance movement and transforming it once more into a populist working-class crusade. Largely because of his efforts, membership of the Hall rose to over a thousand in both the male and female branches of the sodality. It soon became clear that the Halston Street Hall was inadequate to accommodate the increasing numbers. With the centenary of Fr. Theobald Mathew’s birth approaching in 1890, Fr. Columbus and the sodality committee decided to conduct a search for more suitable premises to meet the growing membership demands and to perpetuate the memory of Father Mathew as the ‘Apostle of Temperance’. Eventually, the committee secured the above-mentioned site on Church Street. The foundation stone of the building was laid by the Most Revered William Walsh, Archbishop of Dublin, on 2 February 1890. It was designed by Walter Glynn Doolin (1850-1902). The Hall was formally opened on 25 January 1891. The total cost of the building was £4,000 to which was added another £2,000 in furnishings. The Hall quickly became a focal point for the local community as membership of the temperance sodality increased to almost two thousand members. Complementing the temperance function of the Hall were other social, cultural, and pastoral activities. Lectures, dramatic entertainments, pantomimes and sports events were organised by the sodality membership. Other activities included billiards, badminton, a drama group (the Father Mathew Players), a reading library and a cycling club.

Fr. Nicholas Murphy OSFC (1849-1923), appointed Sodality President in 1895, extended the Hall in 1901 with the addition of a new wing known as St. Brigid’s Hall. In 1905, further impetus was given to the entire temperance movement by the invitation offered by the Irish Bishops to the Capuchin Franciscans to undertake a ‘national crusade’ against the evils of intoxicating liquor. Fr. Aloysius Travers OSFC (1870-1957) extended the main auditorium of the Hall, inserted a new stage and erected an elaborate proscenium arch decorated with Celtic Revival motifs. A new library for sodality members was opened in the Hall in April 1908 by Fr. Peter Bowe OSFC (1856-1926), Provincial Minister. The Church Street Hall was regularly frequented by those interested in promoting the Gaelic cultural revival including Pádraig Pearse who urged ‘closer co-operation between the Gaelic League (Conradh na Gaeilge) and the Temperance movement in the cause that is common to both … the regeneration of Ireland’ ('Father Mathew Record', May 1908, p. 76). Ownership of the Hall was vested in several elected trustees who represented the members of the temperance sodality. A Capuchin friar was always appointed President. The day-to-day management of the Hall was entrusted to a committee which was selected at an annual general meeting. During the 1916 Rising, Father Mathew Hall was used a field hospital by the Irish Volunteers who had occupied the nearby Four Courts. Capuchin friars gave shelter to wounded citizens, military and rebels, who were tended to by members of Cumann na mBan.

An annual Feis Ceoil competition ('Feis an t-Athair Maitiú') was founded by Fr. Aloysius Travers OSFC in 1909. The initial syllabus included competitions divided between singing, instrumental performances, Irish dancing and artistic creation. Among the first adjudicators at the competition were Sinéad Ní Fhlannagáin (1878-1975), later the wife of Éamon de Valera, and the Sinn Féin politician, Brian O’Higgins (1882-1963). The Feis was an immediate success and attracted nearly two thousand entrants. Encouraged by this initial success more competitions were added to the Feis programme in subsequent years with the avowed aim of preserving native language and culture. In addition, various Dublin-based theatre companies used the Hall for their productions and several fund-raising concerts and drama festivals were held. In 1962, weekly bingo sessions were started, initially in the St. Brigid’s annex, and later in the main auditorium. To facilitate improvements to the Hall, the ownership of the building was formally transferred to the Capuchin Order in the late 1960s. Although these renovations succeeded in creating a relatively modern purpose-built theatre, by the early 1970s the membership of the temperance sodality had dwindled. As a result, the activities of the various temperance societies associated with the Hall came to an end. However, the Feis Maitiú continued to act as a focal point for the promotion of Irish culture and music.

In the absence of any state funding or assistance, the Capuchins maintained sole responsibility for staging the annual Feis competition. The only source for financing the Feis remained entrants’ fees and funding obtained from corporate sponsorship. By the mid-1990s, the costs associated with organising the Feis competition had become prohibitive. Further renovation work was also required if the Hall was to be maintained as a public amenity. In 1998 the decision was made to sell Father Mathew Hall and to discontinue the Order’s direct association with the Feis. In 2001 the Hall was sold by tender to Harry Crosbie, a property developer who converted the building into corporate office suites. As a listed building, the Hall’s interior Celtic Revival plaster-work was preserved, and other external architectural features were restored. The property remained vacant for some years before its purchase in 2014. The building is currently (2021) occupied by Newcourt Retirement Fund Managers Limited (NRFM).

Father Mathew Hall, Cork

Like its counterpart in Dublin, Father Mathew Hall in Cork originally functioned as a meeting place for the local Total Abstinence Sodality attached to Holy Trinity (Capuchin) Church. In 1896, it was noted that the sodality had over three hundred male members. On 30 January 1907, a Hall was opened on what was then Queen Street (later renamed Father Mathew Street). The Hall served as an amenity centre for the local community with a billiard room, a card room, a reading room, and a lecture theatre where occasional plays and talks were held. Major refurbishment work was undertaken in the 1940s during the presidency of Fr. Matthew Flynn OFM Cap. with the installation of new theatre seating, a balcony and improved stage facilities. The destruction by fire of the old Cork Opera House in 1955 left Father Mathew Hall as the only regular theatre venue in the city. Companies such as the Southern Theatre Group and Carol Clopet Productions subsequently signed fixed tenancies in the Hall. The reopening of Cork’s Opera House in 1965 prefigured a decline in the Hall’s fortunes but the commencement of bingo sessions offset some of the financial losses. The Everyman Playhouse Group took up a licence on the auditorium in the early 1970s and their renovation of the Hall ensured the continued survival of the building as a functioning theatre.

'Feis Maitiú Corcaigh' was established in 1927 by Fr. Micheál Ó Sé OFM Cap. (1892-1958) who saw the need for a platform to help and encourage people interested in the performing arts. Cork’s inaugural Feis ran for four days with about 300 competitors taking part. Father Mathew Hall was chosen as the venue for the Feis. The 400-seat auditorium has continued to serve as the festival’s venue ever since. Fr. Micheál served as President of the Feis for twelve years. During Fr. Matthew Flynn’s tenure as President, the first Cork Drama Festival was launched by the then Lord Mayor of Cork, Michael Sheehan. This festival, which has since ceased, was hosted at Father Mathew Hall, and ran for a fortnight under the adjudication of Ria Mooney (1903-1973), the Principal of the Gaiety Theatre School of Acting. By 1985 there were almost 12,000 performers registering with the Feis Maitiú Corcaigh. The festival was subsequently extended to eight weeks with classes in a range of disciplines covering a broad spectrum of the arts. The Feis continues to operate under the patronage of the Capuchin Order but the day-to-day management of the programme is now undertaken by a lay administrator.

Temperance Hall, Rochestown, County Cork

The Temperance Hall at the Capuchin Friary in Rochestown, County Cork, was built in 1913 as a ‘centre of temperance propaganda’ for the surrounding locality. Fr. Sylvester Mulligan OSFC (1875-1950), backed by enthusiastic local support, organised a raffle which raised such a substantial sum that the Capuchins gave permission for the building of the Hall. When completed, the Hall was capable of seating just over 300 people. It was officially opened for public use on 15 December 1913 by the Lord Mayor of Cork and Fr. Thomas Dowling OSFC (1874-1951), Provincial Minister. The new Hall consisted of a concert-platform, an auditorium and spacious committee rooms which could be used as classrooms. Despite the decline of the temperance movement, the Hall continued to function as a venue for drama, music and dancing productions. Fr. Declan McFadden OFM Cap. (1901-1979) later strove to re-organise the management of the building which changed its name to Marian Hall in the early 1950s. Having laid vacant for many years, the former temperance hall at Rochestown was demolished in the 1990s.

Collection Content

The fonds consists of records relating to the Temperance Halls established by the Capuchin Franciscans in Dublin and in Cork. Most of the material dates from circa 1910-1960. The records relate to the establishment of sodalities and confraternities, the opening and operation of temperance halls, and the organisation of missions and retreats connected with the promotion of the Total Abstinence movement. The fonds consists of minute books, administrative files, financial statements, correspondence, plans, publicity material, newspapers, photographs and miscellaneous items of ephemera and artefacts connected with the use of these halls for the promotion of temperance and as locations of recreation for members of various local total abstinence societies. The fonds also includes records relating to the annual Father Mathew Feis ('Feis an t-Athair Maitiú') and to the educational lectures, concerts, sketches, dramatic plays, pantomimes and other social and cultural events held in these Halls to further the cause of temperance. It should be noted that the closure of Father Mathew Hall on Church Street in Dublin in the late 1990s likely resulted in the loss of a significant portion of the archival records of this institution.

Although the Capuchins arrived in Cork as early as 1637 it was many years before they took up residence on the site now known as Holy Trinity Church and Friary. The first Capuchin friars in Cork initially resided on the southern side of the city, just outside the South Gate. The religious upheavals of the seventeenth century occasioned many hardships for the friars who lived in constant fear of arrest and banishment. By the early eighteenth century the Capuchins appear to have established a permanent apostolate in the South Parish and by 1741 had built a small Friary on Blackamoor Lane situated just behind O’Sullivan’s Quay. In 1771 the community was augmented by the arrival from France of Fr. Arthur O’Leary OSFC (1729-1802). A native of West Cork, he joined the Capuchin Order on the continent and was ordained in St. Malo in 1758. O’Leary was responsible for the building of the small chapel on Blackamoor Lane which subsequently became known as the ‘South Friary’. During the first half of the nineteenth century Cork underwent a rapid expansion in both geographical size and population growth. It soon became apparent that the Friary on Blackamoor Lane was not sufficient to meet the demands of a growing congregation. By the mid-1820s, Fr. Theobald Mathew OSFC (1790-1856), Provincial Minister of the Irish Capuchins and guardian (local superior) of the Cork community, decided to build a larger church in a more convenient location. Rejecting a site on O’Sullivan’s Quay, a location on Charlotte Quay (now Father Mathew Quay) below Parliament Bridge was eventually acquired. This area was then a busy a trading and shipping centre with many provisioning merchants, artisans and traders having offices and stores on the quayside. As the city expanded, the emerging Catholic business class sought to assert its power in social and public life. This self-confidence was reflected in the grandiose, perpendicular Gothic design for the new Capuchin church which was submitted by the well-known Cork-based architect George Pain (1793-1838).

Work commenced on the church in October 1832 but almost immediately the project ran into difficulties. The marshy site selected for the building soon became waterlogged and an additional £1,600 was required for the purchase of steam pumps. Afterwards, a lawsuit was filed by George Pain for the payment of an additional £300. In addition, the builder Thomas Anthony, who claimed to have taken the contract at too low a figure, went out of business. The firm of Sir Thomas Deane (1792-1871) & Company completed the church (excepting the steeple) with Thomas Coakley acting as supervising architect following George Pain’s death in 1838. The interior of the church was completed by William Atkins (1811-1887). Theobald Mathew’s preoccupation with the nationwide temperance campaign, the onset of the Great Famine and a lack of financial resources were also contributory factors in delaying the completion of the church. Although the building opened for religious services on 10 October 1850, it remained without a tower and ornamental façade for many years. Money was subsequently collected by the local guardian, Fr. Louis (John) O’Connell OSFC, but the sum was not sufficient to finance the completion of the church. It was not until the centenary celebrations of Theobald Mathew’s birth (1890) that sufficient funds were raised to finish the construction of the building. The church was completed to the design of the local architect Dominick J. Coakley (d. 1914). Although Coakley reduced the size of the spire, the building is largely as George Pain originally designed it. By 1884 the Capuchin friars had also managed to build a Friary adjoining Holy Trinity Church, having previously resided in a house situated at the corner of Queen Street and Charlotte Quay. The Friary building was designed by Robert Walker (c.1835-1910).

In the following years further ornamentation and building work enhanced the church interior. A special bell, replacing one erected sixteen year earlier, was blessed after Mass on 26 April 1896. It was the gift of H. O’Donovan. A memorial to Fr. Bernard Jennings OSFC (1850-1904) in the form of an expansion to the church was undertaken by a special committee formed for that purpose in 1906. This expansion was built upon property which the community had acquired situated to the rear of Holy Trinity Church. Foundation trenches had to be sunk to a depth of twenty feet below street level before construction work could commence. The High Altar, over which a memorial window for Daniel O’Connell had been erected, and two adjoining side altars, were taken down and replaced in the new extension. Shortly after this work was completed the sanctuary was extended, eventually opening in April 1908. A memorial window by Harry Clarke (1889-1931), the renowned stained-glass artist, was erected in 1918 by Cork trade unionists in recognition of the services rendered by Fr. Thomas Dowling OSFC (1874-1951) in improving conditions for the city’s workers. In the late 1970s Fr. Eustace McSweeney OFM Cap., guardian, initiated plans to bring the interior of the church more into line with the liturgical requirements set down in the Second Vatican Council. It also became clear that the physical fabric of the building required extensive renovation work. A survey undertaken by Brian Wain & Associates, architects, discovered serious structural defects including dry rot infestation, damage caused by the ingress of water into roofing spaces and extensive corrosive damage to the steeple. As a result, a major project of reconstruction was begun in January 1982. This renovation work was largely completed within a year and the church was reopened for public worship in November 1982.

Collection Content

The collection consists of records relating to the Capuchin community in Cork city and in particular to the foundation known as Holy Trinity Church and Friary situated on Father Mathew Quay (formerly known as Charlotte Quay). The majority of the material dates from the mid-nineteenth century to the late twentieth century. The fonds includes legal records relating to the acquisition, transfer and disposal of church property (such as deeds of title, mortgages and bills of sale), financial records, and material relating to individual members of the Capuchin community in Cork. The collection includes a large number of administrative and community files, financial statements and books of account relating to building construction and structural alterations, correspondence, plans, publicity material, photographs, and miscellaneous items of ephemera connected with Capuchin ministries and apostolates in Cork. The collection also includes unpublished historical writings and biographical material relating to notable members of the Order who ministered in the city. The collection also includes records and registers relating to the Third Order of St. Francis (now the Secular Franciscan Order) and other sodalities and confraternities attached to Holy Trinity Church.

Church Street, one of the oldest thoroughfares on the north side of Dublin, has long been identified with the Capuchin Franciscans. For many years the friars have been known as the ‘Church Street Fathers’. Yet Church Street was not the location of their first residence in Dublin. The first Capuchin friars arrived in Dublin in 1615. At first, they settled on the south side of the city near Thomas Street, before moving to Bridge Street in about 1632, and later still to a house not far from Saint Audeon’s Arch. Fr. Christopher Kearney OSFC (d. 1656), in remarks on the progress of the Irish Capuchin mission, explained how ‘in the beginning, from the year 1615 to 1624, when they were very few, the friars lived in ones and twos in the houses of other people, not as a regular community; but then as numbers increased they established communities … in buildings either newly erected, or rented, and adapted for religious use and as chapels in which they maintained regular observance until the year 1651’. Fr. Edward Bath OSFC (d. 1634) was appointed the superior of the first Capuchin house in Dublin. Fr. Robert O’Connell OSFC (c.1623-1678) in his 'Historia Missionis Hiberniae Fratrum Minorum Capucinorum' (c.1654) described the first residence of the friars as small and poor, consisting of a few cells, a little garden, and a small chapel. Fr. Christopher Kearney OSFC remarked that ‘some of the Capuchins went among the people, at other times people flocked to the Capuchins at home. They were accustomed to preach in both English and Irish. … In their own churches, and when preaching elsewhere, they were zealous in opposing heretics and in comforting Catholics by the administration of the sacraments’. In 1629 the first residence of the friars in Dublin was confiscated with the house handed over to Trinity College. It was converted into a residential hall and given the name ‘St. Stephen’s Hall’.

The friars were dispersed and for a time they continued their work in the countryside until securing a small rented house in 1632. Fr. Nicholas Archbold OSFC (1589-1650) in his 'Historie of the Irish Capucins' (1643) confirms that by 1642 the Capuchins were resident on Bridge Street in a ‘secular man’s house and mansion: wee had the forpart of it: which stood on the street’. At this time the ‘religious and priests enjoyed peaceably the publick use of their chapells’ and the Capuchins had use of a well-furnished chapel in which they celebrated Mass every day in the religious habit. Soon afterwards, however, the authorities moved to seize churches and religious houses in Dublin, including that of the Capuchins – ‘entering violently in the Chapells they laid hands on all they could find, subverted the Altars, tore and broke and trampled under foot and burnt the sacred pictures and turned ye Chappels into Courts of Guard’. After the destruction of their house and the exile of many priests, the remaining friars ministered in the countryside until they had an opportunity of returning to Dublin. However, the prospects for re-establishing regular community life seemed remote. In June 1653 an edict was passed reviving the Elizabethan statute proscribing the exercise of the Catholic religion and ordering the exile of all priests. As a consequence, for many years, there was no trace of any settled community life for the Capuchins in Dublin.

Individual friars continued to be engaged (albeit furtively) in ministry in Dublin. There are indications in 1667 that a Capuchin chapel existed in the city. Lady Ursula Moore, in her will dated 2 October 1667, bequeathed a silver chalice to her son Thomas Whyte, a Capuchin friar, and arranged that the interest on a sum of money ‘shall pay the rent of the Capucins’ Chappell in Dublin’. In 1671 Fr. Luke Nugent OSFC, Commissary General, reported that the Capuchins had re-established a hospice in Dublin but no indication was given as to the site of their restored residence in the city. With the accession of King James II in 1685 religious liberties were restored to Catholics and churches were repaired and rebuilt. In about 1689 the Capuchins built what must have been a fairly substantial residence near Saint Audeon’s Arch. The friary had a community of twenty-four religious who led a full conventual life as well as engaging in active ministry. The Capuchins resided in this house for only two years before it was suppressed in the wake of the Williamite victory in the 1690s. Up to this period the Capuchins had been living on the south side of the River Liffey. A report written by Fr. Lawrence Dowdall OSFC in 1701 suggests that after the suppression of the friary near Saint Audeon’s Arch, the friars ministered in a ‘rented chapel’. There is evidence to suggest that this chapel was situated on Church Street. Information sworn by a Margaret Meehan on 3 May 1691 against Fr. Innocent Weldon OSFC (d. 1707) for being a Popish priest states ‘we heard him preach in ye Popish Masshouses in Church Street and on Channel Row [later North Brunswick Street]’. In 1697 it was noted that Fr. Lawrence Dowdall OSFC was ‘lodgeing att Matthais Burgesses in Church Street’. It seems certain that the Capuchins settled in Church Street soon after their residence near Saint Audeon’s Arch was suppressed.

'A Report of the Roman Catholic Chapels in Dublin' (1749) noted that the Church Street Chapel ‘was fitted up in the year 1720, for the use of the Capuchin friars (who in the reign of King James II lived at St. Audeon’s Arch) by Father Joseph Evers, Superior of the Order’. It was also claimed that this chapel was located in the house of a Mr. Clements. This reference to a Mr. Clements is of particular importance as it suggests that the chapel that existed in 1720 occupied the same site as the present-day Church of St. Mary of the Angels. In the lease of the site of St. Mary of the Angels made on 4 August 1826 by the Earl of Longford and Viscount de Vesci to Fr. Bonaventure Delaney OSFC (d. 1841), it is mentioned that the property being leased had formerly been in the possession of James Topham and later in the tenancy of Robert Clements ‘on which a Roman Catholic Chapel had been built’. (see CA CS/2/2/1/2). The chapel referred to in the lease is an older building as the present-day St. Mary of the Angels had not been built in 1826. The site of this original Capuchin chapel on Church Street was Roscommon House which stood on the street to the front of the modern-day church. This first chapel was extensively repaired in 1736 by Fr. Alexius Dowdall OSFC (d. 1738). It was described in 1749 ‘as small and neat and the altar decent. The altarpiece is a Crucifixion, though formerly it was a painting of our Saviour taken down from the Cross. … There is a gallery which serves as a choir with a vestry but no confessionals’. This original chapel was taken down in 1796 and a slightly larger one was built on the same site (see CA CS/7/1). In 1831 it was remarked that the ‘Church Street chapel is situated on the west side of the street and not far from St. Michan’s [Anglican] Church … the building itself offers no remarkable features. This structure was for a long period in a state of dilapidation until the manly eloquence of Rev. [Michael Bernard] Keogh [1788-1831], a friar of the Capuchin Order, influenced the wealthy part of his hearers … to contribute largely to the restoration of this edifice’. The fact that this chapel was extensively damaged by the Great Storm of January 1839 (also known as the ‘Night of the Big Wind’) may have given additional impetus to build a new church. At any rate, it was clear that the friars were finding their chapel inadequate and were considering building a larger church as well as a friary for the religious.

The foundation stone of the present-day St. Mary of the Angels was laid by Archbishop Paul Cullen in 1868. (see CA CS/7/2). The church was built in sections, the sanctuary being built first. A significant portion of the church was built by direct labour, without a contractor, but with a clerk of works supervising the tradesmen in carrying out the instructions of the architect, James Joseph McCarthy (1817-1882). A contracting firm was later employed to complete the undertaking. This, together with the lack of funds, probably explains why the construction work took so long. The façade was not completed until 1882. The church was solemnly dedicated by Cardinal Edward McCabe on 4 October 1882. While all this was in progress, more ground space became available which allowed for the building of a new friary at the rear of St. Mary of the Angels. Although plans for the friary were drawn up as early as 1875, the building was not finished until 1883. The Capuchin community subsequently left their residences on North King Street and moved to the purpose-built friary on Church Street where they have remained ever since.

Collection Content

The fonds consists of records relating to the Capuchin community in Dublin and in particular to the foundation known as St. Mary of the Angels situated on Church Street. The fonds includes legal records relating to the acquisition, transfer and disposal of church property (such as deeds of title, mortgages and bills of sale), financial records, and material relating to individual members of Capuchin communities in Dublin. The collection includes a large number of administrative and community files, financial statements and books of account relating to building construction and structural alterations, correspondence, plans, publicity material, photographs, and miscellaneous items of commemorative ephemera connected with Capuchin ministries and apostolates in Dublin. The collection also includes unpublished historical writings and biographical material relating to notable members of the Capuchin Order who ministered in Dublin. The fonds also includes records relating to the lay religious sodality known as the Third Order of St. Francis (now the Secular Franciscan Order) attached to the Capuchin church in the city.

'The Capuchin Annual' was published by the Irish Province of the Capuchin Franciscans from 1930 to 1977. The purpose of the publication was clearly stated:

'"The Capuchin Annual" from its foundation presents Ireland to the world, sets forth the Irish way of life in all its phases: spiritual, cultural, intellectual, and social. It has been said that Ireland has a spiritual mission, and we believe that her mission is best fulfilled by showing her people, their customs, their literature, their art to the world. Our interest in Ireland exists beyond the confines of her shores to the achievements of Irishmen wherever their native genius has contributed to the glory of their own country or the country of their adoption'.

The 'Annual' was founded by Fr. Senan Moynihan OFM Cap. (1900-1970), a Kerry-born Capuchin friar who exuded a deep literary interest. Shortly after his ordination in 1928 he was appointed editor of 'The Father Mathew Record', a popular monthly publication of the Irish Capuchins which promoted the Order’s overseas’ missions (particularly in Africa) and carried articles supporting the cause of total abstinence which had as its champion Fr. Theobald Mathew OSFC (1790-1856), a charismatic friar who led a nationwide temperance campaign in the nineteenth century. Fr. Senan strove to create a higher grade, more literary publication. He was acquainted with many well-known Irish writers and artists and he secured permission from his superiors to publish the 'Annual' in 1930. Although its ethos always remained the promotion of Christian values and a Catholic way of life, the 'Annual' found many unique ways of exploring these subjects. In addition to the task of presenting Ireland and the Irish way of life to the world, 'The Capuchin Annual' also presented the Capuchin friars, their ideals, their history and their missionary endeavours to a wider audience. From its inception, the 'Annual' attracted a very high quality of contributing authors. It was a journal unique in Irish publishing containing many literary, historical, topographical, photographic, biographical, artistic, and cultural articles. Many Irish writers, artists and educators who later gained prominence such as Benedict Kiely (1919-2007), Francis MacManus (1909-1965), and Augustine Martin (1935-1995) received their first opportunities to publish in the 'Annual'. Other leading writers, artists, politicians and public figures who contributed to the 'Annual' included Pádraig Ó Siochfhradha (1883-1964), Pearse Hutchinson (1927-2012), Daniel Corkery (1878-1964), Alice Curtayne (1898-1981), Aodh de Blácam (1890-1951), Richard Mulcahy (1886-1971), Leon Ó Broin (1902-1990), Brian O’Higgins (1882-1963), and Francis Stuart (1902-2000).

Fr. Senan crafted 'The Capuchin Annual' into a finely tuned expression of Irish nationalism. His editorial office was located on Capel Street in Dublin and it became a regular meeting place for artists and writers. He was also an acquaintance of Éamon de Valera and his successor as leader of Fianna Fáil, Seán Lemass. De Valera supported the 'Annual' and appreciated its editorial alignment with the nationalist agenda espoused by the Fianna Fáil party. The 'Annual' also strove to develop a wider public appreciation of Irish art. With the assistance of his friend Thomas MacGreevy (1893-1967), a noted literary figure and director of the National Gallery of Ireland from 1950-63, Fr. Senan promoted the work of Irish artists such as Jack B. Yeats (1871-1957), Seán O’Sullivan (1906-1964) and Richard King (1907-1974). Fr. Senan was naturally gifted as a page-setter and the 'Annual' was regularly lauded. The 'Irish Times’ review of the 1937 edition complimented Fr. Senan as a ‘distinguished editor’ who had produced ‘one of the brightest magazines of the season’ ('Irish Times', 28 Dec. 1936). In 1942, Patrick Kavanagh (1904-1967) referred to the 'Annual' as an 'amazing phenomenon of modern political Catholic Ireland’ ('Irish Times', 10 Jan. 1942). The publication spread knowledge of and heightened awareness of Irish painting, sculpture, music, poetry and literature. Although its readership was predominately Irish, its circulation was international as it was frequently sent to Irish emigrants in the United States, Canada and Australia. The publication was immediately successful from a circulation point-of-view. Only 2,000 copies of the first edition of the 'Annual' were printed in 1930 and these were sold out within a month. By 1940 the print run had increased to 25,000 copies.

The 'Annual' was always published on high quality glossy paper, ensuring that reproductions of artwork were as good as one would expect in a fine arts journal. The publication increased in physical size by the 1940s. The 1930 edition had two hundred and thirty-six pages. This had increased to three hundred and ninety-eight pages in 1940. Throughout the difficult years of the Second World War (or ‘The Emergency’ as it was referred to in Ireland), the 'Annual' continued to be published, albeit on slightly coarser paper due to wartime restrictions. The high quality of the publication meant that it was a costly endeavour to produce. Printing full-colour reproductions of artwork along with the generous honorariums offered by Fr. Senan to contributors greatly increased production costs. Benedict Kiely was paid an exorbitant fee of thirty guineas for one poem about the 1916 Rising published in the 1942 edition. In 1936 Fr. Senan wrote to the Capuchin Provincial Minister to assure him that the publication was ‘solvent’. (CA CP-1-12-1). 21,000 copies of the 1937 edition were printed at a total cost of £2,500 with a profit of around £800. Despite these reassurances, it appears that Fr. Senan remained profligate in his spending. In 1954, he outlined a series of measures aimed at reducing the escalating debt of the Capuchin Publications Office (CA CP-1-5-1-2). This included selling off the office’s valuable collection of art (including three original paintings by Jack B. Yeats which he had purchased and reproduced in the 1942 'Annual'). These financial difficulties inevitably resulted in a strain on Fr. Senan’s health and he required hospitalization for periods in the late 1940s and in the early 1950s. In 1955 a decision was made at the Capuchin Provincial Chapter to remove Fr. Senan from the editorship of the 'Annual'. Fr. Nessan Shaw OFM Cap. (1915-1997), a fellow friar and friend, offered this assessment of the reasons for Fr. Senan’s departure:

'At the Provincial Chapter of 1955, Fr. Senan was transferred to the Capuchin Friary of the Most Holy Trinity in Cork with no definite assignment. Fr. Henry Anglin OFM Cap. was appointed editor of the 'Annual' with Fr. Felix Guihen OFM Cap. as manager. The appointment of a manager was significant because it considered that the financial arrangements and the editorship was too much for one man. That proved to be the case with Senan with the result that in spite of his best efforts the publication ran into serious debt, certainly from 1950 onwards (note that the 1950 and 1951 issues were amalgamated). It is my opinion that this caused him serious worry and very definite stress. Due to his constant work in the promotion of culture and the art and the necessity of contact with contributors of first-class quality, Fr. Senan lived a life somewhat removed from the lifestyle of the ordinary Capuchin. He had premises at 2 Capel Street which served both as an office and an art gallery. There might be found famous writers and painters etc. who contributed to the Annual – Jack B. Yeats, Seán Keating, Count John McCormack etc. In addition, there was maintenance staff, so the financial resources were not there to meet the demands. This was the real cause of his problems'.

Finding it impossible to continue as editor of the publication he had founded, Fr. Senan later requested secularization and left the Capuchin Order to become a diocesan priest in Australia. He arrived in Perth in 1959 following an invitation from Archbishop Redmond Prendiville (1900-1968), a fellow Kerryman. On arrival, Fr. Senan took up a position as chaplain to the Mercy Sisters at St. Anne’s Hospital in Mount Lawley, Western Australia (now St. John of God Mount Lawley Hospital). Archbishop Prendiville appointed him archivist of the Perth Archdiocese in 1962. He died in Perth on 26 July 1970 and was buried in Karrakatta Cemetery.

The appointment of Fr. Henry Anglin OFM Cap. (1910-1977) as editor of the 'Annual' in 1955 occasioned no real change in the ethos of the publication. The 'Annual' continued to publish an eclectic mix of content ranging from scholarly articles on the struggle for Irish independence to features extolling physical achievement, the national myth, rebellion, adventure, and spiritual and moral self-improvement. An awareness of the Capuchin Order’s commitment to the missionary work of the church explained much of the publication’s content as did an adherence to the predominantly conservative culture of the Irish state. Fr. Henry reflected on the 'Annual’s' purpose in 1965 as a publication ‘of prestige value … run by an Order on a shoe-string but produced as a Catholic and patriotic effort which has, I have no doubt, done much good for these objects over thirty years’ (CA CP-1-5-2-20).

Under Fr. Henry's editorship, the 'Annual' cemented its position as a popular cultural journal. He greatly expanded content which examined events associated with the Irish Revolution. The 1966 edition published detailed articles, profusely illustrated, on the 1916 Rising. The 1967 edition offered a striking pictorial record of the nationwide commemorations marking the fiftieth anniversary of the insurrection. Reproductions of contemporary photographs were also used to illustrate articles which reflected upon the ‘resurgence of the national spirit of Ireland after the 1916 prisoners were released’. More than two hundred and fifty pages of the 1970 edition were given over to memorializing key figures and events in the War of Independence. These anniversary features provided plenty of scope for forthright displays of national sentiment. Comparatively little was published on the contested history of the Civil War. Like Fr. Senan before him, Fr. Henry maintained the 'Annual’s' decidedly republican perspective. In a reassuring letter to the leading Fianna Fáil politician, James Ryan (1891-1970), Fr. Henry remarked that ‘the tradition of "The Capuchin Annual", as you know, has always been along the other [republican] side, and it is my intention that it shall remain so’ (25 Feb. 1969. CA CP-1-5-1-8).

'The Capuchin Annual' presented an unusual form of miscellany. Its extended length, designed to meet the needs of an annual publication, ensured that it exhibited a broadly conservative and nationalistic ideology in a comprehensive fashion. However, its goals of educating and elucidating in areas beyond the narrow confines of the prevailing culture of the state resulted in a varied mix of religious, literary, historical and artistic content. The 'Annual' attracted a readership who normally would not have even glanced at what was, outwardly, a religious journal. The renowned Irish playwright and critic, George Bernard Shaw (1856-1950), was an avid reader of the 'Annual', and it was one of the few Irish periodicals he subscribed to (CA CP-1-6-9). The final edition of the 'Annual' was published in 1977. A cursory note in this issue attributed its demise to the increasing costs of production. A ninety percent increase in printing costs from 1973-76 made the continued publication of the 'Annual' economically unviable. The print-run in 1976 (about 6,300 copies) cost over £14,500 and arrears in the Publications Office were running at over £1,200 per annum. Despite increases in the retail price of the periodical, it was clear that such losses were not sustainable. Many contributors, academics and literary critics lamented the journal’s demise. Fr. Henry limited himself to expressing an opinion that the decision to cease publication was a ‘mistake’ (CA CP-1-5-1-15). He died on 30 May 1977 just a few months after completing work on the final edition.

'The Capuchin Annual' was one of the most widely read Irish literary publications of the twentieth century. Though Irish-Ireland in its politics, the journal was never narrowly Catholic. The deployment of a wide range of topics ensured that it could not be easily located within the prevailing periodical culture of the period. Interested primarily in literature, history and art, it also took an astute view on issues of social and political import. The complete run of 'The Capuchin Annual' (1930-1977) has been digitised and is now freely accessible online.

'The Father Mathew Record' (later 'Eirigh')

'The Father Mathew Record' was a monthly periodical published by the Irish Capuchins. The 'Record' began publication in January 1908 and was founded by Fr. Aloysius Travers OFM Cap. (1870-1957). The stated aim of this popular magazine was to ‘record, month by month, the efforts made by the Father Mathew Total Abstinence Association and the Father Mathew Hall to advance the sacred cause of temperance’. Fr. Senan Moynihan OFM Cap. was appointed editor in 1928. Under his editorship, the 'Record' increased the amount of coverage of the Capuchin overseas' missions, and by 1934 circulation had increased to 12,000 copies a month. During the Second World War foreign mission reportage was curtailed and, in its place, there was a greater emphasis on Franciscan spirituality along with articles on Irish culture, art and literature. Around this time, Fr. Gerald McCann OFM Cap. (1910-1948) assumed the editorship of the 'Record' leaving Fr. Senan to concentrate on the production of 'The Capuchin Annual'. Fr. Gerald was also a gifted artist and his humorous depictions of Franciscan life were regularly published in both the 'Annual' and in the 'Record'. 1967 marked the last year of the publication under the title of 'The Father Mathew Record'. Following his appointment as editor in 1967, Fr. Donal O’Mahony OFM Cap. (1936-2010) decided to broaden the appeal of the Capuchin publication and sought permission to change the name and enhance the content of the 'Record' to reflect current ideas about social and cultural issues affecting Christian living. From January 1968 the periodical was known as 'Eirigh' and it continued to be published by the Irish Capuchins until December 1973.

Collection Content:

'The Capuchin Annual' was published from 1930 to 1977. It only ever had two editors, Fr. Senan Moynihan OFM Cap. (1900-1970) and Fr. Henry Anglin OFM Cap. (1910-1977). The distinctive cover illustration of St. Francis and the wolf was designed by Seán O’Sullivan RHA (1906-1964). The Three Candles Press founded by Colm Ó Lochlainn (1892-1972) printed the first three issues of the Annual. John English & Co. of Wexford assumed printing responsibilities from 1934 until 1957, and from 1958 until the final issue in 1977 it was printed by Dollard Printing House in Dublin.

Very many of the surviving records in 'The Capuchin Annual' collection relate to the editorship of Fr. Henry Anglin OFM Cap. who assumed responsibility for the Capuchin publication in 1955 following the resignation of Fr. Senan Moynihan OFM Cap. Fr. Senan subsequently settled in Australia in 1959. It has not been ascertained why so little of the archive associated with Fr. Senan’s editorship of the 'Annual' has survived. Fr. Henry noted Fr. Senan’s practice of ‘returning to all writers any manuscripts he had received and had not paid for’ (25 Nov. 1954. CA CP-1-5-2-1). It also appears that Fr. Senan did not maintain much contact with the Capuchin Publications Office following his departure for Australia. Many years later Fr. Henry affirmed that Fr. Senan ‘has had nothing to do with this place for over twenty years’ (21 July 1976. CA CP-1-5-1-15). It is conceivable that Fr. Senan took much of his personal archive (including papers relating to the operation of the 'Annual') with him to Australia. The Archives of the Catholic Archdiocese of Perth (Fr. Senan was appointed archivist in 1962) confirmed that he died without making a will and that his papers were subsequently auctioned and dispersed following his death. In an article by Ormonde D.P. Waters on the Fenians in Australia published in 'Seanchas Ard Mhacha' in 1996, it is noted that Fr. Senan was a ‘dedicated Fenian researcher’ and that ‘his very specialized library was scattered in a second-hand bookshop shortly after his death’. In 2003 the National Library of Ireland acquired manuscript drafts of two poems ('The Mother' and 'The Fool') by Patrick Pearse (1879-1916). The Library purchased the manuscripts from the Archdiocese of Perth. The provenance note suggested that these manuscripts were gifted by Pearse’s sister, Margaret, to Fr. Senan before he left for Australia. A recent discovery by Professor Richard Sharpe of the first printing of Brian Merriman’s (c.1747-1805) 'Cúirt An Mheán Oíche' ('The Midnight Court') in the National Library of Ireland also refers to the prior ownership of ‘Fr. Senan Moynihan, Saint Anne’s Hospital, Mount Lawley, Western Australia’. Other material with a direct provenance to Fr. Senan (including an autograph poem presented to the Capuchin friar by Donagh MacDonagh, son of Thomas MacDonagh, the executed 1916 Rising leader) has been offered for sale at auction. This would seem to support the contention that many of the papers and ephemera of cultural and historical significance acquired by Fr. Senan during his time as editor of 'The Capuchin Annual' were dispersed and sold in the years after his death.

Many of the records held in the Irish Capuchin Archives are draft articles received by Fr. Henry Anglin OFM Cap. for publication in the 'Annual'. A significant twentieth-century photographic archive is also extant. The collection also includes volumes containing copies of Fr. Henry’s outgoing letters along with financial records dating from the 1960s until the closure of the publication in 1977. A very large assemblage of ephemera in the form of photoengraving plates and stereotype printing blocks is also extant in the collection. These were likely returned to the Capuchin Publications Office by the firms responsible for the printing of the 'Annual'. The survival of certain record series is seemingly haphazard. In 1976 Fr. Henry referred to the destruction of ‘many periodicals and papers’ when the Publications Office moved from Father Mathew Hall to new premises adjacent to the Capuchin Friary on Church Street. (28 Apr. 1976. CA CP-1-5-1-15). The surviving records were subsequently transferred from the Publications Office following its closure. It is very likely that this transfer occasioned a further loss of material as the Capuchins had not yet acquired a suitable space for the storage of their archives.

The Capuchin Franciscans have worked in Ireland since the seventeenth century. From the middle of the nineteenth century the Irish Capuchins manifested a missionary zeal which took them from home to the furthest corners of the globe. Irish friars have undertaken overseas missions in the United States, Africa, New Zealand, and South Korea. Well over one hundred Irish Capuchins have ministered in Africa since the first friar arrived in South Africa in 1929, and in Zambia (formerly Northern Rhodesia) in 1931.

South Africa

In 1927 the Vicar Apostolic of Cape Province in South Africa, the Most Rev. Bernard O’Riley (1868-1956), invited the Irish Capuchins to open a mission. The friars responded positively to this request and in 1929 Fr. Casimir Butler OFM Cap. (1876-1958), Fr. Alban Cullen OFM Cap. (1902-1957) and Fr. Declan McFadden OFM Cap. (1901-1979) began missionary work in the Cape Flats on the outskirts of Cape Town. From the outset, the friars ministered among the marginalized black and ‘coloured’ (or mixed-race) populations of the area. Two foundational parishes were initially assigned to the Capuchins at Athlone (St. Mary of the Angels) and at Parow (Immaculate Conception). Parow is located eleven miles from the centre of Cape Town. The parish included the townships of Elsies River and Vasco located in the greater Cape Town municipality. The racial composition of Parow was mixed with both white and ‘coloured’ inhabitants. Athlone is located six miles from Parow and about twelve miles from Cape Town and has a predominately mixed-race population. In 1935 the Athlone foundation expanded to incorporate ministries at other locations including Langa and the Welcome Estate. Additional ministries were commenced in Matroosfontein (1933), Tiger Valley (1951), Belgravia (1954), Bridgetown (1967) and Elsies River (1979). All these parishes are situated in the Archdiocese of Cape Town. Within five years of arriving in South Africa, the Capuchins had built churches at Athlone and at Parow. Presbyteries, schools, and training colleges followed.

Of necessity, the Capuchins in Cape Town worked chiefly as parish priests offering public masses, attending sick calls, and promoting the cause of temperance. Other duties included evangelisation, organising lay religious sodalities, ministry to coverts, pre-nuptial courses, retreats, prison ministry, and promoting vocations and formation work for new friars. Despite the violent political unrest provoked by the system of racial discrimination known as apartheid, the Irish friars continued to labour among the poorest and most segregated in South African society. The work of the Capuchins with the ‘coloured’ population of Cape Flats and in the townships continued despite the frequent and fierce repression of the white minority government. In the seven parishes served by the Capuchins in South Africa in the 1980s, five were in the so-called ‘coloured’ areas, one in the African area, and one which straddled a racially mixed district. Education was a key element of missionary work within the Capuchin parishes and schools were established with the assistance of the Holy Cross Sisters, the Christian Brothers, and other religious congregations. The Capuchin Custody of South Africa remains under the jurisdiction of the Irish Capuchin Province and Irish friars continue to work in a variety of religious and social ministries in the country alongside missionary friars from Tanzania and India.

Zambia

In 1930 another field of missionary activity was offered to the Irish Capuchins. They were invited into vast area of 168,000 km2, comprising the Livingstone district and Barotseland, the western province of what was then called Northern Rhodesia (now the Republic of Zambia). Before 1931 there was no resident priest in the whole area from Livingstone to the Angolan border in the north. Prior to the arrival of the Irish Capuchins in 1931, the Barotseland mission was nominally under the control of the Prefect Apostolic of Broken Hill (now Kabwe), a town nearly four hundred miles north of Livingstone. The territory was effectively virgin-soil for Catholic missionary work. The only previous attempt at evangelization in Barotseland was unsuccessful. In 1881, the Jesuits had entered the territory and received permission from the local Paramount Chief but the presence of the Protestant missionary association, the Paris Evangelical Missionary Society ('Société des missions évangéliques de Paris'), disrupted their work in the district.

In 1931 three Irish Capuchins arrived in Livingstone with the intention of opening a new mission. Fr. Casimir Butler OFM Cap. set about constructing a friary in Livingstone. Fr. Declan McFadden OFM Cap. and Fr. Killian Flynn OFM Cap. (1905-1972) arrived in October 1931, with Fr. Timothy Phelim O’Shea OFM Cap. (1902-1979) and Fr. Seraphin Nesdale OFM Cap. coming in February 1932. Soon afterwards, the Capuchins began exploring the interior of Barotseland establishing a centre at Loanja, about one hundred and fifty kilometres north of Livingstone. The missionaries encountered many difficulties. There were no roads, and the friars travelled on foot or in canoes and on barges on the Zambezi River. Lions, leopards, and crocodiles posed some threat but more harmful to health were the smaller creatures such as tsetse flies and mosquitoes which carried a significant risk of malaria and other diseases. The friars also had to acquire knowledge of the local language of Lozi. Within two months of arriving at Loanja in 1932, the friars had built houses for themselves and their workers as well as a church and a school. These were simple structures with the walls supported by poles set into the ground interwoven with wattles and plastered with mud. The roofs were thatched. However, Loanja proved to be less than an ideal location as it was situated in a desert area and with a widely dispersed and small population. In 1936 the friars moved to Sichili. In the meantime, the friars worked diligently on acquiring an understanding of the local language and customs. The catechism was translated and printed in 1933 and this was followed by a translation of the New Testament. The influence of the Protestant missionary groups in the area continued to be a serious impediment as they laid to claim to vast swathes of the territory as their ‘sphere of influence’ to the definite exclusion of Catholic missionaries. Despite these difficulties, the Irish friars succeeded in opening a new mission station at Lukulu in December 1935.

In May 1936 Fr. Killian Flynn OFM Cap. was appointed the first Prefect Apostolic of Victoria Falls. Under his guidance, the provision of education and medical services became spearheads of mission development as new stations were opened at Mankoya (1938), Sihole (1943) and Katima Mulilo (1944) located in the Caprivi Strip in what was then South West Africa (now Namibia), and later at Malengwa (1947). A total of twenty-one Capuchin missions were established throughout Barotseland. Each friary, besides being a residence for the missionaries, acted as a base for outreach for evangelization and development in the surrounding districts. In March 1950 the Prefecture was raised to be the Vicariate Apostolic of Livingstone with Fr. Timothy Phelim O’Shea OFM Cap. consecrated as Vicar Apostolic in September 1950. In August 1959 the mission territory of the Vicariate of Livingstone was erected into the Diocese of Livingstone and the Most Rev. Timothy Phelim O’Shea OFM Cap. was installed as Bishop. He remained Bishop of Livingstone until the nomination of Monsignor Adrian Mung’andu (c.1920-2007) in 1974.

Additional mission stations were opened throughout the 1960s. Churches were built in each Boma or administrative centre, in Nalionwa (1960), Senanga (1966), Mongu (1966), Sesheke (1967) and at St. Conrad’s Friary in the capital, Lusaka. At this time the decolonization of Africa was continuing apace, and Zambia achieved independence from British rule in October 1964. Support for the Irish missionaries came in 1965 with the arrival of American friars from the New Jersey Capuchin Province. They were allocated the northern section of the Livingstone Diocese and they opened a new mission station at Kambompo (1966). This built upon the work of other religious congregations primarily in the fields of education and health care. The Holy Cross Sisters had worked in the country since 1936. This congregation was founded by a Swiss Capuchin priest, and the sisters devoted themselves to teaching and to the care of the sick (especially leprosy victims). An orphanage was opened in Sichili and later the sisters established secondary schools in Lukulu and in Malengwa. An emphasis was placed on the education of women and a female teacher-training college was also opened by the Holy Cross Sisters. The Franciscan Missionaries of the Divine Motherhood arrived in 1946 and established a hospital in Kasaba. From the late 1940s, they worked alongside the Irish friars in running hospitals in Mangango, Sesheke and Chinyingi. In 1967 the Irish Christian Brothers took over the running of secondary schools in Katongo and in Livingstone. Many lay people (from Ireland and elsewhere) came to Zambia to work as teachers, nurses, doctors and development workers at the Capuchin mission stations.

The rapid progress in the building of schools, hospitals and health-care centres in these years was remarkable, since the colonial government had made little or no provision for such services. These developments were largely due to the generous financial support offered by the Capuchins in Europe and in North America and through public fund-raising efforts of Capuchin mission offices and lay associations. In 1974, a total of two hundred and twenty primary schools were handed over by the Diocese of Livingstone to the government, which hereafter had responsibility for their administration. The provision of assistance to Angolan refugees became a major focus of the work of the Irish Capuchins in Zambia in the 1980s. Fr. Benignus Buckley OFM Cap. was the principal co-ordinator at the Sioma mission dealing with the huge numbers of refugees fleeing the civil war in Angola who were accommodated in various camps in Namibia and in Zambia. While there was an emphasis on education and health care services in the Zambian mission, the friars also strove to promote their own Capuchin way-of-life. A major weakness was identified in the lack of local vocations. Ad-hoc efforts were made to promote vocations and develop a novitiate programme before the establishment in 1983 of the Franciscan House of Studies just outside Lusaka to provide training for men aspiring to become friars. In 1992 the Franciscan House of Studies became St. Bonaventure’s College, a formation centre for the Franciscan Orders. In July 2007 a dedicated Capuchin novitiate was opened at Camerino near Lusaka.

Over one hundred Irish friars and nearly twenty American Capuchins have ministered in Zambia since the start of missionary work in the country. The numbers peaked in the late 1960s when there were sixty-two missionary friars in the country. Today, in the territory originally assigned to the Irish Capuchins, eighteen different religious congregations have a presence. There are approximately thirty-one parishes with various apostolic groups responding to the many spiritual and social needs of the local populace. Working alongside members of other religious congregations and lay professionals, the friars have had an immeasurable impact on the lives of many impoverished Zambians. The Capuchin Custody of Zambia remains under the jurisdiction of the Irish Capuchin Province. Irish friars are still working and ministering in Zambian continuing an unbroken ninety-year record of service on the continent.

Collection Content

The African mission collection in the Irish Capuchin Archives includes correspondence, visitation records, financial reports, diaries and journals, oral histories, publications, newspaper clippings and photographs (in albums, loose files and born-digital format) relating to the many years of Irish Capuchin missionary activity on the African continent. The collection comprises material sent back to the Irish Province and to the Capuchin Foreign Mission Office by Irish Capuchins in Africa from the 1930s onward. The papers chronicle the life and work of the Irish Capuchins since their arrival in South Africa in 1929 and in what was then known as Northern Rhodesia (later Zambia) in 1931. The files of correspondence between the missionary friars and their Provincial Ministers in Ireland illustrate the areas or spheres in which they laboured: parish work, education, health-care, social development and evangelization. Geographically, this work took place primarily in Cape Town, South Africa, and in Barotseland, later the western province of Zambia. The records reflect the impact of the Irish Capuchin missionary presence particularly in the building and management of parishes, and in the fields of education, health-care provision, and socio-economic development.