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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 Capuchin presence in Kilkenny can be traced to 1643 when two friars, Fathers Peter Nugent OSFC and Thomas Tuite OSFC, came to the town after their residence in Mullingar was destroyed by fire. Following their arrival in Kilkenny they stayed in a rented house near St. Canice’s Cathedral. The Bishop of Ossory, the Most Rev. David Rothe (1573-1650), was favourably disposed to the friars and he subsequently gave them charge of one of the chapels in the cathedral. On 8 March 1648 Bishop Rothe granted the Capuchins a canonical foundation with official rights and privileges to minister in the diocese. Though the Capuchins have had a long association with Walkin Street (later Friary Street) in Kilkenny, it is clear that this was not the location of their original foundation. There are references to at least three other locations where they had previously ministered. It is known that Fr. Sebastian Butler OSFC (d. July 1647) secured a residence and a chapel but its exact location has not been established. In about 1650, the Capuchin community consisted of Fr. Barnaby Barnewall OSFC (d. 1663), Fr. Anthony Nugent OSFC, Fr. Christopher Kearney OSFC (d. 1656), Fr. Gregory Mulchonry OSFC, Fr. Fiacre Tobin OSFC (d. 1656) and Br. John Verdon OSFC. Following the upheavals of the Cromwellian conquest, the Capuchins secured a plot of ground on St. Michael’s Lane, adjoining St. John’s Abbey (a former Augustinian Priory), where they established a hospice and an oratory in which ‘they preached the office of missionaries’.

In 1678 the Capuchins had a community of three in the city. Their friary and chapel continued to be situated near St. John’s Abbey. Fr. Nicholas Cornan OSFC was among the regular clergy of Kilkenny mentioned in the will of Bishop James Phelan in 1693. The Capuchin house adjoining St. John’s Abbey was suppressed in 1697 after the passage of the Act of Banishment which aimed to expel ‘all Regulars of the Popish Clergy out of this Kingdom’. Some of the dispersed friars from St. Michael’s Lane later moved to an alms house on Walkin Street. This alms house or ‘Poor House Chapel’ as it came to be known, was founded by Fr. James Tobin OSFC who was a native of Leyrath (or Lyrath) in County Kilkenny. At the rear of the alms house, a small chapel was built which the Capuchins served. The site of ‘Father Tobin’s Poor House’ is covered by the right wing of the present-day Friary, which runs at right angles to Friary (formerly Walkin) Street, near Pennyfeather Lane. Later, Fathers Thomas Murphy OSFC (c.1744-1817) and William Berry OSFC (c.1742-1822) obtained a small plot of ground beside the alms house on which they built a small church and community residence. When the Capuchins obtained this site the endowment of the alms house was transferred to the houses on the opposite side of Walkin Street. This residence was used by the Capuchins until 1848 when Fr. Peter Joseph Mulligan OSFC (1793-1853) built the present-day Friary Church of St. Francis. Fr. Mulligan, who was the guardian or local superior of the Capuchin community, also obtained a lease of a small plot of ground which enabled him to build an entrance to the church directly onto Walkin Street.

The new church was built over the existing alms house chapel ensuring that there was no interruption to day-to-day religious services. The alms house chapel occupied a portion of the area inside the main arches of the present-day Church of St. Francis. The architects for the new church were Messrs Wright and O’Toole. Additional adornment for the new building was secured in the form of a belfry with two bells (still in use), one of which Fr. Mulligan styled ‘Shiel’, and the other ‘O’Connell’, in honour of two of the great champions of Catholic Emancipation in the first half of the nineteenth century. A large cross (the first to be erected over a Catholic place of worship in Kilkenny since the Reformation) was also installed. Fr. Mulligan died in 1853, leaving Fr. Laurence O’Flynn OSFC (1807-1863) as the only Capuchin friar in Kilkenny until 1855 when Fr. Edward Tommins OSFC (1812-1889) arrived. Fr. Tommins secured pillars, pediments and altar cornices from the old cathedral of St. Mary’s and installed them in the Church of St. Francis when the new Cathedral was being built in the 1850s. On 23 September 1868 a new altar piece was erected, executed by Guardiocini, a celebrated Italian painter. In October 1873 a statue of the Sacred Heart by J. O’Reilly of Cork was installed in the sanctuary. An extension of the friary building was completed towards the end of the nineteenth century. On 15 December 1873 the foundation stone was laid for a new friary residence running parallel to Walkin Street. A novitiate for the Capuchin Order in Ireland was also opened in Kilkenny in 1875. A few years later, in 1884, a Seraphic School was established. In 1889 a lease was obtained for a small garden adjoining the friary and in July 1896 the site of the old alms house was obtained from the Most Rev. Abraham Brownrigg (1836-1928), Bishop of Ossory (see CA KK/2/1/1/1/15). This allowed for the building of an additional wing to the friary in 1897. This new wing was located at right angles to Walkin Street and extended to Pennyfeather Lane, completely covering the site of the earlier Poor House (constructed by Fr. James Tobin) and Fr. Mulligan’s later building. Side chapels were added to the church in 1938. The designs for these chapels were completed by John Joseph Robinson & Richard Cyril Keeffe, architects, and the builders were Messrs W.K. Cleere & Son of Kilkenny. The tercentenary of the arrival of the Capuchins in Kilkenny was marked in 1948 with elaborate religious and civic ceremonies. A Friary Hall (St. Francis Hall) was opened in April 1956 and a new novitiate building, designed by Sylvester Bourke (1928-2009), a local architect, was constructed in the early 1960s.

Collection Content

The fonds consists of records relating to the Capuchin community in Kilkenny City and in particular to the foundation known as the Church of St. Francis situated on Friary Street (formerly Walkin 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 the Capuchin community in Kilkenny. 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, library books and miscellaneous items of commemorative ephemera connected with Capuchin ministries and apostolates in Kilkenny. The collection also includes unpublished historical writings and biographical material relating to notable members of the Capuchin Order who ministered in Kilkenny. 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 archive contains letters, minutes, accounts, secondary sources and photographs regarding the Sheffield presence of the Vincentians.

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.

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.

The collection relates to the Vincentian work done in All Hallows College (AHC) from 1892, when the Congregation of the Mission (Vincentians) took over the administration of the college, to 2016 when the Vincentians gave up the running of AHC. Contains financial, spiritual and architectural reports and considerations of the college as run by the Vincentians.

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.

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.