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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.

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 series contains newspaper and magazine clippings relating to the history of the Capuchin friars in Donegal and to their residence at Ard Mhuire Friary.

This is the list of all the missions preached by the Passionist Fathers in St. Patricks Province (Ireland and Scotland), from 1927 up until 1965.

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.

A small collection of records relating to Father Mathew Hall, Cork, which was opened in 1907. The series is divided into two sub-series. The first includes general organisational records and the second contains material relating to the Feis Maitiú Corcaigh.