John MacHale

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Born March 6, 1791 at Tubbernavine, Co. Mayo,Ireland; died atTuam, November 4, 1881.

He was so feeble at his birth that he wasbaptized at home by Father Conroy, who, six years later, wasunjustly hanged during theIrish Rebellion. ThoughIrish was always spoken by the peasants at that time, the MacHale children were all taught English. When he was old enough John ran barefoot with his brothers to the hedge-school, then the sole means of instruction forCatholic peasant children, who on fine days conned their lessons in a dry ditch under a hedge, and in wet weather were gathered into a rough barn. John was an eager pupil, and listened attentively to lives ofsaints, legends, national songs, and historical tales, related by his elders, as well as to the accounts of theFrench Revolution given by an eyewitness, his uncle, Father MacHale, who had just escaped fromFrance. Three important events happened during John's sixth year: theIrish Rebellion of 1798; the landing atKillala of French troops, whom the boy, hidden in a stacked sheaf of flax, watched marching through a mountain pass to Castlebar; and a few months later the brutal execution of Father Conroy on afalse charge of high treason. These occurrences made an indelible impression upon the child's singularly acute mind. Afterschool hours he betook himself to the study ofIrish history, under the guidance of an excellent old scholar in the neighborhood. Being destined for thepriesthood the boy was sent to aschool at Castlebar to learn Latin, Greek, and English grammar. In his sixteenth year theBishop ofKillala gave him a bursarship in theecclesiastical college atMaynooth.

The emigrantFrenchpriests who then taught atMaynooth, appreciated the linguistic aptitude of the young man and taught him not only French, but also Latin, Greek, Italian, German, Hebrew, and the English classics. After seven years of hard work, having acquired a profoundknowledge oftheology, he was appointed in 1814 lecturer in thatscience, although only a sub-deacon. Before the end of the year, however, at the age of twenty-four, he wasordained apriest byDr. Murray,Archbishop ofDublin. Father MacHale continued his lectures atMaynooth until 1820, when he was nominated professor oftheology. He was much esteemed by his students, whom he strove to render aszealous, earnest, and sincere as himself, and he never failed to give them very practical advice about theirduties and studies.

Dr. MacHale was then above medium height, of rather an athletic figure. Dignified and reserved in demeanour, his simple and unassuming manners and attractive conversation procured him many admirers, including the Duke of Leinster, who often invited him to Carton, where he had frequent opportunities of meeting men capable of appreciating hisintellect and character. About this period he commenced a series of letters signed "Hierophilus", vigorously attacking theIrish Established Church. They attracted the notice of Daniel O,Connell and led to a very sincere friendship between these twoIrish patriots. In 1825,Leo XII appointed himBishop ofMaronia,in partibus, and coadjutor to Dr. Waldron,Bishop ofKillala. After hisconsecration inMaynooth Collegechapel, the newprelate, who was warmly received by Dr. Waldron and his people, devoted himself to his sacredduties. He preachedIrish and English sermons, and superintended the missions given in the diocese for the Jubilee of 1825. The next year Dr. MacHale joinedBishop Doyle ("J.K.L") in denouncing the proselytising Kildare Street Society ofDublin to which the Government unjustifiably gave countenance. He also attended the annual meeting of theIrishbishops, and gave evidence atMaynooth College before the Parliamentary Commissioners then inquiring into the condition ofeducation inIreland.

About this time he also revised atheological manual "On the Evidences and Doctrines of the Catholic Church", afterwards translated into German. With his friend and ally, Daniel O'Connell, MacHale took a prominent part in the important question of Catholic Emancipation, impeaching in unmeasured terms the severities of the penal code, which brandedCatholics with the stamp of inferiority. During 1826 hiszeal was omnipresent; "he spoke to the people in secret and public, by night and by day, on the highways and in places of public resort, calling up the memories of the past, denouncing the wrongs of the present, and promising imperishable rewards to those who should die in the struggle for theirfaith. He called on the Government to remember how the Union was carried by Mr. Pitt on the distinct assurance and implied promise that Catholic Emancipation, which had been denied by theIrish Parliament, should be granted by the Parliament of the Empire" (Burke, "The History of theCatholic Archbishops ofTuam").

In two letters written to the Prime Minister, Earl Grey, he described the distress occasioned by starvation and fever in Connaught, the ruin of the linen trade, the vestry tax for the benefit ofProtestant churches, thetithes to theProtestantclergy, whichCatholics wereobliged to pay as well as theirProtestant countrymen, the exorbitant rents extracted by absentee landlords, and the crying abuse of forcing the peasantry to buy seed-corn and seed-potatoes from landlords and agents atusurious charges. No attention was vouchsafed to these letters. Dr. MacHale accompanied toLondon a deputation of Mayo gentlemen, who received only meaningless assurances from Earl Grey. After witnessing thecoronation of William IV atWestminster Abbey, thebishop, requiring change of air on account of ill-health, went on toRome, but not before he had addressed to the premier another letter informing him that the scarcity inIreland "was a famine in the midst of plenty, the oats being exported to pay rents,tithes, etc., and that the English people were actually sending back in charity what had originally grown onIrish soilplus freightage and insurance". It may be observed that Dr. MacHale never blamed the English people, whose generosity he ever acknowledged. On the other hand he severely condemned the Government for its incapacity, its indifference to the wrongs ofIreland, that aroused in theIrish peasantry a sullenhatred unknown to their more simple-minded forefathers. During an absence of sixteen months he wrote excellent descriptive letters of all he saw on the Continent. They were eagerly read in "The Freeman's Journal", while the sermons he preached inRome were so admired that they were translated into Italian. Amid the varied interests of theEternal City he was ever mindful ofIreland's woes and forwarded thence another protest to Earl Gray againsttithes, cess, and proselytism, this last grievance being then rampant, particularly in Western Connaught. On his return he became an opponent of the proposed system of National Schools, fearing that the bill as originally framed, was an insidious attempt to weaken thefaith ofIrish children.

Dr. Kelly,Archbishop ofTuam, died in 1834, and theclergy selected Dr. MacHale as one of three candidates, to the annoyance of the Government who despatched agents to induce thepope not to nominate theBishop ofMaronia to the vacant see.Gregory XVI dryly remarked "that ever since the Relief Bill had passed, the English Government never failed to interfere about every appointment as it fell vacant" (Greville, "Memoirs", pt. II). Disregarding their request, thepope appointed Dr. MacHaleArchbishop ofTuam. He was the firstprelate since theReformation, who had received his entireeducation inIreland. The corrupt practices of general parliamentary elections and theTithewar caused frequent rioting and bloodshed, and were the subjects of no little denunciation by the newarchbishop, until matters were tardily settled by the passing of a Tithes bill in 1838. In spite of the labours of hisdiocese, which he alwayszealously fulfilled, Archbishop MacHale now began in the newspapers a series of open letters to the Government, whereby he frequently harassed theministers into activity inIrish affairs. During the Autumn of 1835, he visited the Island of Achill, a stronghold of theBible Readers. In order to offset their proselytism, he sent thither morepriests andFranciscanmonks of theThird Order. Although Dr. MacHale had strong views as to the proper relief of the poor and theeducation of youth, he condemned the Poor Law, and the system of National Schools and Queen's Colleges as devised by the Government. He founded his ownschools, entrusting those for boys to theChristian Brothers andFranciscanmonks, whileSisters of Mercy and Presentation Nuns tought the girls. But the want of funds naturally restricted the number of theseschools which had to be supplemented by the National Board at a later period, when thenecessary amendments had been added to the Bill.

The Repeal of the Union, advocated by Daniel O'Connell, enlisted his ardent sympathy and he assisted the Liberator in many ways, and remitted subscriptions from hispriests for this purpose. We are told by his biographerO'Reilly, that like his friend, theprelate "was for a thorough and universal organisation ofIrishmen in a movement for obtaining by legal and peaceful agitation the restoration ofIreland's legislative independence". The Charitable Bequests Bill, formerly productive of numerous lawsuits owing to its animus against donations toreligious orders, was vehemently opposed by thearchbishop. In this he differed considerably from some otherIrishprelates, who thought that eachbishop should exercise his own judgment as to his acceptance of a commissionership on the Board, or as regarded the partial application of the Act. The latter has since then been so amended, that in its present form it is quite favourable toCatholic charities and theCatholic poor. In hiszeal for the cause of theCatholic religion and ofIreland, so long down-trodden, Dr. MacHale frequently incurred from his opponents the charge of intemperate language, something not altogether undeserved. He did not possess that suavity of manner which is so invaluable to leaders of men and public opinion, and so he alarmed or offended others. In his anxiety to reform abuses and to secure the welfare ofIreland, by an uncompromising and impetuouszeal, he made many bitter and unrelenting enemies. This was particularlytrue of Britishministers and their supporters, by whom he was dubbed "a firebrand", and "a dangerous demagogue". Cardinal Barnabo, Prefect ofPropaganda, who had serious disagreements with Dr. MacHale, declared he was a twice-dyed Irishman, a good man ever insisting on getting his own way. This excessive inflexibility, not sufficiently tempered byprudence, explains his more or less stormy career.

During the calamitous famine of 1846-47, nothing could exceed his energy and activity on behalf of the afflicted people. He vainly warned the Government as to the awful state ofIreland, reproached them for their dilatoriness in coming to the rescue, and held up the uselessness of relief works expended on high roads instead of on quays and piers to develop the sea fisheries. FromEngland as well as other parts of the world, cargoes of food were sent to the starvingIrish. Bread and soup were distributed from thearchbishop's own kitchen, and he drove about regularly to relieve hungry children and people too weak and infirm to seek for food inTuam. The enormous donations sent to him were punctiliously acknowledged, accounted for, and promptly disbursed by hisclergy among the victims of fever and famine. The death of Daniel O'Connell (1847) was a deep sorrow to Dr. MacHale. He was also much grieved at the dissentions of the Repealers, and the violent tactics of the YoungIreland Party, who would not listen to his wise and patriotic advice. In 1848, he visitedRome and by his representations toPius IX inflicted a deadly blow upon the Queen's Colleges. He also succeeded in preventing diplomatic intercourse between theBritish Government andRome. The Synod of Thurles, held in 1850, emphasized the different views entertained by thehierarchy respecting theeducation question. On that occasion Dr. MacHale strongly protested against giving any countenance to a mixed system ofeducation already condemned by thepope. During the recrudescence of "No Popery" in 1851, on the occasion of the re-establishment of the EnglishCatholichierarchy, and the passing of an intolerant Ecclesiastical Titles Bill that inflicted penalties upon anyRoman Catholicprelate who assumed the title of hissee, Dr. MacHale boldly signed his letters to Government on this subject "John,Archbishop ofTuam". This act of defiance so startled the Cabinet that it was considered more prudent not to attempt a prosecution and to allow the Bill to remain a dead letter.

As to the Catholic University, though Dr. MacHale had been foremost in advocating the project, he disagreed completely withDr. Cullen,Archbishop ofDublin (afterwardCardinal), concerning its management and control, and the appointment ofDr. Newman asrector. The want of concord among theIrishbishops on this question, and the honest but totally wrong opinions of Dr. MacHale, handicapped the newuniversity. Thearchbishop approved of Tenant Right and also of theIrish Tenant League. He wrote to O'Connell's son that it "was the assertion of the primitive right of man to enjoy in security and peace the fruit of his industry and labour". At a conference held inDublin, men of all creeds supported his views on "fixity of tenure, free sale, and fair rent". Though it is impossible to relate all the events of a life which the "Freeman's Journal" described as the history ofIreland for the greater part of the nineteenth century, enough has been written to show how by pen, word, and deed, "the Lion of Juda" endeavored to benefit his country. Toward the end of his life he withdrew very much from active politics, though he washappy enough to live to see the dawn of more prosperous days forIreland.

Notwithstanding his very advanced years, Dr. MacHale attended theVatican Council in 1869. With several distinguishedprelates of various nationalities, he thought that the favourable moment had not arrived for an immediate definition of thedogma ofpapal infallibility; consequently, he spoke and voted in the council against itspromulgation. Once thedogma had been defined, Dr. MacHale instantly submitted his judgment to theHoly See, and in his owncathedral he declared thedogma ofinfallibility "to be true Catholic doctrine, which hebelieved as hebelieved the Apostles' Creed", a public profession that further raised John ofTuam in the estimation of all who admired his great genius andvirtue. In 1877, to the disappointment of thearchbishop who desired that his nephew should be his co-adjutor, Dr. McEvilly,Bishop ofGalway, was elected by theclergy of the archdiocese, and was commanded byLeo XIII after some delay, to assume his post. Although the agedprelate had opposed this election as far as possible, he submitted to thepapal order, without protest or resentment. In private life Dr. MacHale never wasted time, for he was always employed in study, business andprayer. He was noted for his charity to thepoor, his strict fulfillment of every sacredduty, and the affectionate consideration and hospitality ever displayed towards hisclergy. His intense respect forsacerdotal dignity rendered him slow to reprimand, though he was inflexible in matters offaith and principle. Every Sunday he preached a sermon inIrish at thecathedral, and during hisdiocesan visitations he always addressed the poor people in their native tongue. On journeys he usually conversed inIrish with his attendantchaplain, and never addressed in any other tongue the poor people ofTuam or the beggars who greeted him whenever he went out. He always encouraged the preservation of theIrish language, and compiled in it acatechism and aprayer-book. Moreover, he made translations intoIrish of portions of theHoly Scripture as well as the magnificent Latinhymns, "Dies Irae" and "Stabat Mater". He translated intoIrishMoore's "Melodies" and Homer's "Iliad". In the preface to his translation of the first book of the "Iliad" he wrote that "there is noEuropean tongue better adapted than ours (Irish) to a full or perfect version of "Homer". TheseIrish works of Dr. MacHale excited the sincere admiration of all Celtic scholars who were able to appreciate the beauty of his classical Gaelic. He celebrated the golden jubilee of hisepiscopacy in 1875. The venerable old man lived for six more years, maintaining his usual mode of life as far as his strength permitted and making the visitations of hisdiocese. He preached his lastIrish sermon after his Sunday Mass, April, 1881. He died after a short illness, and is buried in Tuam Cathedral.

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