Patrician Year (1961): Official Hand-Book of the Dublin Congress

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Archbishop’s McQuaid’s Letter on Charitable Bodies

 
The following letter from the Most Rev. John Charles McQuaid, Archbishop of Dublin and Primate of Ireland, was read out in all the churches of the Diocese of Dublin on Sunday, 18th September, 1960:

In the Catholic Social Service Conference the financial year ends on June 30. The audited accounts for the past year reveal a wise administration of the charitable funds that the Faithful have generously put at the disposal of the Conference.

Of the £51,041 disbursed, only 2.27 per cent has been spent in administration.

This year, 21 Food Centres were maintained in which the poor, without any exception, could obtain each day a balanced meal. 2,379,979 meals were distributed.

St. Dominic & The Dominicans and The Dominicans in Ireland

The Revolution Triumphant: Irish Hierarchy’s June Meeting, 1966

The following press release was issued by the Irish hierarchy following their meeting at St. Patrick’s Maynooth on the 21st-22nd June, 1966:

THE DEVELOPMENT OF MAYNOOTH

The Second Vatican Council has called for the development of Catholic University facilities, especially in the sphere of philosophy and theology, in order to show the harmony of Christian teaching with true human culture and scientific development, and to provide all priests, religious and laity with the fullest opportunity of Christian formation.

The Irish bishops at their June meeting have had under consideration how this development could be secured in this country, and propose to develop Maynooth as an open centre of higher studies, and to extend its facilities and courses so as to meet the requirements, not merely of priests, diocesan and regular, but also of brothers, nuns and laity.

The Revolution Triumphant: Irish Hierarchy’s June Meeting, 1965

The following press release was issued by the Irish hierarchy following their meeting at St. Patrick’s Maynooth on the 22nd-23rd June, 1965:

Among the matters discussed were:

SACRED LITURGY

In addition to proposals for more extensive use of the vernacular, draft texts of the “Prayer of the Faithful” and of the funeral service also were considered, and were referred to the Episcopal Liturgical Commission for revision.

A number of decisions also were taken to ensure the proper formation of the students of Maynooth in the doctrine and principles of the Constitution on the Liturgy. A Professor of Sacred Liturgy has been appointed and will pursue special studies at a liturgical institute before taking up his duties.

Liturgical actions in the college are to be carried out in conformity with the new liturgical norms. One of the oratories in the college is to be remodelled with an altar facing the congregation in order to familiarise the students with the new structure of the ceremonies.

Letter to the Catholic Clergy of Ireland by Dr. Bartholomew Woodlock, Rector of the Catholic University of Ireland

3rd November, 1873

Rev. Dear Sir,

Some months ago, as you are aware, a scheme of University Education for Ireland was introduced into Parliament. In it the declarations of our Prelates, and our own oft-repeated profession of the necessity of Catholic Education for Catholics, were ignored, nay, openly set at nought. While the existing system was acknowledged to be “miserably bad, scandalously bad” it was sought to substitute for it a more gigantic scheme of godless education under the supreme control of the State.

To the men who, during the last few years have done much to redress the numberless grievances of our country, and who have so often promised to undo, as far as possible, the misgovernment of the past, we ought not to impute other motives than those avowed by them when introducing the Irish University Bill of last session. But, judging the measure on its own merits, we are compelled to say that it evinced a total ignorance of the wants, or disregard for the wishes, of Catholic Ireland. And if English statesmanship, even when swayed by feelings the most friendly to our country, can or will produce nothing better, it is time for Irish Catholics to look for the redress of their admitted grievances elsewhere than to those with whom false liberalism and the theories of doctrinaires prevail over the sacred convictions of a whole nation in a matter which is part of their religion.

The Jesuits In America: Life Magazine, October 11th, 1954

Click here to read (for an index of the priests mentioned see: Good Jesuit, Bad Jesuit)

Click here to read the inaugural issue of America magazine, April 17th, 1909

Letter of Cardinal Cullen to the Catholic Clergy, Secular and Regular, of the Diocese of Dublin

6th November, 1873

Very Rev. and Dear Sir,

Within the present week an important circular regarding the Catholic University will be addressed to you by the Rector, the Very Rev. Monsignor Woodlock.

I beg of you to read that document for your faithful flocks, and at the same time to impress upon them the necessity of upholding the cause of religious education, and providing the youth of the country with the means of acquiring not only all useful scientific knowledge, but also solid instruction in the practices and doctrines of the one, holy, Catholic Church, out of which there is no salvation. If this be not done, and if children be not brought up in the fear and love of God, and inspired with a spirit of respect and obedience for the laws of God and the Church, they will forget the interests of their immortal souls, and their eternal salvation will be exposed to the greatest danger. For, according to the Scripture, if a young man gets into a wrong path, even when he grows old, he will not retire from it.

Irish Colleges on the Continent: Salamanca, Madrid and Alcalá de Henares

Irish College, Salamanca

From the Irish Ecclesiastical Record, December, 1872:

SALAMANCA

Before we begin our brief outline of this famous College, we feel bound to acknowledge our obligations to the writer of the able and original article in our July Number on the College of Lisbon. He has many sources of information not open to us, and we trust that he will kindly assist us in our present inquiry; also, as it is a subject with which he must be, from his position, perfectly familiar.

The College of Salamanca, in the Kingdom of Leon, in Spain, was founded in 1582 by the Rev. Thomas White, and endowed by the States of Castille and Leon for the education of Irish secular priests, and was one (1) of the first establishments the Irish Catholics obtained on the Continent after the Reformation. From the earliest times Ireland was, perhaps, more closely connected with Spain than with any other foreign country. The traditional belief of our people was that their ancestors had come immediately from Spain. Identity of national usages favoured this belief, which was further strengthened by frequent commercial intercourse. During the latter part of the sixteenth century a new motive of friendship was found in the unity of religious interests. Queen Elizabeth provoked a war with Spain by openly supporting the Dutch Protestants, who, from fanatical zeal, had risen against Philip; at the very same time she was persecuting her Catholic subjects in Ireland, and using every means to root out the ancient faith. The Irish chieftains fled to Spain for protection, and sought that religious freedom there which they could not enjoy at home. Thus were the Irish Catholics bound more closely than ever to their Spanish brethren, who, on the other hand, never failed to protect and support them in their distress. The first and most urgent want of Ireland was to provide for the education of her priesthood, and Spain was the first nation in Europe that founded Colleges for this purpose.

Irish Colleges on the Continent: Alcala, Seville and Lisbon

From the Irish Ecclesiastical Record, October, 1872:

The two interesting notices which have appeared on the Irish Colleges abroad make us conscious of the great blanks in our ecclesiastical history [see article below – shane], and make us feel the keenest regret at not knowing something more concerning the men, who, like Stapleton and Carney, served their Church and country in those colleges. Many of them who exercised great influence for good in their generation, and worked with zeal for the welfare of fatherland, dropped into such oblivion that even their names have remained unknown for more than two hundred years. One of these was “the very venerable Father James O’Carney,” of the Society of Jesus. Although he cannot well be identified with the Father James Carney mentioned in the July Record, (1) he was intimately connected with the Irish College of Salamanca, and, consequently, deserves a passing notice in our sketches of the Irish Colleges of the Continent.

F. Redan or Reade, S.J., in the preface to his Commentary on the Machabees, gives the following account of this distinguished Irishman: —

Jansenism and Irish Catholicism

“Jansenism”. The Oxford Companion to Irish History. 2007.

“Jansenism was viewed with great suspicion by Rome, and 17th-century Irish synods toed the Roman line. Indeed, while its moral rigorism made it attractive to elements of the Counter-Reformation church, Jansenism’s theological and political radicalism alienated both local hierarchies and Catholic monarchs. This was especially the case in France and most Irish clerical students there associated with the milieux hostile to the movement. Indeed their anti-Jansenist opinions were singled out for criticism by the pro-Jansenist journal Nouvelles ecclésiastiques, Irish clerics, in general, being more attracted to Jesuit-style humanism. The success of the anti-Jansenist bull Unigenitus (1713) marginalized the movement but it survived as a popular millenarian-cum-miracle cult. Neither as a theology nor as a political attitude did Jansenism recommend itself to the Irish Catholic community, either at home or abroad. The frequent claim that Irish Catholicism was Jansenist-influenced springs from the tendency to confuse Jansenism with mere moral rigorism.”

—Dr. Thomas O’Connor. Ph.D., is Senior Lecturer at the Department of History, National University of Ireland. He is the author of Irish Jansenists 1600-1670: politics and religion in Flanders, France, Ireland and Rome (Dublin, 2008), Strangers to Citizens: the Irish in Europe 1600-1800 (Dublin, 2008), An Irish Jansenist in seventeenth-century France: John Callaghan 1605-54 (Dublin, 2005) and An Irish Theologian in Enlightenment Europe: Luke Joseph Hooke 1714-96 (Dublin, 1995).

John Healy, Maynooth College: Its Centenary History (Dublin, 1895), p. 274

“During the eighteenth century many of the most eminent Churchmen in France were, to some extent, tinctured with these Jansenistic views, even when repudiating the Jansenistic errors regarding the operation of grace and free will. But although so many of our Irish ecclesiastics were educated in France during the eighteenth century, none of those who came to Ireland ever showed the slightest trace of this Jansenistic influence, either in their writings or their sermons. Nor has any respectable authority asserted, so far as we know, that the French Professors of Maynooth were in any way tinged with the spirit of Jansenism.”

—Most Rev. John Healy, D.D., LL.D., M.R.I.A.

Vexilla Regis: Maynooth Laymen’s Annual, 1951, p. 84

“Off the playing-fields [of Maynooth seminary] at the end of a short avenue of tall cypresses, there is a little cemetery. Here are the graves of some of the greatest men in the history of modern Irish Catholicism. Here, also, are the graves of Irish boys who had consecrated themselves to God but whom God took to Himself before they reached the priesthood. A few French priests rest here, too. For the original staff at Maynooth consisted of Irish priests from Paris and some French colleagues whom they brought with them. (To this day the College gown is an adaptation of that worn by the clerical professors at the Sorbonne in pre-Revolution times.)

Those gentle dead are sometimes accused of having brought Jansenism into Ireland. My friend, Mr. Tom Wall, Assistant Librarian at University College, Dublin, has written admirably on this silly accusation and on the whole history of the remarkable part played by Irish priests in Paris in the Jansenist controversy. The so-called Jansenism of late nineteenth century Ireland was nothing more than an element of Victorianism that came over with the compulsory English after the Famine.”

—Chevalier Thomas MacGreevy

Liturgical Reform in Ireland

Many thanks to Jaykay for recounting his experiences of the post-conciliar liturgical reforms:

The new version came in from the first Sunday in January 1970 – at least in Armagh Archdiocese. That would have been Sunday 4th January. I clearly remember that the church was packed. We kids had got our new books just after Christmas (probably again in Woolworths!) and I recall that it was quite confusing as we hadn’t done any of the preparatory stuff in school before Christmas. Even the priests made loads of “mistakes” (and at that time it was still common for older priests to lapse into Latin if they got distracted e.g. to say “Dominus vobis… erm, eh… The Lord be with you…”). Nobody laughed in those days, of course! We had to learn the new versions of the confiteor and Domine non sum dignus (we were still told to strike the breast at the correct places – something me and some people of my generation still do) but otherwise the Ordinary was unchanged – until 1975.

Cardinal Conway was in charge and was quite conservative, so there was very little, if any, “creativity” on the part of priests.  Most of the older priests were also quite conservative so we still had loads of Latin Benedictions, 40 hours, confraternities etc. It really didn’t change until the 80s. It’s still not too bad in my neck of the woods, but the banality is everywhere  e.g. no incense at the main Mass on Easter Sunday and the usual flat, boring “let’s get it over with” attitude. No wonder the average age is about 50+!

Irish Hierarchy’s Statement on Proselytism in Ireland

The following statement was issued in 1925 by the Irish hierarchy at their June meeting in St. Patrick’s College, Maynooth:

We are of the opinion that the Catholic public generally are not aware of the extent to which proselytism is carried on in this country, especially in large centres such as Dublin. It is no exaggeration to say that within recent years thousands of children, born of Catholic parents, have been robbed of their inheritance, the faith, owing to the nefarious activities of the proselytisers, who, well equipped with funds, seek their victims among the poor and the fallen.

In combatting this appalling evil the ‘Catholic Protection and Rescue Society’ (30 South Anne Street, Dublin) has been doing excellent work. It has saved hundreds of children and others from the clutches of the proselytiser. But it is sadly handicapped for want of funds.

A Catholic Catechism of Social Principles

1932 International Eucharistic Congress Hymn Book

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I’m very grateful to Jaykay (whose mother attended the childrens’ Mass in the Pheonix Park) for sending me this Hymn Book from the 1932 International Eucharistic Congress, Dublin. Jaykay notes that:

My mother would have been 12-13 at the time of the Congress. She had just started secondary in a convent school where they had a very good choir. They used to take part in Gregorian chant competitions for children and regularly won (now who says that there was no “participatio actuosa” prior to the new springtime in 1965??). Anyway, they had been prepared for months beforehand to take part in the children’s Mass in the Phoenix Park where the “Missa de Angelis” was sung, which was easy peasy to them – she told me they had about 4 other of the chant settings of the Mass which they sang regularly as well as the Te Deum and of course all the well-known ones such as Adoro Te and Veni Creator Spiritus etc. – not to mention the Dies Irae for the requiem.

So they went to Dublin on the train, in their confirmation dresses, and processed solemnly out to the Park for the Mass. Just imagine, thousands of kids – all immaculately disciplined – singing the Missa de Angelis!

I’m sure next year’s event will have something similar… NOT!!! We’ve definitely sung a new church into being 😦

Online photographs:

UCC Gallery (takes a minute to load; click on the photo subtitles to enlarge)

NLI Gallery (click on the photos on the right to enlarge)

Newsreel:

THE PAPAL LEGATE’S GREAT WELCOME!

A MILLION PEOPLE KNEEL IN WORSHIP

FOR IRELAND’S GREAT EUCHARISTIC CONGRESS

See also:

Festival of Faith – Fr Matthew Record

De Valera’s speech to the Papal Legate, Cardinal Lauri (extract)

Cardinal Lauri’s address to the welcoming crowd (extract)

Religion: In Dublin – Time

Rory O’Dwyer, a young historian at UCC, recently wrote a very good book on the Congress — which you can purchase here. He has an interesting overview of the Congress in History Ireland here.

Pastoral Letter of the Archbishops and Bishops of Ireland to the Clergy on Emigrant Problems

4th April, 1967

Dear Reverend Father,

At a recent meeting in Maynooth the bishops decided to send this letter to the clergy. The issue of such a joint letter, addressed by the Bishops to the priests only, is a rare event, which serves to underline the immense importance we attach to one particular branch of the sacred ministry. While we wish to express our appreciation and gratitude for the work you have done and are doing so zealously for all our faithful people, our chief object in writing this letter is to remind you of the special problems of our emigrants and to encourage you to continue and, if possible, to extend your pastoral ministry to those — especially the young — who are likely to leave this country to live or work in other lands.

The number of our people emigrating each year is now much less than it was some years ago and we all hope and pray that the number will continue to decline. Nevertheless, it is reasonable to assume that for some years to come many thousands of our young people will leave our shores every year to seek their livelihood abroad, particularly in Great Britain. Their going will leave us so much the poorer.

Yet these tens of thousands of men and women can be an enormous force for good in the lands they go to, if they have the right ideals and motives, and abilities properly developed. Without these the alien environment in which they find themselves may present serious dangers to the spiritual and moral welfare of the weaker ones.

The Historians of Ireland

The Rise and Fall of the Catholic Church in Ireland

The following is an editorial from Church and State magazine (the organ of the old Campaign to Seperate Church and State), January, 2010:

“The Age Of My Craven Deference Is Finally Over.” That was the headline on Professor Ronan Fanning’s article on the Murphy Report (Sun. Independent, 6 Dec.). Well, it was almost the headline. Fanning used the collective “our” rather than the personal “my”. But in the case of the Professor of Modern History at the chief College of the National University the personal and the collective merge. The Professor (singular) determines in great part what characterised the plurality of those who went through the educational system to its highest level.

It became well known to us long ago that the paid intelligentsia of the state were craven in their attitude towards the Church. They were sceptics in private but were cynically respectful in public, because they were craven.

Priests and People in Ireland

The following lecture was given to the annual Maynooth Union Summer School in 1957 by Rev. Kevin Smyth, S.J., Professor of Fundamental Theology at Milltown Park, Dublin.

Dr. Samuel Johnson said that the Irish were a very fair-minded people: he never heard one Irishman speaking well of another. The same sentiment was echoed unconsciously by an Irish priest when he was asked was there any prospect of the beatification of Father Willie Doyle: “No….you’ll never get one Irishman to swear to the sanctity of another.” This attitude causes a grave difficulty to anyone taking a Gallup poll about how people regard their priests in Ireland: the first thing that the subject thinks of is criticism. “The bitther word” rises only too readily to the lips of the Irishman, and if you were fool enough to ask a straight question of a layman, he would probably begin by translating your question into: “What have I got against the priests?”

On the other hand, just as the first reaction is one-sided, it is also often superficial, and the Irishman is as insincere in his blame as he is extravagant with it. Loose talk does not represent the permanent and deep-seated attitude of people towards priests, and most people are incapable of valid generalisations, and inarticulate about their most vital and fundamental loyalties. Our difficulty is therefore to assess the real relationship on its merits, apart from conventions and habits, and to distinguish glib criticism, which people do not really stand over, from the real discontent which may be as potentially explosive as it is silent and unformulated.

My own effort to get some facts, to relate particulars to the universal, to interpret such generalisations as I dared to form, has been haunted by misgivings. Ever since I accepted the invitation to read this paper I have been saying to myself: who am I to draw up the indictment of a nation? How does one take the pulse and the temperature of a people? My only excuse and encouragement is that each of you in the audience is better informed than myself, and therefore that each of you is even more keenly conscious of the difficulty of describing “the present position of Catholics in Ireland” than I am, so that I can count on your sympathy. The best I hope to do is to spark off discussion or contradiction on some points, so that you yourselves may complete and balance the picture, out of your better judgement and wider experience. At any rate, we shall be dwelling on matters about which we all care deeply: our own purposes are involved, as well as the great issues of Ireland’s Catholic future and her almost indispensable contribution to the Church in England and overseas.

The Catholic Bulletin; July, 1928

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Catholic Common Sense

The Integral Irish Tradition

The Treatment of Immigrants

The following statement was issued by the Catholic hierarchy of England and Wales during their Low Week meeting, 1954.

In accordance with the wishes of the Holy See we desire to draw attention to the situation arising in England and Wales from the presence here of a large number of refugees and of emigrants who have left their own countries in search of better conditions.

From the Continent, and especially from countries enslaved by Communists, there have come to this country some 200,000 Catholics. One hundred thousand of these are Poles and 25,000 Ukrainians, and there are considerable numbers of Latvians, Estonians, Lithuanians, Hungarians, Yugoslavs and Rumanians. Nor do we overlook several thousand Italians, Germans and Austrians.

Bishop Michael Browne on the Worship of the State

Bishop Michael Browne (right) with Cardinal Paolo Marella

The following is the Lenten pastoral letter of the Most Rev. Michael Browne, Bishop of Galway and Kilmacduagh, from 1939. The first part was read out in all churches of the diocese on Sunday, 19th February and the second part on Sunday, 26th February.

All Christians are familiar with the story of the conversion of St. Paul. He had been a bitter enemy of the disciples of Christ: he had even approved of putting them to death and assisted at the stoning of Stephen the first martyr. Now, breathing out threats and slaughter, he was on his way to Damascus with authority from the High Priest to arrest any Christians he might find there. As he was nearing the city, suddenly a bright light shone around him and falling to the ground he heard a voice saying: “Saul! Saul! Why persecutest thou Me?” He answered: “Who art thou, Lord?” and the reply came: “I am Jesus whom thou persecutest.”

These words of Christ carry a deep and important meaning. He did not say to Saul: “Why persecutest thou My disciples — or My Church?” He said: “Why persecutest thou Me?” He identified himself completely and entirely with His Church on this the first occasion when she had to suffer violence. He knew that the hatred and injury done to her would be done because she represents Him; because she preaches His doctrine and does His work.

It often seems strange — even to Catholics — that the Church, whose doctrine is so holy and whose work is so entirely devoted to the moral and religious welfare of men, should be constantly the object of hatred and victimization. What is really strange and tragic in human history is how men could have put the Christ Himself to death. When they ignored His doctrine and His miracles and crucified Him, we need not be astonished or pretend to be horrified that men misrepresent and ignore the doctrine and work of the Catholic Church. We should be prepared for it, for did He Himself not promise it? “If they persecuted Me they will persecute you.” “The disciple is not greater than the Master.” The fact that the Catholic Church suffers violence is a sign that she is the true Church, the body of Christ.

In this world men must be prepared to suffer in defence of truth and justice. John the Baptist, the precursor of Christ, was a holy man who offered injury to no one. Yet he was put to death, because he told a truth which was unpalatable to a wicked woman and a tyrant.

Pope Pius XII on the Irish Constitution

The following was an address given by Pope Pius XII to the Taoiseach, Mr. Éamon de Valera, at Castelgandolfo, 4th October, 1957.

With the special affection Our paternal heart has reserved these many years, as you well know, for your Emerald Isle, We welcome you this morning, Taoiseach, along with the official party, come to bear you such distinguished and gracious company.

Let the warmth and depth of its sincerity afford you, one and all, the best token of Our interest in the festive mission which brings you once more ‘home to Rome’; let it be a pledge renewed of abiding confidence in Our venerable brothers of the Irish Hierarchy, in priests and people, and a further mark of high esteem for your illustrious President, and for the Government, that has now, for the third time, entrusted to your practised and competent hand, the responsible post of Prime Minister.

The eventful years of grace which have passed since an Irish Government came into being have provided a confused and sorely stricken world with the heartening evidence of the capacity of a staunch, militantly Catholic people to govern itself wisely and efficiently, while respecting its fraternal obligations to the other nations of the human family.

Your Constitution (Bunreacht na hÉireann) is intended to be an instrument of ‘prudence, justice and charity’ at the service of a community which has never, through its long Christian history, had any doubt about the eternal, as well as the temporal implications, of that common good, which it professes to seek through the conjoined prayer, toil and oftentimes heroic sacrifice of its children.

Archbishop McQuaid’s Lenten Regulations, 1953

Most Rev. John Charles McQuaid, D.D. Archbishop of Dublin, Primate of Ireland

Dublin, 12th February, 1953.

I. The Season of Lent is set aside by the Church as a time of special prayer and penance. Usually, the Church prescribes the penance of fasting. If it is not possible to fast, other penances and works of charity ought with prudence to be undertaken by young and old alike. The general behaviour of a Catholic during Lent should be that of a person, who, at this season, keeps constantly in mind the Passion and Death of Our Divine Redeemer, Jesus Christ.

II. This year the general law of the Church concerning Lenten Fast and Abstinence is to be observed in this Diocese.

III. The following regulations are to be regarded as stating the law of the Church for those who are able to fast, without danger to their health, or without undue strain upon their source of income.

Dublin Institute of Catholic Sociology: Manual of Social Ethics; 1956

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The Dublin Institute of Catholic Sociology was founded in 1950 by the Most Rev. John Charles McQuaid, Archbishop of Dublin and Primate of Ireland. The Institute was established to equip Catholics with a greater knowledge of Catholic Social Teaching and gave courses to the general public, of both genders and all social backgrounds, on political science, Irish culture, economics, theology, the philosophy of Marxism, Irish and Church history, industrial relations, social and general ethics, sacred scripture, rural life and its problems, modern science, literature, drama, film appreciation, the Irish Constitution, public speaking and the social encyclicals. The courses rapidly became so popular that the Institute was forced to transfer its premises from 14 Gardiner Place to 66 Eccles Street. The Institute boasted an extensive library and a vibrant debating society, to which all third level students were invited to join. Discussions in classes were lively and questions were invited after each lecture. Enrolling students were given the option of undertaking a three-year comprehensive Diploma or a one-year course in a particular subject. The Institute also organized special lectures throughout the island and arranged courses to train priests in the use of the media, under the auspices of the Irish bishops’ Catholic Television Interim Committee. The annual Social Study Congress always hosted a wide-ranging assortment of speakers; for example, in 1959, discussing the theme “A World To Win”, students heard from, inter alia, Douglas A. Hyde, ex-CPGB activist and former news editor of the Daily Worker (now Morning Star), the Most Rev. Dr. Heenan, Archbishop of Liverpool and subsequently Cardinal Archbishop of Westminster, Baroness Bosch van Drakestein, president of the Grail Movement, and the black Rhodesian Bernard Chidzero, later to become chair of the IMF/World Bank Development Committee, Zimbabwe’s first finance minister and candidate for UN Secretary General in 1991. Following the Second Vatican Council, the Institute was reconstituted into the Dublin Institute of Adult Education in 1966.

A Catholic Social Catechism

See also: A Catechism of the Social Question

Hibernian Journal; December, 1927

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Rev. William Conway on The Church and State-Control

Click on cover to read in full (pdf)

The following biography of Cardinal Conway is from Florida International University Library:

Archbishop McQuaid on Catholic Education: its function and scope

The Ethics of Interest