In 1963 the world was rocked by the death of John F. Kennedy, president of the United States of America. One year later the world of Catholic spirituality was rocked by the death of Dom Eugene Boylan. The comparison is less than superficial: both men found favour with women, both were known as charming and capable entertainers, both became unexpected leaders who frequently challenged authority; both were gone before their time. In Dom Eugene Boylan Thomas J. Morrissey tells the untold story: the life of a prize-winning student, music-lover, ladies’ man and physicist who became the great spiritual writer of groundbreaking titles like This Tremendous Lover. Demonstrating that Boylan’s life shaped his familial spirituality of love, which for many pre-empted the innovations of the Second Vatican Council, Morrissey recovers the unique worldliness of Boylan’s spirituality by turning to the worldliness of his life: where he roamed from Austria to Australia, the USA to Ireland. Some say the jaw dropped feet not inches when the young Kevin Boylan announced his intention to join the Cistercians; in Dom Eugene Boylan jaw and mouth are gently reunited, as two worlds are joined in symbiosis: the world of man and of monk united by the greatest theme, God’s love.
Unholy murder is just the beginning of the ritual... When Donovan Graham, newly-graduated occult scholar, helps the NYPD investigate a man killed by scorpions in a midtown hotel, he learns the world is far stranger and deadlier than his studies ever suggested. Evidence forces his academic skepticism to give way to astonished belief that ancient evil exists, and the more he investigates, the higher it rises to overshadow the normality of his life. Can he save those he loves from its power? In a Central Park overrun with madness, a suave sociopath seeks to achieve his darkest desires by tearing apart the world. Battling him through death and beyond, Donovan risks his soul to learn reality is flexible, and even the impossible can be had if a high enough price is paid... Faustus Resurrectus. Evil Is Forever. Death Isn't.
Donegan and the Panama Canal is a fictionalized, first person story of why and how the United States built a canal in Panama in 1903. This story is a sequel to Mr. Morrisseys previous novel of the Spanish-American War, Donegan and the Splendid Little War. No one had previously written an historical novel of either of these events. The title character of Donegan and the Panama Canal is Patrick Donegan (1875-1958), the son of Irish immigrants to Philadelphia. Donegan belatedly wrote this memoir in 1953, but his grandson Thomas Morrissey did not publish it for another fifty years. Patrick Donegan had previously served on a Spanish merchant ship for two years before its captain stranded him in Santiago de Cuba in 1895. He became a war profiteer during the Cuban revolt against Spain, and wrote propaganda articles for the Cubans before William Randolph Hearst hired him to write for the New York Journal. Donegan and the Splendid Little War relates how Donegan wrote biased pro-Cuban stories for Hearst. He telegrammed a misleading account of the explosion of the American battleship Maine, which ultimately caused the United States to declare war on Spain. He accompanied Theodore Roosevelt and the Rough Riders in their famous charge up San Juan Hill. He published an exclusive, eyewitness account of President McKinleys assassination, but Hearst fired him when Joseph Pulitzer discovered that Donegan had written a short poem that may have inspired McKinleys assassin. Donegan left the field of journalism and secretly became a lobbyist for the Panama Canal. Donegan and the Panama Canal tells the story how Hearst ordered Donegan, a year before he fired him in 1901, to sail around South America and disembark at the west coast of Nicaragua. Hearst, a Nicaraguan Canal partisan, did not know that Donegan had already promised Philippe Bunau-Varilla, a French engineer who had served in Ferdinand de Lesseps earlier ill-fated attempt to build a canal in Panama, that he would support a Panama Canal. Captain Michael Healy piloted the ship that carried Donegan during their long journey through the Strait of Magellan to Central America. Donegan traveled through Nicaragua, and interviewed her president and the American minister. He wrote many negative articles about Nicaragua, and warned the American public that many active and dangerous volcanoes flourished in Nicaragua that could easily destroy any canal built there. Hearst appointed Donegan to cover the Washington political scene when he returned to New York. Donegan accompanied Philippe Bunau-Varilla when this French lobbyist promoted the Panama Canal in many speeches throughout the United States. Bunau-Varilla convinced Senator Mark Hanna, President William McKinleys eminence grise, that the Panama site was preferable to Nicaragua. McKinley remained non-committal about where to build the canal, but Senator John Tyler Morgan of Alabama, the chief Nicaragua advocate, viciously attacked Philippe and Donegans Panama site. After Hearst fired him after President McKinleys assassination, Donegan sailed to France where he met William Nelson Cromwell, the legal representative of the Panama Railroad and the New Panama Canal Company. Donegan agreed to work with Cromwell on the canal question although he personally despised him. Donegan conferred with Bunau-Varilla in France, but they quickly returned to America when they heard that Congress would soon vote on whether the canal should be built in Panama or Nicaragua. All seemed lost when the House of Representatives overwhelmingly supported Nicaragua. Bunau-Varilla influenced the French Canal Company to lower the price for its canal concession, and Donegan influenced President Roosevelt, who previously favored Nicaragua, to support the Panama site. Congress had to make the final decision about the canal site. Senator Morgans Committee on Interoceanic Canals supported the Nicaragua Canal. Morgan and other senators argued that no can
John Delaney influenced many people but left scarcely any mark in recorded history. Born in Dublin and educated in Limerick, he became a Jesuit in Belgium before going to work in Ceylon. He returned to Dublin in 1913 and during the Easter Week insurrection, 1916, he walked from one point of military activity to another, chronicling all he saw in his diary. This volume contains extracts from his eye-witness accounts of the effects of 1916 on ordinary people in Dublin and its suburbs. In 1917 Delaney was appointed as a war chaplain, serving in France and Flanders, 1917-1919. He received the Military Cross for outstanding bravery and dedication to his men. His letters home from the front are reproduced here, giving first hand accounts of his experiences on the battlefields. Following the war, he returned to Ceylon. When his health broke down eleven years later, he came back to Dublin. With renewed energy he threw himself into the work of the Jesuit mission staff, who gave retreats and parish missions throughout Ireland. He died in 1956.
Daniel Murray was undoubtedly the outstanding Irish Catholic archbishop of the nineteenth century. He was a man of elegance and charm, ready to listen to others and to find good in them. To the redoubtable Bishop Doyle of Kildare and Leighlin, the archbishop was ‘an angel of a man’.His concern for the education of the poor led to the founding of the Irish Sisters of Charity and the invitation to Dublin of the Sisters of Mercy and the Irish Christian Brothers. His interest in the education of the middle class was manifested in the foundation of the Sisters of Loreto and in his support for the schools of the Jesuits and the Vincentians. A man of great pastoral energy, he built numerous churches and readily encouraged lay involvement in the work of the diocese. He was actively involved in assisting the Holy See in the appointment of priests and bishops around the world and his efforts to provide aid to the needy during the Great Famine, and the veneration and respect he inspired in his clergy, further contributed to the high esteem in which he was held. And yet, he is a virtually forgotten figure in Irish history.This neglect is related to the stance he took on some issues of the day – his support for certain government initiatives, his opposition to his clergy’s involvement in politics, and his caution about openly supporting Repeal.
In the first full-length study in English of Carlo Collodi's The Adventures of Pinocchio, the authors show how the checkered history of the puppet illuminates social change from the pre World War One era to the present. The authors argue that most Americans know a trivialized, diluted version of the tale, one such source is Disney's perennial classic. The authors also discover that when adults are introduced to the 'real' story, they often deem it as unsuitable for children. Placing the puppet in a variety of contexts, the authors chart the progression of this childhood tale that has frequently undergone dramatic revisions to suit America's idea of children's literature.
In 16th and 17th century Ireland religion and nationality fused together in a people’s struggle to survive. In that struggle the country’s links with Europe provided a life line. Members of religious orders, with their international roots, played an important role. Among them were the Irish Jesuits, who adapted to a variety of situations – from quiet work in Irish towns to serving as an emissary for Hugh O’Neill in the south of Ireland and in the courts of Rome and Spain, and then founding seminary colleges in Spain and Portugal from which young Irishmen returned to keep faith and hope alive. In the seventeenth century persecution was more haphazard. There were opportunities for preaching and teaching and, at time, especially during the Confederation of Kilkenny in the 1640s, for the open celebration of one’s religion. This freedom gave way to the savage persecution under Cromwell, which resulted in the killing of some Jesuits and others being forced to find shelter in caves, sepulchres, and bogs, the Jesuit superior dying alone in a shepherd’s hut on an island off Galway. There followed a time of more relaxed laws during which Irish Jesuits publicly ran schools in New Ross and, for Oliver Plunkett, in Drogheda, but persecution soon resumed and Oliver Plunkett was arrested and martyred. At the end of the century, as the forces of King James II were finally defeated, some Jesuits lived and worked through the sieges of Limerick and then nerved themselves to face the Penal Laws in the new century.
This account of the Irish Jesuits from 1695 to 1811 is concerned with those who lived and worked in Dublin and, in particular, with a central figure, the quite remarkable educationalist and pastor, Thomas Betagh. As we shall see, two other Jesuits also played a large part in the life of Betagh: John Austin, who was his teacher and subsequently a colleague, and James Philip Mulcaile, who was a friend, colleague and near contemporary. The life and work of Betagh can only be understood in the context of his time: not only the history of Ireland in the eighteenth century, but also the political, cultural and religious developments in western Europe.
I started writing poems when I was six years old. I thank the Beatles for inspiration. Also, I hope (you) the reader enjoy these writings with a laugh or a smile. This is my one true hope. I have not named any of these poems as I believe titles would take away from the readers (your) imagination. I hope these writings touch you.
Edward Cahill SJ was a well-known and influential figure in Ireland during the early decades of the new Irish state. As Professor of Ecclesiastical History and Sociology at the Jesuit House of Studies in Dublin, his research led him to view liberalism as the great enemy of the faith and spiritual values of the majority of the Irish people. He identified with liberalism the exclusion of God from public life and a strong emphasis on secularism, and also the excesses of laissez-faire capitalism. He sought to counter this by teaching a Christian sociology based on the papal social encyclicals. Cahill gathered around him a lay organisation of men and women drawn from all walks of life, known as An Ríoghacht, which became influential in the 1930s. Mr and Mrs de Valera were good friends of Cahill and shared many of his views. His magnum opus, widely read at the time, was entitled The Framework of a Christian State.
Reel Rebels examines major films by directors who have been called auteurs by some and hacks by others. 'Rebel' is a word that is tossed around too flippantly these days. Who is truly a Reel Rebel? Someone who creates cinema that is original, timely and critical of a historical period and citizenry; someone who paints with celluloid in a way that sets him/her apart from others in the industry; someone whose films elicit love or vilification from audiences; someone whose cinema entertains moviegoers and makes them think - and feel ashamed, guilty, happy, and sad. A Reel Rebel is someone who challenges men and women to reevaluate the way we label and treat each other; someone whose motion pictures rouse viewers to action; someone who keeps making movies regardless of whether or not s/he has major studio backing. Reel Rebels features insightful criticism by Thomas J. Morrissey, Kelly L. Goodridge, Tracie Church Guzzio, Lou Orfanella, Kathy Davis Patterson, and Oscar De Los Santos.
A recently uncovered first-hand account of Dublin's 1916 Easter Rising, and the front lines of WWI, from the keen eye of Jesuit John Delaney. With black & white photos.
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.