Part 2

Few dioceses of Ireland present so uninterrupted a succession of bishops as Achonry in the sixteenth century. Thomas Ford, Master of Arts, and an Augustin Canon of the Abbey of Saint Mary and Saint Petroc, in the diocese of Exeter, was appointed its bishop on the 13th of October, 1492, and after an episcopate of only a few years, had for his successor Thomas O'Congalan, "a man in great reputation, not only for his wisdom, but also for his charity to the poor". He, too, was summoned to his reward in 1508, and a Dominican Father, named Eugene O'Flanagan, was appointed to succeed him on the 22nd December, the same year. The Bull of his appointment to the See of Achonry is given by De Burgo, page 480, and it describes Dr. Eugene as "ordinis fratrum Praedicatorum professorem ac in Theologia Baccalaureum, in sacerdotio et aetate legitima constitutum cui apud Nos de Religionis zelo, literarum scientia, vitae munditia, honestate morum, spiritualium providentia, et temporalium circumspectione, ac aliis multiplicium virtutum donis, fide digna testimonia perhibentur". The learned historian of the Dominican order gives two other Briefs of the then reigning Pontiff, Julius the Second, by one of which the newly-appointed bishop was absolved from all irregularities and censures which he might perchance have incurred during his past life, whilst the other authorized him to receive episcopal consecration from any Catholic bishop he might choose, having communion with the Apostolic See. Dr. O'Flanagan was present in Rome at the time of his appointment to the see of Saint Nathy, and before his departure received from the Holy Father commendatory letters to King Henry the Seventh, from which we wish to give one extract, in order to place in clearer light the relations, so often mistaken or misrepresented, which subsisted between the English monarchs and the occupants of our episcopal sees. After stating that by Apostolic authority he had constituted Dr. O'Flanagan bishop of the vacant See of Achonry, Pope Julius thus addresses the English king:

"Cum itaque, Fili charissime, sit virtutis opus, Dei ministros benigno favore prosequi, ac eos verbis et operibus pro regis aeterni gloria venerari, serenitatem Vestram Regiam rogamus et hortamur attente quatenus eundem Eugenium electum, et praefatam Ecclesiam suae curae commissam, habens pro Nostra et Apostolicae Sedis reverentia propensius commendatos, in ampliandis et conservandis juribus suis sic eos benigni favoris auxilio prosequaris, ut idem Eugenius electus, tuae celsitudinis fultus praesidio in commisso sibi curae Pastoralis officio, possit, Deo propitio prosperari ac tibi exinde a Deo perennis vitae praemium, et a Nobis condigna proveniat actio gratiarum".

Dr. O'Flanagan had for his successor a bishop named _Cormac_, who seems to have held this see for about twelve years, and died before the close of 1529. During his episcopate a provincial synod was held in Galway the 27th of March, 1523, and amongst the signatures appended to its acts was that of "Cormacus Episcopus Akadensis manu propria". It was in this synod that the famous will of Dominick Lynch received the sanction of the western bishops. This will is memorable in the history of the period, not only as showing the affluence of the burgher class, but also on account of the testator's munificence to the Church, as an instance of which we may mention that among his various bequests there is one item assigning a legacy _to all the Convents of Ireland_. (See _Irish Arch. Miscel._, vol. i. pag. 76 seq.). Dr. Cormac was succeeded by a Dominican Father, named Owen, or Eugene, who, as is mentioned in a manuscript catalogue of Dominican bishops, held this see in 1530, and by his death in 1546, left it vacant for Fr. Thomas O'Fihely, of the order of Saint Augustine. This bishop was appointed on the 15th of January, 1547, as appears from the following consistorial record: "1547, die 15 Januarii S.S. providit Ecclesiae Achadensi in Hibernia vacanti per obitum Eugenii de persona P. Thomae Abbatis monasterii S. Augustini Mageonen. cum retentione monasterii". Dr. O'Fihely governed this see for eight years, till his translation to Leighlin, as we find thus recorded in the same consistorial acts: "1555, die 30 Augusti: S.S. praefecit Ecclesiae Laghlinensi Thomam Episcopum Acadensem cum retentione parochialis Ecclesiae Debellyns, Dublinensis Dioecesis". This translation to Leighlin is also commemorated by Herrera in his "Alphabetum Augustinianum", pag. 450. The Elizabethan Chancellor of Leighlin, Thady Dowling, in his Annals under the year 1554, gives the following entry: "Thomas Filay, alias Fighill, Minorum frater auctoritate Apostolica Episcopus Leighlinensis". (I.A.S. 1849, part 2nd, pag. 40.) The apparent discrepancy between this entry and the consistorial record may, perhaps, be referred to the well-known inaccuracy of the Anglo-Irish annalists, or perhaps the bishop himself exchanged the Augustinian order for that of St. Francis--similar changes from one religious order to another not being unfrequent in the sixteenth century.

Cormac O'Coyne was appointed his successor in the See of Achonry in 1556, and died in 1561. This prelate belonged to the order of Saint Francis, and was probably the same as "frater Cormacus, guardianus conventus fratrum Minorum de Galvia", who signed the decrees of the provincial synod of 1523 (I.A.S. Miscell., vol. i. pag. 81). The next bishop was appointed on 28th January, 1562, as is thus registered in the consistorial acts:--

"1562, die 28 Januarii: Referente Cardinale Morono Sua Sanctitas providit Ecclesiae Achadensi vacanti per obitum bon. mem. Cormaci O'Coyn nuper Episcopi Achadensis extra Romanam curiam defuncti de persona D. Eugenii O'Harth Hiberni ordinis praedicatorum Professoris, nobilis Catholici et concionatoris egregii commendati a R. P. Davide".

The _Pater David_ here referred to, was David Wolf, of the Society of Jesus, who was sent to Ireland as Apostolic Delegate in 1560, and received special instructions from the Holy See to select the most worthy members of the clergy for promotion to the various ecclesiastical preferments. One of the first thus chosen by Father Wolf and recommended to the Sovereign Pontiff, was Eugene O'Hart. The result more than justified his choice, for during the whole long reign of Elizabeth, Dr. O'Hart continued to illustrate our Church by his zeal, learning, and virtues. One of the good Jesuit's letters is still happily preserved. It is dated the 12th of October 1561, and gives us the following interesting particulars connected with the See of Achonry and its future bishop, Eugene O'Hart:--

"Bernard O'Huyghin, Bishop of Elphin, has resigned his bishoprick in favour of a Dominican Father, the Prior of Sligo, named Andrew Crean, a man of piety and sanctity, who is, moreover, held in great esteem by the laity, not so much for his learning as for his amiability and holiness.... Father Andrew is accompanied by another religious of the same order, named _Owen_ or _Eugene O'Harty_, a great preacher, of exemplary life, and full of zeal for the glory of God: he lived for about eight years in Paris, and I am of opinion (though he knows nothing of it, and goes thither on a quite different errand) that he would be a person well suited for a bishoprick. And should anything happen to Father Andrew, for accidents are the common lot of all, Father Eugene would be a good substitute, although the present bishop did not resign in his favour. Should it please God, however, to preserve Father Andrew, and appoint him to the See of Elphin, his companion might be appointed to the See of Achonry, which diocese has remained vacant since the demise of Cormac O'Coyn of happy memory, of the order of Saint Francis. The Cathedral Church of Achonry is at present used as a fortress by the gentry of the neighbourhood, and does not retain one vestige of the semblance of religion; and I am convinced that the aforesaid Eugene, by his good example and holy life, and with the aid of his friends, would be able to take back that church, and act with it as Dr. Christopher (Bodkin) did in Tuam". (See _Introd. to Abps. of Dublin_, pag. 86 seq.)

From this passage we learn that the Statement of De Burgo in regard of Dr. Eugene, is inexact: "from being Prior of the Convent of Sligo", he says "he was made Bishop of Achonry". (_Hib. Dom._, 486.) Dr. Eugene's companion, however, was the Prior, and not Dr. Eugene himself. His was a still higher post amongst the illustrious fathers of the Dominican Order, as we will just now learn from another ancient record.

The published writings of Rev. John Lynch, Archdeacon of Tuam, throw great light on the history of Ireland during the sixteenth and the beginning of the seventeenth century. He was known, however, to have composed other works, which till late years were supposed to be irretrievably lost. It was only two or three years ago that a large treatise "on the History of the Irish Church", by this learned archdeacon, was discovered in the Bodleian Library, and we learn from a few extracts which have been kindly communicated to us, that it is a work of paramount importance for illustrating the lives of some of the greatest ornaments of our island during the sad era of persecution. As regards the appointment of Dr. O'Hart, this work informs us that he was nephew of the preceding bishop, whom he styles _Cormack O'Quinn_, and when young, took the habit of the order of Saint Dominick in the convent of Sligo. In after years he was chosen Prior of this same convent, from which post he was advanced to be Provincial of the order in Ireland. It was whilst he discharged the duties of this important office that the sessions of the Council of Trent were re-opened in 1562, and he was unanimously chosen by his religious brethren to proceed thither as their procurator and representative. Father Wolf, however, made him bearer of letters to the Pope of still more momentous import, "_ut eum ad Episcopalem in Achadensi sede dignitatem eveheret_". Dr. Lynch adds, regarding his companion on this journey: "On his journey to Trent he was accompanied by another member of the convent of Sligo, Andrew O'Crean, who fell sick in France, and not being able to proceed further, there received letters from the Pope, appointing him Bishop of Elphin".

It was probably in Rome that Dr. O'Hart was raised to the episcopal dignity, and on the 25th of May, 1562, and accompanied by Dr. O'Herlihy, Bishop of Ross, and MacConghail, Bishop of Raphoe, he took his place amongst the assembled Fathers of Trent. The metrical catalogue of the bishops of this great Council describes these three ornaments of our Church as

"... Tres juvenes quos frigida Hibernia legat Eugenium, Thomamque bonos, justumque Donaldum Omnes ornatos ingens virtutibus orbis Misit ut hanc scabiem tollant, morbumque malignum Sacratis omnes induti tempora mitris".

The votes and arguments of Dr. O'Hart are especially commemorated in the acts of the subsequent sessions of the Council. Thus, on the question of ecclesiastical jurisdiction, some were anxious to expressly define that episcopal jurisdiction was derived immediately from God. This opinion, however, was warmly impugned by the Bishop of Achonry, who assigned the three following motives for rejecting it:--"1st, Were this jurisdiction derived immediately from God, we would have innumerable independent sources of authority, which would lead to anarchy and confusion. 2nd, Such an opinion leads towards the heretical tenets, and seems to favour the Anglican opinion, that the king is head of the Church, and that the bishops being consecrated by three other bishops, receive their authority from God. 3rd, Were such a doctrine once admitted, the Sovereign Pontiff could not deprive bishops of their jurisdiction, which is contrary to the prerogatives of the Holy See, and repugnant to the primary notion of the Christian Church". The opinion of Dr. O'Hart was embraced by almost all the other bishops, and the historian of the council adds: "Quae sententia omnibus placere maxime visa fuit". Even the Papal legates, when subsequently dealing with this controversy, expressly refer to the reasoning of our bishop. On another occasion, when the question of episcopal residence was discussed, an Irish bishop, who was probably Dr. Eugene, stated the following curious fact:--

"Est necessarium ut Praelati intersint in conciliis regum et principum, alias actum esset de religione in multis regnis. Nam in Hibernia cum ageretur concilium reginae Mariae et duo contenderent de Episcopatu, alter Catholicus, alter haereticus, dixit advocatus Catholici, adversarium esse repellendum quia obtinuit Episcopatum a rege schismatico Henrico VIII.; tunc statim praefecti consilio judicaverunt illium reum esse laesae majestatis. Ille respondit: rogo ut me audiatis; nam si Henricus fuit Catholicus, necesse est ut regina sit schismatica aut e contra; eligite ergo utrum velitis. Tunc praefecti, his auditis, illum absolverunt et eidem Episcopatum concesserunt".

The Acts of the Council register Dr. Eugene's name as follows:--"Eugenius Ohairt, Hibernus, ordinis Praedicatorum, Episcopus Acadensis". The synod being happily brought to a close, the good bishop hastened to his spiritual flock, and during the long eventful period of Elizabeth's reign, laboured indefatigably in ministering to their wants, and breaking to them the bread of life. He enjoyed at the same time the confidence of the Holy See, and several important commissions were entrusted to him. When in 1568 Dr. Creagh wrote from his prison to Rome, praying the Holy Father to appoint without delay a new bishop to the see of Clogher, Cardinal Morone presented his petition, and added: "Causa committi posset in partibus D. Episcopo Acadensi et aliquibus aliis comprovincialibus Episcopis". Amongst the papers of the same illustrious Cardinal, who was at this time "Protector of Ireland", there is another minute which records the following resolutions regarding our Irish Church: "The administration of the see of Armagh should be given to some prelate during the imprisonment of the archbishop, and should the Holy Father so approve, this prelate should be the Bishop of Achonry. The sum which is given to assist the Primate of Armagh should be transmitted through the President of the College of Louvain. In each province of Ireland one Catholic Bishop should be chosen by the Apostolic See, to give testimonials to those of the clergy who come to Rome, viz., in Ulster, the Bishop of Achonry, during the imprisonment of the Metropolitan; in Munster, the Bishop of Limerick; in Connaught, the same Bishop of Achonry; and in Leinster, too, the Bishop of Limerick" (_Ex Archiv. Sec. Vatic._). A few years later we find a brief addressed to "Eugenio Accadensi", granting him some special faculties, and moreover, authorizing him to make use of them throughout "the whole province of Tuam". The only other notice I have met with regarding Dr. Eugene connected with this period of his episcopate, is from the Vatican list of 1578, which gives the names of the clergy who were actually engaged in the mission in Ireland. The first name on the list is "Reverendissimus Edmundus Episcopus Corchagiensis, pulsus tamen Episcopatu". Next comes "Episcopus Rossensis doctus qui interfuit concilio Tridentino et ipse exulans". The third name is that of Dr. O'Hart, "Episcopus Accadensis ex ordine Praedicatorum".

Our Bishop was subjected to many annoyances and persecutions whilst Bingham administered the government of Connaught. This governor was a worthy agent of Elizabeth, imbued with her principles, and animated with her hatred of the Catholic faith: his cruel exactions and barbarity became proverbial in the West, and he reaped a rich harvest of maledictions from the good natives of that province. In Dowera's narrative, published by the Celtic Society in 1849, mention is incidentally made of an excursion of this governor to the episcopal town of Dr. Eugene: "he passed the mountain", says this narrative (pag. 207), "not far from an abbey called Banada, and encamped at night at O'Conroy (Achonry) a town of the Bishop Oharte". It seems to have been in some such excursion that Dr. Eugene was arrested in the beginning of 1585, and sent a close prisoner to Dublin Castle. Sir John Perrott, who was then Lord Deputy, commissioned the Protestant Archbishop of Armagh, Dr. Long, to visit him, and a fulsome letter of this dignitary to Walsingham, dated 4th June, 1585, reveals to us the important fact that the hopes and desires of the government of that period were precisely like those of the soupers of our own days. Dr. Long's letter is as follows: "Owen O'Hart, Bishop of Achanore, alias Achadensis, committed unto me by his Lordship to be conferred with, who was at the Council of Trent, is brought by the Lord's good direction to acknowledge his blindness, to prostrate himself before her majesty, whom he afore agreed to accurse in religion. So persuaded, I doubt not of great goodness to ensue by his means. He has resigned his Bishoprick and _no doubt_ (void of all temporizing) is thoroughly persuaded that the man of sin sitteth in Rome. I assure your honour if we used not this people more for gain than for conscience, here would the Lord's work be mightily advanced". (_Record Office, Ir. Cor._, vol. cxvii.) The Protestant primate soon found that these his desires and hopes were as groundless as his tenets, and hence, as soon as the circumstances permitted, Dr. Eugene was deprived of his temporalities, and a crown nominee was appointed to administer the see of Achonry. Perrott, however, was for the present anxious to conciliate the powerful septs of the Western Province, most of whom were closely allied to the O'Harts, and hence he gave full liberty to our Bishop on his acknowledging the sovereignty of Elizabeth. In an indenture made on 23rd September, 1585, the various members of the O'Hart family and other Western septs submitted to hold their lands from the crown, and amongst the favours granted in return by the lord deputy, we find it decreed "that the Lord Bishop of Aghconry shall have four quarters of land adjoining his house or town of Skrine in the barony of Tireragh, free, and six quarters as a demesne to his house or town of Achonry in the barony of Magheraleyny, free" (_Morrin's Calendar_, ii. pag. 150; and publications of I. A. S. 1846, pag. 345). In another inquisition which was held in 1558, we find it further mentioned that the Bishop of Achonry was allowed to hold one quarter of land in Kilmore in the barony of Belaghanes, commonly called Mac Costello's country (_Morrin_, ib., pag. 141). There is also a State Paper of 1586, which not only mentions Dr. O'Hart as Bishop of Achonry, but further adds that the friars then held in peace their abbeys and houses throughout all Sligo and Mayo. As soon, however, as the government found itself sufficiently strong to despise the O'Harts and their dependants, a Protestant Bishop was appointed to hold this see. Dr. Mant, indeed, is of opinion that Miler McGrath, appointed in 1607, was the first crown nominee to Achonry. Archdeacon Cotton is more discreet in his statement: "Queen Elizabeth", he says, "appears to have neglected filling up this see, as well as some few others, during great part of her reign". Ware, too, only obscurely hinted that, besides the Catholic Bishop Eugene, there was another contemporary of the same name holding from the crown the see of Achonry. Nothing more, however, was known about this Bishop till the manuscript history by Archdeacon Lynch, above referred to, disclosed to us some remarkable features of his ministry. This contemporary Protestant Bishop of Achonry was Eugene O'Conor, who, from being dean of this see, was appointed by letters patent of 1st December, 1591, Bishop of Killala and administrator of Achonry. Dr. O'Hart had been in early life the friend and school companion of this court favourite, and hence easily persuaded him not to interfere in the spiritual administration of the diocese, engaging, on the other hand, to pay him annually one hundred and eighty marks, that is, the full revenue of the see. One passage of this narrative is so important, that we must cite the original words of the learned Lynch: "Id etiam commodi ex episcopatibus Achadensi et Alladensi Eugenio O'Conor ab Elizabeth Regina collatis hausit, ut ab illa sede sua minime motus fuerit, utpote cui arcto amicitiae nexu ante religionis mutationem devinctus fuerat, sed centum et octaginta marcarum censu veteri sodali quotannis persoluto quietem sibi et functiones episcopales intra suae Dioecesis fines obeundi potestatem comparavit. Et alter ille Eugenius ideo tantum a fide descivit, ut se fluxis et caducis divitiis et voluptatibus expleret". By this means Dr. O'Hart secured peace for his diocese during the remainder of Elizabeth's reign; if the temporalities were lost, his spiritual fold, at least, was preserved from the wolves that threatened it, and the good Bishop was enabled to continue undisturbed to instruct his faithful children, and dispense to them the blessings of our holy faith. It was in 1597 that the Franciscan Superior, Father Mooney, visited the western convents of his order. During this visitation he met with Dr. O'Hart, and in the narrative which he subsequently composed, he describes our good bishop as being then venerable for his years, and still not deficient in strength and energy, "grandaevus, robustus tamen". For six years more Dr. O'Hart continued to rule the see of Achonry, till at length, having survived the arch-enemy of his Church and country, he, in 1603, yielded his soul to God, having attained the forty-third year of his episcopate, and the one-hundredth of his age. He was interred in his cathedral church, and Lynch describes his place of sepulture as being "prope aram principalem suae Ecclesiae in cornu Evangelii".

THE ETERNAL PUNISHMENT OF THE WICKED.

_Eternal Punishment and Eternal Death._ An Essay. By James Barlow, M.A., Fellow and Tutor of Trinity College, Dublin. London: Longman and Co., 1865.

There is a class of writers at the present day, who believe themselves good Christians, and yet whose spirit contrasts very strangely with the spirit of the Gospel. It was a maxim of St. Paul, that every understanding should be made "captive unto the obedience of Christ".[2] But in the nineteenth century Christian philosophers are found who presume to sit in judgment on the doctrine of Christ, and to measure it by the standard of human reason. Mr. Barlow's book, we regret to say, partakes largely of this spirit, equally at variance with the faith of the Catholic Church and with the maxims of Inspired Scripture. It is fit, therefore, that the _Irish Ecclesiastical Record_ should raise its voice to expose the dangerous tendency of his principles and the fallacy of his arguments.