Rev. Joseph Falciano FSSP. First Mass Tour.

Deacon Joseph Marie Falciano, FSSP.

Text and Illustration: 

THE SOCIETY OF SAINT HUGH OF CLUNY

Illustration: CHURCH OF SAINT AGNES

Deacon Joseph Marie Falciano, FSSP, will be Ordained 

to the Priesthood at Saint Cecilia Cathedral, Omaha, Nebraska, on 28 May 2026. 

His First Mass will follow on 29 May 2026 at the 

Carmel of Jesus, Mary, and Joseph, in Valpraiso, Nebraska. 

 Prior to entering the FSSP Seminary, Deacon Falciano 

was a resident of the Bronx and a Parishioner 

at Saint Mary’s Church, Norwalk, Connecticut.

He will be coming to the Connecticut / New York area, soon. 

Here follows a schedule of First Masses:

Tuesday, 9 June 2026: 

Saint Mary’s Church, 

Norwalk, Connecticut. 

1900 hrs. 

Solemn Mass.

Reception to follow.

Wednesday, 10 June 2026.

Saint Josaphat Oratory, 

Bayside, Queens, New York.

1900 hrs.

Solemn Mass.

Reception to follow.

Friday, 12 June 2026.

Saint Vincent Ferrer Church, 

New York.

0930 hrs.

Solemn Mass.

Feast of The Sacred Heart.

“Missa Pange Lingua” 

by Josquin des Prez.

Saturday, 13 June 2026.

Saint Margaret of Cortona Church, 

Bronx, New York.

1000 hrs.

Solemn Mass.

Sunday, 14 June 2026.

Annunciation Church, 

Crestwood, New York.

1400 hrs.

Solemn Mass.

Reception to follow.

Enclave ? Exclave ? Semi-Enclave ? Semi-Exclave ? Pene-Exclave ? Counter-Enclave ? Second-Order Enclave ? Counter-Counter-Enclave ? Enclaved Territory ? Third-Order Enclave ? My Brain Hurts.

Explanatory diagram of territorial discontinuities:

Enclaves and Exclaves.

Date: 17 April 2014.

Source: https://commons.wikimedia.org/

wiki/File:Diagrama_enclave_exclave.svg

Author: Gazilion

(Wikimedia Commons)

Different territories (countries, states, counties, municipalities, etc.) are represented by different 

colours and letters.

Separated parts of the same territory are represented 

by the same colour and letter, with a different number 

added to each smaller part of that territory (the 

main part is identified by the letter only). 

 A: 

Possesses five Exclaves (A1, A2, A3, A4, A5).

It is impossible to go from the main part of A to 

any of these parts going only through territory of A.

 However: A1 and A2 are not Enclaves: Neither of 

them is surrounded by a single “foreign” territory;

A1 is a Semi-Enclave and a Semi-Exclave: 

It has an unsurrounded sea border;

A2 is an Exclave of A: It is separated from A;

A3 is an Enclave: It is totally surrounded by B;

A4 and A5 are Counter-Enclaves (also known as 

Second-Order Enclaves): Territories belonging to A 

that are encroached inside the enclave E; 

A contains one Enclave (E): 

“Foreign” territory totally surrounded by territory of A;

A contains one Counter-Counter-Enclave, 

or, Third-Order Enclave (E1).

B:

Contains two Enclaves (A3 and D).

C:

Continuous territory, contains no Enclave nor Exclave.

D:

Is an Enclaved Territory: It is territorially continuous, 

but its territory is totally surrounded by a single 

“foreign” territory (B).

E:

Is an Enclaved Territory: it is inside A;

Contains two Enclaves (A4 and A5), which are Counter-Enclaves of A;

Possesses one Counter-Enclave (E1), which is a Counter-Counter-Enclave as viewed by A and contained within A5.

In topological terms, A and E are each (sets of) non-connected surfaces, and B, C and D are connected surfaces. 

However, C and D are also simply connected surfaces, while B is not (it has first Betti number 2, the number of “holes” in B).

Text and Illustrations from Wikipedia - the free encyclopædia,

unless stated otherwise.

An Enclave is a territory that is entirely surrounded by the territory of only one other state or entity.

Such territory can be a small territory as part of a larger one.[1] Enclaves may also exist within territorial waters.[2]: 60  

Enclave is sometimes used improperly to denote a territory that is only partly surrounded by another state.[1] 

Many Enclaves are also Exclaves, but some are not, for example Vatican City and San Marino (both Enclaved by Italy) and Lesotho (Enclaved by South Africa) are completely Enclaved sovereign states.

An Exclave is a portion of a state or district geographically separated from the main part, by some surrounding alien territory (of one or more states, districts, etc.).[3]

Many Exclaves are also Enclaves, but not all: An Exclave surrounded by the territory of more than one state, is not an Enclave.[4]

The Azerbaijani Exclave of Nakhchivan is an example of an Exclave that is not an Enclave, as it borders Armenia, Turkey and Iran.

Semi-Enclaves and Semi-Exclaves are areas that, except for possessing an unsurrounded sea border (a coastline contiguous with international waters), would otherwise be Enclaves or Exclaves.[4]: 116 [5]: 12–14 

Semi-Enclaves and Enclaves are mutually exclusive. Likewise, Semi-Exclaves and Exclaves are mutually exclusive. 

Enclaves and Semi-Enclaves can exist as independent states (Monaco, The Gambia and Brunei are Semi-Enclaves), while Exclaves and Semi-Exclaves proper always constitute just a part of a sovereign state (like the Kaliningrad Oblast).[4]

A Pene-Exclave is a part of the territory of one country that can be conveniently approached — in particular, by wheeled traffic — only through the territory of another country.[6]: 283 

Pene-Exclaves are also called Functional Exclaves or Practical Exclaves.[5]: 31  

Many Pene-Exclaves partially border their own territorial waters (i.e., they are not surrounded by other nations’ territorial waters), such as Point Roberts, Washington, and Minnesota’s Northwest Angle. 

A Pene-Exclave can also exist entirely on land, such as when intervening mountains render a territory inaccessible from other parts of a country except through alien territory. 

A commonly cited example is the Kleinwalsertal, a valley part of Vorarlberg, Austria, that is accessible only from Germany to the North.

Vimy Ridge. Delville Wood. Albert. Péronne. Leyton Orient Football Club Supporters’ Association’s Visit To The Somme Battlefields, July 2011. “Lest We Forget”.

LEYTON ORIENT FOOTBALL CLUB

SUPPORTERS' ASSOCIATION'S VISIT 

TO THE SOMME BATTLEFIELDS,

JULY 2011.

Available on YouTube

HERE

The crates of Shells, shown in the video (above), 

are ploughed up every year by farmers on The Somme.

Over a Century later, these Shells continue to explode 

and cause death every year.

In July 2011, the Leyton Orient Football Club Supporters' Association went to The Somme Battlefields, France.

They went there to pay their respects, and to lay wreaths of remembrance, to three Leyton Orient (at the time called “Clapton Orient”) Footballers who fell at The Battle of The Somme, whilst serving in the 17th Middlesex Battalion, in 

July 1916. The three Footballers, whose names feature on 

the Memorial mentioned in this Article, were:

Private William Jonas (killed in Delville Wood);

George Scott (who died of wounds in a 

German Military Hospital at Le Cateau);

Company Sergeant Major Richard McFadden 

(Military Medal), who was killed near Serre.

Clapton Orient’s ace goal scorer, 

Company Sergeant Major Richard McFadden 

(Military Medal), who was killed, near Serre.

Illustration: FOOTBALL AND THE FIRST WORLD WAR

“They Took The Lead”.

The story of Clapton Orient’s (now Leyton Orient’s) major contribution to The Footballers’ Battalions in The Great War.

Author: Stephen Jenkins.

Available at

AMAZON

The Supporters’ Association had raised funds for a Memorial to be erected to commemorate all The Fallen from the 

17th Middlesex Regiment and the 23rd Middlesex Regiment 

(The Footballers’ Battalions) “Who Served their Game and their Country in The Great War”.

“I knew nothing of Professional Footballers 

when I took over this Battalion.

But I have learned to value them.

I would go anywhere with such men.

Their “esprit de corps” was amazing.

This feeling was mainly due to Football -

the link of fellowship which bound them together.

Football has a wonderful grip on these men

and on The Army generally”.

Colonel H. T. Fenwick.

Commanding Officer, 

17th Middlesex Regiment 

1915 - 1917.

THE FOOTBALLERS’ BATTALIONS.

There is an Article on “The Footballers’ Battalions” 

on Wikipedia. It can be read HERE

The Story of Clapton Orient in The First World War can be read at FOOTBALL AND THE FIRST WORLD WAR

The Memorial 

commemorating “The Footballers’ Battalion”,

Delville Wood, The Somme, France.

Illustration: PINTEREST

Compendium Of The Reforms Of The Roman Breviary, 1568 - 1961.

Page from the Psalter of The Aberdeen Breviary of 1509.

From the Copy in The National Library of Scotland.

Photo: 26 February 2008.

Source: The National Library of Scotland.

Author: Andrew Myllar, Walter Chepman.

(Wikimedia Commons)

The Text in this Article, by Gregory DiPippo, is taken from, and can be read in full at, NEW LITURGICAL MOVEMENT

Please NOTE: 

The Text in this Article is Copyright (c) Gregory DiPippo, 2009.
Reproduced by permission.

Part 3.1: 1529 versus 1568.

The Breviary, reformed in the wake of The Council of Trent, was promulgated by the authority of Pope Saint Pius V in 1568, and is for this reason often referred to as The Pian Breviary. The history of how and why the Tridentine reform came about is not the subject of this particular Article; those who wish to read about such matters in greater detail should consult the interesting book of Msgr. Pierre Batiffol, The History of The Roman Breviary (Translated from the French by Atwell Baylay; Longmans, Green and Co., London, 1912).

My concern here is simply to compare The Breviary of 1568 with its immediate predecessor, The Breviary of The Roman Curia of 1529, and explain the changes made by The Pian reform.

The 1568 reform is, unsurprisingly, a very conservative reform, indeed, in almost every respect. In comparing the two Breviaries, one sees immediately that nearly the entire body of material which has proper musical notation, namely, the Invitatories, Hymns, Antiphons, and Responsories, has been carried over from the earlier Breviary into The Pian Breviary. The same holds true for most of the Chapters, Versicles and Prayers, parts which have no proper notation.

The exceptions are mostly instances where the entire Office of a particularly Feast Day has been replaced with a different Office. Such is the case on The Feast of The Holy Trinity, where a 13th- Century Office, "Sedenti super solium" (named for its first Antiphon), is replaced with the much earlier Office, "Gloria tibi Trinitas".

In the case of The Visitation, the Proper Office, granted to the whole of The Western Church in 1389 by Pope Urban VI, was suppressed; in its place, the Office of Our Lady’s Nativity was to be said, replacing the word "Nativitas" with "Visitatio", and with Proper Readings at Matins. However, a new Office, with many new Propers, was soon granted for this Feast by Pope Clement VIII (1592-1605).

Mary Stuart's (Mary, Queen of Scots) personal Breviary,

which she took with her to the scaffold, is preserved in

the National Library of Russia in Saint Petersburg

Inscriptions in her own hand may be seen in the margins.

This File: 16 October 2005.

User: Voyager

(Wikimedia Commons)

A number of minor adjustments are made, but few genuinely notable changes. The unusually lengthy Psalmody of Sunday Prime is redistributed though The Days of The Week, the first time The Distribution of The Psalms was changed since the days of Pope Saint Gregory the Great.

In The Preces of Lauds, Psalm 50, which is already said at the beginning of The Hour, is replaced in The Pian Breviary by Psalm 129; The Preces of Terce, Sext, and None are reduced to a new form which retains only the very end of The Preces of Lauds.

The obligation to recite The Little Office of Our Lady, The Office of The Dead, and The Gradual, and Penitential Psalms, is mitigated, although not to the prejudice of Local Customs. The rubrics throughout are made much shorter and infinitely clearer; for example, the bizarrely-complicated rubric of The 1529 Breviary, which governs the end of Advent, and which occupies three-and-a-half pages, is reduced to a mere twenty lines. A new general rubric, succinct and well-organised, is placed at the beginning of the book; in the original Edition of 1568, it occupies only seven pages.

There are a few significant changes made to The Calendar of Saints. Perhaps most noteworthy is the suppression of The Presentation of The Virgin (Feast Day 21 November), and The Feasts of both Saint Anne and Saint Joachim; this was done because the history of The Virgin’s parents and Her early life is not recorded in The Canonical Gospels, but, rather, in the apocryphal Proto-Evangelium of Saint James (Saint Anne was a favourite target of Luther’s scorn).

However, the devotion to them was so strong among Catholics that Saint Anne’s Feast was swiftly restored by Pope Saint Pius V’s successor, Pope Gregory XIII, in 1584, The Presentation of The Virgin was restored by Pope Sixtus V, the following year, and Saint Joachim's Feast Day was restored by Pope Gregory XV in 1622.

A few other Saints whose written lives were known to be at best untrustworthy, such as Saint Juliana of Nicomedia (16 February) and Saint Leonard of Noblac (6 November), were also removed, but the great majority of the popular Saints of The Mediæval Church remain in their Traditional places. One Octave, of The Feast of The Visitation, was suppressed, although it continued to be observed on many Local Calendars.

Many Saints, however, are knocked down a grade or two in The Tridentine Breviary, greatly reducing the number of Saints’ Offices of Nine Readings; certain other Saints of the "unreliable" category, such as Saint Barbara, were reduced to mere Commemorations.

One notable change is made to the Celebration of the lowest grade of Feast, the "Simplex" [Editor: "Simple"]; in The Mediæval Breviaries, the Single Nocturn of such a Feast had the Nine Psalms from the appropriate Common Office of a Saint, but, in The Pian Breviary, the Ferial Nocturn of Twelve Psalms is now said. The Psalmody of "Semi-Duplex" [Editor: "Semi-Double"] and "Duplex" [Editor: "Double"] Feasts is not changed.

14th-Century York Breviary.

Illustration: MEDIEVAL MANUSCRIPTS PROVENANCE

A change is made to the manner of keeping Vigils in The Office, conforming The Breviary more closely to The Missal. A Vigil is the day before a Major Feast, on which a Mass of Penitential Character (in Purple Vestments, without "Gloria in excelsis" or "Alleluia") is Celebrated after None, in preparation for The Feast, itself.

In The Roman Use before Trent , most such Vigils, e.g. that of The Assumption, consisted solely of a Mass between None and First Vespers, and had no presence in The Office. In The Pian Breviary, Vigils are given a Full Office, occupying the whole of The Liturgical Day from Matins to None. The Office is mostly that of The Feria; however, a Homily on the Gospel of The Vigil Mass is read in place of The Scripture Lessons at Matins.

The Ferial Preces are said at all Hours, and The Prayer of The Vigil Mass is said at Lauds, Terce, Sext and None. Although rare elsewhere, this was a common custom in Germany, even before Trent.

The one aspect of The Breviary, which is extensively changed in The Pian reform, is the Corpus of Readings at Matins, which is almost completely re-worked from beginning to end.

[To be continued in Part 3.2.]

To read previous instalments in this Series, see: Compendium of the Reforms of the Roman Breviary, 1568-1961.

Saint Rita Of Cascia (1381 - 1457). Widow. Augustinian Nun. Feast Day 22 May. White Vestments.

English:

A Religious depiction of Saint Rita during her partial Stigmata. The Black Augustinian Habit is historically inaccurate; she would have worn the Brown Robes and White Veil of the 13th-Century Monastery of Saint Mary Magdalene.

Deutsch:

Andachtsbild - Rita von Cascia (+ 20. Mai 1447).

Polski:

Dewocjonalia: św. Ryta z Cascii (zm. 20 maja 1447).

Date: Not known.

Source:

Ökumenisches Heiligenlexikon (public domain).

This File: 26 February 2015.

User: Kokodyl.

Author: Not known.

(Wikimedia Commons)

Text from Wikipedia - the free encyclopædia,
unless stated otherwise.

Saint Rita of Cascia, OSA (born Margherita Ferri Lotti; 1381 – 

22 May 1457), was an Italian Catholic Widow and Augustinian Nun. 

After Rita’s husband died, she joined a small community of Nuns, who later became Augustinians. Therein, she was known both for practicing mortification of the flesh[1] and for the efficacy of her Prayers. 

Various Miracles are attributed to her intercession, and she is often portrayed with a bleeding wound on her forehead, which is understood to indicate partial Stigmata.

Pope Leo XIII canonised Rita on 24 May 1900. Her Feast Day is Celebrated on 22 May. At her Canonisation ceremony, she was bestowed the Title of “Patroness of Impossible Causes”. 

In many Catholic Countries, Saint Rita also came to be known as the Patroness of abuse victims, couples, and marriage difficulties, widows, and the sick. Her bodily remains lie in the Basilica of Santa Rita of Cascia in Umbria, Italy.

Basilica of Saint Rita, Cascia, Umbria, Italy.

Photo: 7 May 2016.

Source: Own work.

This File is licensed under the 

Creative Commons Attribution-

Share Alike 4.0 International licence.

Author: LigaDue

(Wikimedia Commons)

Margherita Lotti was born in 1381, in Roccaporena, a small hamlet near Cascia, Umbria,[3][4] where various sites connected with her are the focus of Pilgrimages. 

Her name, Margherita, means “Pearl”. She was affectionately called Rita, the short form of her Baptismal name. Her parents, Antonio and Amata Ferri Lotti, were known to be noble, charitable people, who gained the epithet Conciliatori di Cristo (Peacemakers of Christ).[1][5]

Rita married Paolo di Ferdinando di Mancino. Her parents opposed her desire to enter a Convent, and she submitted by marrying a man described as exceedingly bad-tempered.[5] 

The marriage lasted for eighteen years, during which she was remembered for her Christian values as a model wife and mother, who made efforts to convert her husband from his abusive behaviour.

Through Prayer, patience, and an ability to pacify, Rita helped her husband slowly live a more authentically Christian way of life. She bore two sons, Giangiacomo and Paolo Maria. [2] 

Church of Saint Rita, Honiton, Devon, England.

Photo: 27 May 2013.

Source: Geograph Britain and Ireland.

This File is licensed under the 

Creative Commons Attribution-

Share Alike 2.0 Generic licence.

Author: Ian S.

(Wikimedia Commons)

Rita’s husband became the victim of a family conflict and was murdered while their sons were still young.[3]

Rita gave a public pardon at Paolo’s funeral to her husband’s murderers.[3] Paolo Mancini’s brother, Bernardo, was said to have continued the feud and hoped to convince Rita’s sons to seek revenge. 

Bernardo convinced Rita’s sons to leave their Manor and live at the Mancini Villa ancestral home. As her sons grew, their characters began to change as Bernardo became their tutor. Rita’s sons wished to avenge their father’s murder. Rita, fearing that her sons would lose their Souls, tried to dissuade them from retaliating, but to no avail.

She asked God to remove her sons from the cycle of vendettas and prevent Mortal Sin and murder.[5][6] Her sons died of dysentery a year later, which pious Catholics believe was God’s answer to her Prayer, taking them by natural death rather than risk them committing a Mortal Sin punishable by Hell.

After the deaths of her husband and sons, Rita desired to enter the Monastery of Saint Mary Magdalene in Cascia, but was turned away. Although the Convent acknowledged Rita’s good character and piety, the Nuns were afraid of being associated with her due to the scandal of her husband’s violent death.

Chapel of The Virgin, 

Church of Saint Rita of Marseille, France.

Chapelle de la Vierge, 

transept sud, église Sainte-Rita de Marseille.

Photo: 4 October 2013.

Source: Own work.

This File is licensed under the 

Creative Commons Attribution-

Share Alike 3.0 Unported licence.

Author: Fr.Latreille

(Wikimedia Commons)

However, Rita persisted in her cause and was given a condition before the Convent could accept her; she was given the task of reconciling her family with her husband’s murderers from the Chiqui family.

She implored her three Patron Saints (John the Baptist, Augustine of Hippo, and Nicholas of Tolentino) to assist her, and she set about the task of establishing Peace between the hostile parties of Cascia.[2][5][9]

Popular Religious tales recall that the bubonic plague, which ravaged Italy at the time, infected Bernardo Mancini, causing him to relinquish his desire to feud any longer with the Chiqui family.

Rita was able to resolve the conflicts between the families, and, at the age of thirty-six, was allowed to enter the Monastery.[10]

Legend has it that the Abbess of the Monastery put Rita’s vocation and obedience to the test by making her water a dry vine bush in the Cloister of the Monastery. The wood, after some time, came back to life and bore fruit.

During her forty years of Monastic life, Rita not only dedicated herself to Prayer, Penance ,and Fasting in the Monastery, but also she often went out to serve the Poor and Sick of Cascia.

Saint Rita of Cascia.

Available on YouTube

HERE

She remained at the Monastery, living by the Augustinian Rule, until her death from tuberculosis on 22 May 1457.[11]

Augustinian Father Agostino Cavallucci from Foligno wrote the first biography of Rita based on oral tradition. The Vita was published in 1610 by Matteo Florimi in Siena. The work was composed long before her Beatification, but the Title page nevertheless refers to Rita as already “Blessed”.[12]

Rita was Beatified by Pope Urban VIII in 1626.[15]

She was Canonised on 24 May 1900[1] by Pope Leo XIII. Her Feast Day is 22 May.

On the 100th Anniversary of her Canonisation in 2000, Pope Saint John Paul II noted her remarkable qualities as a Christian woman: “Rita interpreted well the “feminine genius” by living it intensely in both physical and spiritual motherhood.”[6]

She has acquired the reputation, together with Saint Philomena and Saint Jude, as a Saint of Impossible Causes.[4][6]

In the 20th-Century, a large Sanctuary was built in honour of Saint Rita in Cascia. The Sanctuary and the house where Rita was born are among the most active Pilgrimage sites of Umbria.

The National Shrine of Saint Rita of Cascia in Philadelphia, Pennsylvania, was built in 1907 and is a popular Pilgrimage and devotional site.

A Church dedicated to Saint Rita is located in Kerala, India. It is the only Church in Asia to have Relics of Saint Rita.

Cardinal Wiseman At Maynooth, Ireland, And The Re-Establishment Of The Catholic Hierarchy In England In 1850. (Part One).

Cardinal Wiseman.

Illustration and Text: LIBFOCUS

Saint Patrick’s College, 

Maynooth, Ireland.

Date: 2009.

Source: Own work.

Author: Finaghy at English Wikipedia

(Wikimedia Commons)

By: Olive Morrin, Library Assistant, Maynooth University.

Nicholas Wiseman was born in Seville on 2 August 1802 of Irish parents. He was the son of James Wiseman (a Waterford, Ireland, merchant then living in Seville, Spain) and Xaviera Strange, also from Waterford.

He returned to Waterford after the death of his father in 1805, with his mother and siblings. He attended school in Waterford for some years until he was sent to Ushaw College, Durham, England, in 1810.

Having decided on a religious life, he was selected to attend the re-opened English College in Rome. He took his degree of Doctor of Divinity in 1824 and was Ordained in 1825, and in 1828, when he was twenty-six, he became Rector of The English College in Rome.

He was appointed Curator of the Arabic manuscripts in the Vatican and Professor of Oriental languages in the Roman University.

Cardinal Wiseman visited England in 1835 and was disappointed with the level of Catholic involvement in public life, despite the Catholic Emancipation Act of 1829.

He embarked on a lecture tour, which was very well attended, and attracted some distinguished converts, including Augustus Welby Northmore Pugin (1812-1852) the eminent architect who designed the Library and three sides of Saint Mary’s Square in Saint Patrick’s College, Maynooth, Ireland.

In 1840, he was Consecrated Bishop, appointed President of Oscott College, England, and Co-Adjutor to Bishop Walsh. 

At Oscott College, he became acquainted with Daniel O’Connell and, in 1836, Wiseman founded The Dublin Review, along with Michael Joseph Quin and Daniel O’Connell.

In 1916, the name was changed to The Wiseman Review but the periodical was eventually incorporated into The Month.

Bishop Wiseman was appointed Cardinal and first Archbishop of Westminster upon the re-establishment of the Catholic hierarchy in England and Wales in 1850.

His appointment was not greeted by universal acceptance. There was strong opposition from both the Clergy and Laity of “the old school”, especially to his “Romanising” initiatives, which included the introduction of Religious Images into Churches and the Veneration of The Blessed Virgin Mary.

Cardinal Wiseman worked to overcome this opposition by striving to interact with his antagonists, writing and giving frequent lectures. 

In 1858, he visited Ireland for three weeks and undertook what turned out to be a triumphant tour.

He landed in Waterford in September and stayed with his cousin, Peter Strange. Among other places, he visited Dublin, Dundalk, Ballinasloe, and Maynooth.

On the morning of 8 September 1858, he arrived at Maynooth railway station, where he was met by the President of the College, Dr. Charles William Russell (1812-1880): “The Professors and the Students, over five hundred in number, in full academic costume, were waiting in the College grounds, and accorded to their illustrious visitor a thoroughly Irish welcome” (Cardinal Wiseman's tour of Ireland)

He then Celebrated High Mass and, in the afternoon, he met with Staff and Students of the College in the new Library (later re-named the Russell Library) which was still an empty hall.

“In the evening, His Eminence was entertained at a banquet by the President. Upwards of seventy Prelates, Clergy, and Gentry, sat down at table. After nightfall, the College, and also the Town of Maynooth, were handsomely illuminated in honour of the visit of the Cardinal” (ibid.).

Dr. Russell corresponded with Cardinal Wiseman and some of these Letters are reproduced in The Irish Monthly [1], also there are original Letters from Cardinal Wiseman to Dr. Russell in the archives of Saint Patrick’s College, Maynooth.

Cardinal Wiseman’s last years were beset by ill-health and an estrangement with his Co-Adjutor Bishop, George Errington.

He died on 16 February 1865, aged sixty-three, and was buried in Saint Mary’s Roman Catholic Cemetery, Kensal Green, London. 

He was re-buried in 1907 in the newly-opened Westminster Cathedral, London.

His tomb was designed by Edward Welby Pugin, son of 

A.W. N. Pugin, and is the only Gothic Monument in an otherwise Byzantine Cathedral.

The Russell Library and John Paul II Library in Maynooth College hold sixty-four of Cardinal Wiseman’s publications.

[1][1] Dr. Russell of Maynooth. Memorial Notes XIII: Correspondence with Cardinal Wiseman (concluded). The Irish Monthly: vol. 21, 239(May, 1893), pp 263-269.

PART TWO FOLLOWS.