Archdiocese of Tuam (Roman Catholic)

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The Archdiocese of Tuam is a Roman Catholic diocese in Ireland. Tuam Diocese, stretching from Achill Island to Moore parish on the Shannon, a distance of 120 miles, is the largest in the country. Geographically split north/south by the two lakes, Loughs Mask and Corrib, Tuam has pastoral charge of the largest Gaeltacht area in the country and of six of Ireland's island parishes. It also contains the major pilgrimage centres of Knock Shrine and Croagh Patrick. Established by the twelfth-century synods of Rathbreasail and Kells, it subsequently absorbed two other medieval dioceses: Annaghdown and Mayo.

Although not listed in Rathbreasail or Kells, Annaghdown diocese survived nonetheless for many centuries through monastic outreach from Annaghdown Abbey. Several 'bishops of Annaghdown', from 1189 to 1485, were systematically elected by its 'Cathedral Chapter' and, despite many counterclaims from Tuam, some were approved by Rome. In 1485, when the Wardenship of Galway was created, Annaghdown was formally united with Tuam by Papal decree, and some of its parishes, Claregalway, Moycullen and Shrule, were formally attached to the new wardenship.

The Diocese of Mayo, though recognised officially in the Synod of Kells, was suppressed in the thirteenth century. Bishops were appointed, however, as late as the sixteenth century. One of its bishops, Patrick O'Hely, who died in 1589, is numbered among the Irish martyr saints. The diocese was formally joined to Tuam by papal decree in 1631.

The absence of continuity in territory makes Tuam's diocesan boundary unique. Moore parish and the Kilmeen portion of Leitrim parish, both situated within Clonfert diocese, have been part of Tuam since medieval times. Shrule parish, now part of Galway diocese, is nestled in the Tuam geographical area in the east of Lough Corrib. Originally, it belonged to the medieval Diocese of Cong. But in south Connemara, 'extra-territorial' enclaves alternate between Tuam and Galway in a patchwork pattern. This situation may be explained by a number of factors: Galway's late emergence as a diocese in 1831; the unusual topography of islands, inlets and lakes; and the late population settlements on Connemara. Also, there was the influence on Annaghdown diocese, stretching across Lough Corrib. To rectify the situation, an exchange took place with Galway of one of those parishes, Killannin, for parts of Carraroe in 1890, but this created enormous disturbance and formed only a partial solution.

Tuam has its own quota of acclaimed saints: Jarlath of Tuam, Feichin of Cong, Macdara of Carna, Colman of Inisboffin, Fursey of Headford, Enda of Aran, Benin of Kilbannon and Cuana of Kilcoona, amongst others.

1 Churches in the diocese
2 Education in the diocese
3 Population changes
4 Places of pilgrimages
5 External links

[edit] Churches in the diocese

Even after the Synod of Kells, a multiplicity of abbeys had pastoral care for the people in their surroundings. With the despoliation of the monasteries and the scarcity of priests during penal days, old churches were abandoned. When they were replaced, it was with miserable thatched shelters. House 'stations' were a necessary substitute for normal public worship.

In 1825, Archbishop Kelly testified before a House of Commons Committee of enquiry that out of 107 places of worship in the diocese, only eighteen had slated roofs. The others, he said, were thatched and wretched, insufficient to contain the congregations, and in many instances the public prayers were celebrated in the open air. The chapels were also used as Sunday schools, and a great many were used on weekdays as the local school.

As persecution abated, and as priests became more plentiful, a new confidence grew and the small thatched buildings were superseded by more solid, ample structures. Only two of the existing churches in the diocese precede 1800- the abbeys of Ballyhaunis and Ballintubber. But from 1820 onwards, a phenomenal rate of construction began. Twenty of the 135 existing churches were constructed in the Famine years, 1840-1850. The pattern of church replacement or reconstruction continued to modern times. Modern church architecture is rare in Tuam diocese, as most churches predate the modern times. The four special chapels constructed at Knock Shrine, including the Basilica, since 1972 are, however, of special importance.

[edit] Education in the diocese

In the nineteenth century, Tuam had a late start in primary education as Archbishop McHale had a great antipathy to the National School Education Acts. In nine rural areas were proselytism was a problem, he had the Third Order of St. Francis provide schools, but, on the whole, primary education was patchy. There was still much reliance on pay-schools and the efforts of local people, or on landlords, benign or otherwise. Religious-run schools were confined largely to the towns. In the twentieth century, however, Tuam diocese, under Archbishop Walsh, was to the fore in the provision of secondary schools, especially in the twenty-year period before 1967, when the State made building grants and 'free' post-primary education available. Two extra diocesan colleges were established as well as nine co-educational schools in small towns throughout the diocese, the latter managed by religious, usually in conjunction with priests of the diocese. As a result, a whole generation of pupils had the advantage of secondary education and many thereby escaped the emigrant ship.

[edit] Population changes

In 1800 there were no more than one hundred priests in the diocese. The number grew steadily to 170 about 1968; despite the fact that the population dropped to less than 30% of what is was before the Famine. The number has now dropped to approximately 150, and of these, more than twenty are on loan from missionary orders. The devotion of the people remained strong in all these years. In 1986, the figure attending Mass in the archdiocese was approximately 75% of the whole Catholic population, or 89% of those obliged to attend Mass. This has decreased by approximately 10% in recent years. A major survey of the diocese carried out in 1996 found that the pattern of the population decline is still continuing; nowadays, however, that decline continues through out-migration to the eastern part of Ireland, but with the same deleterious effects on the west.

[edit] Places of pilgrimages

[edit] Knock Shrine pilgrimage

Knock Shrine is now the largest pilgrimage centre in Ireland, attracting pilgrims from every part of Ireland, from Europe, and indeed all five continents.

The origin of the devotion of the claimed apparition of Our Blessed Lady, with St Joseph and St John, on 21 August 1879. The event was subjected to the most exhaustive Church inquires and, subsequently, in 1936, before the last of the witnesses to the apparition died, both tribunals found the evidence of the witnesses 'upright and trustworthy'. The number of extraordinary cures and favours associated with Knock from the earliest years caused the pilgrimage to grow. Pope John Paul II visited the shrine on 30 September 1979.

Almost one million pilgrims visit the shrine annually. Organised groups come from May to October and private pilgrimages take place on almost every day of the year. Pilgrims are cared for by a thousand voluntary helpers, the Knock Shrine Stewards and Handmaids. The Annual Novena, from 14 to 22 August, attracts up to 100,000 people. The shrine grounds and chapels at Knock make it a place of great beauty, conducive to prayerfulness and peace.

The pilgrimage itself includes a visit to the Blessed Sacrament in any one of the five chapels on the grounds; the Stations of the Cross; the fifteen mysteries of the Rosary, five of which are recited while the pilgrim walks around the church. The celebration of Mass is usually a central part of the pilgrimage, as is the celebration of the Sacrament of Reconciliation.

[edit] Croagh Patrick pilgrimage

Documentary evidence associating Croagh Patrick, or 'The reek', as it is affectionately known, with St Patrick's forty days of fasting there, goes back at least to the seventh-century account of Bishop Tirecha'n. The traditional pilgrimage is mentioned in several documents from 1300 and it is certain that the pilgrimage extends back at least one thousand years

Formerly a pre-Christian shrine, called Sliabh Aigli, it has been hallowed by St. Patrick and by Christian footsteps and prayers through the centuries. The traditional date of the pilgrimage in the last Sunday of July or, for the local people, the Friday beforehand, called 'Garland Friday'. Nowadays, the pilgrimage takes place from early morning, but until the 1970s pilgrims climbed the mountain in the darkness and were on the summit for the first of the morning Masses at daybreak. Private pilgrimages also take place on most days of the summer.

The traditional 'station', as distinct from the climb, begins at the eastern base of the cone at Leacht Benian, where the pilgrim walks seven rounds of the Leacht and then climbs to the top by way of the steep passage known locally as 'the ladder'. One walks fifteen times around Teampall Phadraig on top, seven times around each of the three mounds of Roilig Mhuire and seven times around the area of Garrai Mhor on the western slope. A corresponding number of Paters and Aves and the Gloria and the Creed are said at each one of these.

The pilgrimage is not suitable for people in poor health.

[edit] Ballintubber Abbey pilgrimage

Ballintubber Abbey, Co Mayo, founded in 1216, is unique in that it is the oldest medieval parish church in Ireland still in use.

The abbey itself has been restored in several stages since 1890, and in recent years, Tochar Phadraig, the twenty-two-mile walking pilgrimage along the traditional pilgrim route used by St Patrick from Ballintubber to Croagh Patrick, has been restored. The three-day pilgrimage to Ballintubber now also includes one full day of solitude and reflection on nearby 'Church Island', in Lough Carra, where an eighth-century hermit's church has been restored.