The O'Donnell's of Leckanagh, Burtonport, Co. Donegal:Information about Father Leonard Eugene Boyle
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Rev.Fr. Father Leonard Eugene Boyle (b. 13/Nov/1923, d. 25/Oct/1999)Father Leonard Eugene Boyle (son of Owenie Yankee Boyle and Margaret Walsh)4 was born 13/Nov/1923 in Creggan, Ballybofey Co. Donegal.SEE NOTES4, and died 25/Oct/1999 in Mon At 4.55Pm Salvator Mundi International Hospital Rome.
Notes for Father Leonard Eugene Boyle:
Leonard Boyle, Dominican, retired Prefect of the Vatican Library, Medievalist, Professor of Palaeography, Chairman of the Leonine Commission, died of cancer in Rome at the age of 75 on October 25, 1999.
Born in CreganBallybofey
James O'Donnell from Burtonport and Margaret Walsh from Blallintra went to Philadelphia in 1903 and applied for marriage licenses on the 17th October 1903, and married.
Margaret came back to Ireland in 1905 and gave birth to a son John (My Father) 10th June 1905 in Rockhill Drumholm Co.Donegal.
She returned to Philadelphia with him and gave birth to a daughter Elizabeth 20th June 1908 and on 6th of May 1910 t o another Daughter Margaret known as Peg (Seamus Tully's Mother).
James O'Donnell my Grandfather born 24th January 1875 was employed as a motorman on a streetcar in Philadelphia and died 9th Aug 1911.
Margaret my Grandmother returned to Ireland some time after his death with her son John and Daughter Margaret whom later married a Garda (policeman) Peter Tully.
My Father John also a Garda married Anne ('Nance') O'Sulliv an 11th February 1930 and had three boys.
Seamus born 5th Aug. 1931 in Co. Longford/Westmeath and die d 16th June 1990 in Dublin.
Paddy born 3rd July 1933 in Co. Longford/Westmeath Died 3rd Aug. 1992 in Tralee
Sean (myself) born 29th May 1938 in Kanturk Co.Cork Retired and
Enjoying life with my wife Ita Thank God!
Nance (my Mother) born 18th Sep. 1903 in Boolteens Castlemaine Co.Kerry and
Died 20th Jan.1990 in Tralee Co.Kerry
Margaret my Grandmother remarried an Owen Boyle on the 16th November 1922 in the Cathedral in Letterkenny Co.Donegal.
They had one son Eugene (Fr.Leonard) who was born 13th November 1923 in Creggan, Ballybofey Co. Donegal. Died 25th Oct . 1999.
They lived in Lackanagh Burtonport Co. Donegal.(where the Lake View Geust house was)
On the 23rd June 1925 Leonard's Father died at the age of 73.
Leonard's Mother Margaret was known in Burtonport as "Maggie the Nurse"
Born in Rock Hill, Drumholm, Co.Donegal 28th Jan. 1881 died on the 11t h November 1933.
Leonard and his Mother came to live with my mother and father in Glasson Co.Longford/Westmeathin 1931 when his mother became ill, she died on the 11th November 1933.
He first went to school in Burtonport, then in Glasson, and from 1934 to 1938 in Kanturk, Co. Cork .
InSep. 1938 he went to Mount Melleray Cistercian Seminary,
Cappoquin, Co.Waterford where he won a scholarship in 1940.
Went to Study in Oxford in 1947.
He was awarded D.Phil. of Oxford University, and became Professor of Latin Palaeography History of Medieval Theology at the Angelicum University, Rome 1956 - 61
In May 1993 he was conferred with a degree of Doctor of Literature in University College Cork.
19th Aug. 1998 conferring of Doctorate in Philosophy in Maynooth College
In Aug 1987 he was made an honorary citizen of Tralee.
He died Mon at 3.55pm 25th Oct. 1999 in Salvador Mundi International Hospital Rome, the funeral Mass was at 11o'c in the Basilica, San Clemmente, Rome 29 Oct 1999 and placed in a vault until May 2000, when his remains will be brought back to San Clemmente and reburied in a vault beneath the Alter in middle level church
When he won the scholarship my mother wrote on the 17th Oct .1940"with joined love and every good wish and believe me I am as found of you as if you were my own son".
On the 21st Feb 1943 he wrote to my mother saying he was thinking of becoming a Secular Priest so as to educate the three of us. He felt it was one way to repay her and my father RIP. For all they did for him since his mother died. Later he wrote he was going to join an Order, either the Cistercians or the Dominicans.
On the 1st March he again wrote "The order might be OP but I'm afraid I'm not sure."
later that year he did join the Dominican Order.
I have nearly every letter and card he wrote to my mother from 1938 to the time she died in 1990.
Mrs. Margaret O'Donnell (Walsh) married Owen Boyle. At the time she
was a district nurse and a widow with three children. Eugene was
born on 13 November 1923 in Ballybofey, co. Donegal. He never knew his
father. Owen Boyle was considerably older than his wife and died shortly after Eugene was born. As a young man, he worked on the railroads in the USA (in Pennsylvania) to earn his living. He retired and returned to Ireland, he was about 71 years when he married Maggie.
Eugene received his early education at schools in Co. Donegal, Co. Westmeath, and
Co. Cork.Maggie died when Eugene was 10 years old, (called 'Eug' by the family) was raised by my mother and father
Eug wanted to be a priest from the time he was around twelve years
old. From 1937 to 1943 he was with the Cistercians at Mount Melleray
Seminary, Cappoquin, co. Waterford. On 4 September 1943 he entered the
Dominican Order at Cork and received the name 'Leonard'.
(1) the birth and death dates of Leonard's parents;
Owen Boyle was known as "Yankee Boyle" when he returned to Burtonport, Ireland
and Maggie, a Midwife was known as "Maggie the nurse".
The areburied in Dongloe Cementary,Co.Donegal along with his wife Margaret and her daugther Margaret (O'Donnell) Tully
Eugene knew very little about his Father. Some of
the accounts in American papers assume that it was the 'Pennsylvania
Railroad', but a colleague in Toronto tells me that it was the
'Philadelphia Street Railway' --
I remember just a few hours before he past away he shuck our hands and waved us good bye with his familiar smile. He later said "THANKS EVERY BODY" when 7 of the Community from San Clemmente , Luigina from the Vatican Libraryand ourselves were with him .
He had a very peaceful death.
May he rest in peace
Artical fromPRO COMMUNI DOCTORUM VIRORUM COMMODO:
LEONARD E. BOYLE, O.P. (1923-1999)*
The recent death of Leonard E. Boyle has brought to the int ernational scholarly community a profound sense of loss. H e was best known for his association with the Biblioteca Ap ostolica Vaticana, an institution founded in the mid-fiftee nth century by Pope Nicholas V "for the common convenienc e of learned men". Yet this purpose could be said to charac terize practically all of Father Boyle's life. He devoted h imself to learning and to making that learning -- and himse lf -- available to the world of students understood in th e broadest sense. A man of immense erudition and charm wh o had many friends and countless admirers, he was also a co mplex and rather enigmatic personality with great depths o f reserve. Not many outside his immediate family, except pe rhaps his Dominican confrères, may have known Father Boyl e truly well. This is by way of apologia for the followin g account, which at times is reduced to a bare recital of t he facts.
Born Eugene Boyle on 13 November 1923 in Creggan, Ballybofe y, Co. Donegal, Ireland, he was the son of Owen Boyle (1851 -1925) and Margaret O'Donnell (Walsh) (1884-1933). Owen Boy le, who worked for many years on the railroads in America , had retired and come back to live in Ireland. When he mar ried Mrs. O'Donnell in 1922 at Letterkenny, Co. Donegal, h e was a widower and she was a widow with three children. Ow en Boyle died on 23 June 1925 at Burtonport, Co. Donegal. M rs. Margaret Boyle, a well-known and much-loved midwife, be came ill in 1931, and she and Eugene moved to Glasson, Co . Longford to live with John and Annie O'Sullivan O'Donnell , her son (by her first marriage) and daughter-in-law. Whe n his mother died on 11 November 1933, Eugene continued t o live with John and Annie, and their three sons. After Joh n O'Donnell drowned on 19 July 1940, the family moved fro m Kanturk, Co. Cork to Tralee, Co. Kerry. Tralee, in fact , would always signify home for Eugene in Ireland, and it w as to Tralee that he was to return in later life almost eve ry summer for relaxation and a visit with his family.
Eugene attended primary schools in Burtonport, Glasson, an d Kanturk. Classes were conducted in the Irish language; h e excelled in his studies and enjoyed sports. There was, ho wever, another interest as well. As he confided much late r to an interviewer, he had wanted to be a priest "from th e time I was about twelve years old."1 His secondary school ing (1937-43) he owed, in fact, to the Cistercians of Moun t Melleray Abbey, Cappoquin, Co. Waterford, where he wo n a scholarship in 1940.
On 4 September 1943, at St. Mary of the Isle, Cork, Eugen e entered the Dominican Order and received the name Leonard . From 1944 to 1947 he studied philosophy at Cork and als o in Dublin (the studium generale at St. Mary Immaculate o f the Rosary, Tallaght); for his theology (1947-51) he wa s sent to Blackfriars, Oxford, in response to a request fro m the English Province to help increase the numbers in thei r studium. He was ordained a priest on 17 December 1949 i n Clonliffe College, Dublin. Father Boyle's Dominican train ing was completed when, in July 1951, he received the degre e of Lector in Sacred Theology (S.T.L.) for a still unpubli shed thesis (The Quaestiones disputatae and the Quodlibet o f Richard Knapwell, O.P. An Edition and Commentary) researc hed and written under the supervision of Father D. A. Callu s, O.P., Regent of Students at Blackfriars and a specialis t in scholastic thought and thirteenth-century Oxford schoo ls.
Father Boyle continued his scholarly work at Oxford where h e was a member of St. Catherine's Society (now St. Catherin e's College). In October 1951 he began work under W. A. Pan tin for a B.Litt. degree in the University of Oxford. His f indings were so impressive that in November 1953 he transfe rred, without examination, to D.Phil. status. Father Boyl e focussed on clerical education in the later Middle Ages , with particular attention to the works of William of Pagu la, a fourteenth-century parish priest. This was a happy ch oice, for it coincided with his interests, training, and te mperament.2 Just as important was the support and friendshi p he encountered at Oxford. Father Boyle had fond memorie s of his professors who always had time and respect for the ir pupils. These teachers offered encouragement in regula r discussions over coffee and tea and generously passed o n pertinent information discovered as they pursued their ow n interests. He was part of a congenial and cohesive grou p of graduate students who met fortnightly to discuss thei r research, the one rule being that no pretentiousness or f ractiousness was allowed.3
Investigations of the kind undertaken by Father Boyle inevi tably entailed exposure to manuscripts. The necessity and t he opportunity to work with unedited sources at this stag e of his career set the course of his future academic life . Fortunately, this kind of work appealed to him, and he ha d the advantage of eminent palaeographical mentors at Oxfor d like N. R. Ker and R. W. Hunt. As Father Boyle later obse rved, "My initial interest was in the education of the cler gy in the Middle Ages and the dissemination of theology i n a popular fashion, through little handbooks and manuals - - not the classy stuff of the schoolroom but the good paper backs -- but I was sidetracked into palaeography becaus e I liked it and found that the reading of manuscripts cam e naturally to me."4
From February 1955 to June 1957 he was employed by the Nati onal Library of Ireland and the Public Record Office, Londo n to do research in the Vatican Archives towards a continua tion of the Calendar of Entries in the Papal Registers rela ting to Great Britain and Ireland. Thus began Father Boyle' s permanent association with San Clemente, the Roman monast ery given in 1677 to the Dominicans of the Irish Province.
The change of venue, however, did not impede completion o f his doctoral work. The thesis (A Study of the Works Attri buted to William of Pagula, with Special Reference to the " Oculus sacerdotis" and "Summa summarum") was examined in Ju ly 1956, and in December of that same year Father Boyle wa s awarded the D.Phil. degree by Oxford University. He had p roduced a remarkable work that established the study of pas toral manuals as a separate genre, known henceforth as past oralia, and had identified numerous hitherto unknown source s. But early recognition of his scholarly ability came eve n before his thesis was completed; in June 1954 he receive d the Alexander Prize from the Royal Historical Society o f London for his essay "The Oculus sacerdotis and Some Othe r Works of William of Pagula".5 While Father Boyle never pu blished the thesis in its entirety, he drew upon it for var ious authoritative articles on pastoral care and canon law . Moreover, following the example of his Oxford teachers, h e graciously permitted other scholars to mine his researc h for their own purposes.
In October 1956 Father Boyle began to teach courses in Lati n palaeography and the history of medieval theology at th e Pontificio Istituto Internazionale "Angelicum", Rome (no w the Pontificia Università San Tommaso d'Aquino). He als o became, in October 1960, Professor of Church History at t he Pontificio Istituto "Jesus Magister" (no longer extant u nder this name) of the Pontificia Università Lateranense. H is teaching, however, was not rewarding: the students had l ittle interest in the subject matter and enrolled in his co urses because they had to do so; there was no opportunity f or scholarly exchange or extracurricular discussion; an d a spirit of research was lacking.6
Of necessity, then, Father Boyle, who often described himse lf as having "a bit of a magpie disposition", had to provid e his own intellectual stimulation. Thus he wrote more tha n 180 entries (the majority concerned with Irish saints) fo r the Bibliotheca sanctorum, a multi-volume project sponsor ed by the Pontificio Istituto Giovanni XXIII of the Pontifi cia Università Lateranense and published in the 1960s; an d he worked in the Vatican Library and the Vatican Archives , apparently on various topics connected in some way with h is thesis. Before entering the Dominican Order he had hope d to study biblical archaeology, and he returned to his arc haeological interests, now focussing on San Clemente wher e he undertook small excavations.
1960 marked as well the publication of the first edition o f his A Short Guide to St. Clement's, Rome, a slim volume d estined to become a best seller. He had already studied an d described the manuscripts and incunabula in the library o f San Clemente; consequently the attention which he gave t o the physical structure of the church itself was a natura l extension of his general interest in the multilayered his tory of the monastery.7 Probably his most famous exploit i n this regard concerned the relics of St. Cyril, who had be en buried at San Clemente in 869. Through his investigation s in the Vatican Archives and other historical sources, h e discovered that the remains of this saint, which could no t be found during excavations in the late 1850s, had actual ly been removed from the church in 1798. He finally trace d them to Recanati, where they had been placed in the chape l of the Antici-Mattei family. In November 1963, at a speci al ceremony in the Sistine Chapel, the relics were given t o Pope Paul VI; during a second ceremony they were solemnl y returned to San Clemente. At the request of Amleto Giovan ni Cicognani, titular cardinal of San Clemente, and Andre w G. Grutka, bishop of Gary (Indiana), Father Boyle was pre sent on both occasions.
By this time, however, he was a member of the Faculty of th e Pontifical Institute of Mediaeval Studies, Toronto. Lik e most events in his life, there was a story behind this tr ansfer.
It began when the late Father J. Reginald O'Donnell, C.S.B. , Professor of Latin and Latin Palaeography at the Pontific al Institute, was on sabbatical leave in Italy during 1960- 61. Based in Florence where he worked primarily at the Bibl ioteca Nazionale, he took frequent research trips to Rome . There he again met Father Boyle, whom he had known at Bla ckfriars in early 1951 during a previous sabbatical leave . Father O'Donnell's health had not been good for a numbe r of years, and it was necessary for him to reduce his teac hing load. Renowned for his ability to size up people's cha racters and abilities, he lost no time in asking Father Boy le if he would like to teach Latin palaeography at the Pont ifical Institute. The latter was indeed interested and appr oached Father Michael Browne, O.P., Master General, for per mission. Father Browne told his younger confrère that it wa s not good for a lone Dominican to live in isolation far fr om the Province (this was the official position of the Domi nican Order). Father Boyle reminded him that mobility had a lways been a Dominican characteristic, to which Father Brow ne replied that such a state of affairs was fine for the Mi ddle Ages. Father Boyle persevered and observed that "for D ominicans, the world has always been their cloister." Fathe r Browne's retort was: "That is the trouble with knowing to o much about history."
Nonetheless, the desired permission was given and Father Bo yle came to Toronto as a visiting professor in the fall o f 1961. From the beginning it was an ideal match. At the Po ntifical Institute he was immediately impressed by the atmo sphere of academic cooperation and scholarly enthusiasm, th e group of scholars who in various ways were working withi n his own interests, and the students who were determined t o make something of what they were doing.8 In turn, the Fac ulty and students of the Institute had a warm esteem for th e learning and wide-ranging interests of this engaging Domi nican, a superb Latinist who divided the teaching of the La tin Palaeography course with Father O'Donnell. Father Boyl e was also an affable and welcome resident of St. Basil's S eminary (located at 95 St. Joseph St., not far from the Ins titute) where he lived until the fall of 1971 when he move d to St. Michael's College. He mingled easily with the youn g seminarians, teaching them patristics in return for his r oom and board and often taking part in their games of billi ards.
For five years (1961-65) Father Boyle had a part-time arran gement with the Pontifical Institute. He arrived in the aut umn for a stay of approximately four months and then return ed to Rome for teaching stints in the winter and spring a t the Angelicum and the Pontificia Università Lateranense . Both the Institute and Father Boyle sought a more permane nt situation. The former now depended more and more on hi s services; in 1965, for example, his teaching duties had e xpanded to include, besides a semester of introductory Lati n Palaeography, a seminar in Diplomatics and a history cour se entitled 'The Vatican Archives'. For his part, Father Bo yle had found an intellectual and academic home in Toront o reminiscent of his happy student days at Oxford.9 But var ious reasons made it difficult to break the academic ties w ith Rome. Then the new rector of the Angelicum came up wit h a neat combinazione: Father Boyle could remain in Toront o for the full academic year and return to Rome in June t o help with the examinations and to offer a two-week palaeo graphy course (which the rector would ensure that no studen t would take).
Thus began the routine that was to characterize Father Boyl e's life until the fall of 1984. Now Professor of Latin Pal aeography and Diplomatics at the Pontifical Institute, he w ould come to Toronto at the end of the summer to prepare fo r the new academic year; classes started in the second or t hird week of September; with the beginning of the next seme ster immediately after the New Year, he usually remained i n North America for the Christmas holidays; lectures and se minars concluded in early April and then examinations follo wed; normally he returned sometime in May to Rome. His tim e there was used for research at the Vatican Archives, bu t he also had a constant stream of North American visitor s who came to find him at San Clemente. July and August h e reserved for Ireland and England. In connection with th e Calendar of Entries in Papal Letters Relating to Great Br itain and Ireland, of which project he was named General Ed itor in 1970, he worked at the National Archives, Dublin an d the Public Record Office, London. His holidays were alway s spent in Tralee.
Broadly speaking, this schedule was not too dissimilar fro m that of his Toronto colleagues who taught during the acad emic year and did research abroad in the summer. In 1968-69 , while Father O'Donnell was on sabbatical leave, Father Bo yle took over for the first time the two-semester Latin Pal aeography course; with the exception of 1979-80 when he ha d his only sabbatical, he assumed the full responsibility f or the teaching of palaeography until he left Toronto in th e fall of 1984. Normally he also offered two other full-yea r courses, of which one was always Diplomatics and the othe r was often Pastoralia, although this last course could alt ernate with Codicology or Decretists and Decretalists. In a ddition, for some years Father Boyle offered a course at th e Toronto School of Theology; his time was filled as well w ith service on various committees at the University of Toro nto; and at least three times he taught a summer course i n Latin Palaeography to American graduate students.10 On 2 7 September 1975 he was elected as the Canadian representat ive to the Comité International de Paléographie Latine.
Because he actualized the Dominican motto of Contemplata al iis tradere, Father Boyle was a most valuable asset to th e Toronto academic community.
First, there was the fact of his absolute dedication to, an d unshakeable belief in, the ideals and program of the Pont ifical Institute. His colleagues may not always have agree d with his interpretation of the practical way in which abs tract concepts were to be transformed into realities -- ind eed, Father Boyle's suggestions led, not infrequently, to s pirited opposition -- but everyone recognized and appreciat ed his deep, abiding commitment to the institution. Althoug h he was never elected praeses of the Institute, he perform ed many and varied duties, among which may be mentioned hi s chairmanship of the Publications Committee from 1973 to 1 979. This onerous task he took very seriously, and during h is tenure he performed many anonymous rescues of authors fr om rejection or error. A more public service was rendered o n 7 March 1982 when Father Boyle delivered the Etienne Gils on Lecture to a large audience at the Institute; his talk o n "The Setting of the Summa theologiae of St. Thomas" was s parkling both in its oral and published form and has come t o be regarded as authoritative.
Next there was the unlimited amount of time that he gave wi th unparallelled generosity to students of the Institute an d of the University of Toronto and, indeed, to anyone who w as interested in the Middle Ages and needed help of any kin d. Father Boyle never kept office hours because his door wa s open at any time day or night to students or colleagues w ho happened to come by; it was well known that, on Fridays , he was available to consult with anyone who needed help w ith manuscript research. And come they did from Toronto an d beyond to the Institute building in search of that famou s office which always seemed to be kept in remarkable orde r (first, no. 35, practically a cubbyhole on the third floo r; later, from 1978 on, no. 29, a much larger room on the s econd floor). He supervised numerous doctoral theses and ad vised on many others. Nonetheless, as supportive as he was , both colleagues and students learned (sometimes painfully ) that he would not put up with shoddy or pretentious work.
Then there was his exceptional flair in teaching. Father Bo yle's ability to attract students was legendary even in hi s day and has by now outstripped his own myth. By the tim e he left Toronto in the fall of 1984, he was justly prou d of the fact that he had introduced approximately 500 stud ents to Latin Palaeography. How exactly he managed this fas cination is not clear, even to former students who are no w teaching the same subject. They agree that a typical week ly session in the Latin Palaeography course comprised bot h lecture and practice in transcription; that the two hour s passed quickly and were interesting and widely ranging, h elpful, often enlivened by humorous anecdotes -- and they suggest that Father Boyle's beautiful speaking voice and dry Irish wit, coupled with a very evident concern for their welfare,11 provided the ingredients necessary for a memorable learning experience.
It also helped that Father Boyle was visible a great deal o f the time outside the classroom. He took daily tea and cof fee with the students in the Common Room set aside for the m at the Pontifical Institute and happily received news o f both their academic and athletic prowess. Since childhoo d he had been interested in sports; as an adult he still pl ayed badminton, and in Toronto he was an enthusiastic suppo rter of the University's Medieval Studies baseball team. H e was always up on the latest soccer scores, and his knowle dge of the game elicited, in 1978, an invitation to coach t he undergraduate soccer team at St. Michael's College. Thi s was a siren call which Father Boyle reluctantly decline d and later remembered as "one of the most pleasant and gra tifying moments of my life ... imagine, a chap in Medieva l Studies to be asked, of all things, to coach soccer. I wa s totally pleased."12
Despite his heavy schedule at the Institute and numerous di stractions, Father Boyle always kept up his own research an d had an enviable publication record of books, articles, an d reviews as well as a long list of lectures delivered in N orth America and Europe. Perhaps his best-known work of th e 1970s is A Survey of the Vatican Archives and of Its Medieval Holdings; published in 1972 by the Pontifical Institut e press, this volume (purposely bound in green as befitte d its Irish author) grew out of his seminar on Diplomatic s and inaugurated a new series entitled 'Subsidia mediaeval ia'. The book, of course, drew on the vast knowledge whic h he had accumulated since his first visit to the Vatican A rchives in 1955.13 Another famous work was his Medieval Lat in Paleography: A Bibliographical Introduction, published a t Toronto in 1984. First listed under the heading of 'Resea rch in Progress' in the 1973-74 President's Report, Pontifi cal Institute of Mediaeval Studies, this project allowed hi m to reflect in its arrangement and contents his concept o f 'integral palaeography'. In his view, a palaeographer can not limit himself to studying only the shapes and forms o f letters in written communications; palaeography must als o embrace the scholarly, cultural, institutional, physical , human, textual, and research settings from which script m ay be viewed.14
This approach, so eminently sensible, has gained widesprea d approval, and 'Boyle's bibliography' is now regarded as a n essential tool and trustworthy guide for the right way t o study palaeography.15 The compilation of the bibliograph y was an enormous task; obviously important was the fact th at Father Boyle had easy access in Toronto and elsewhere i n North America to the many books and articles he needed t o consult, and he was always impressed by the principles of 'openness' and 'user friendliness' on which these librari es were organized. Equally significant, however, was the pu rpose and atmosphere of the Pontifical Institute. Its found er Etienne Gilson (1884-1978) wanted, not the straitjacke t of specialized departments, but an institute without disc iplinary boundaries that was devoted to the study of an ent ire culture, where "all medieval studies might be taught an d researched in an integrated fashion, where philosophy an d theology, history, literature, and so on could be pursue d as related disciplines."16 This emphasis on lateral inste ad of vertical concerns coincided exactly with Father Boyle 's own views about the role of palaeography, and he insisted on describing himself as a medievalist rather than as a p alaeographer or historian or theologian.
After twenty-three years his time in Toronto came to an end when, on 24 May 1984, the Vatican announced that Pope Joh n Paul II had appointed him to succeed Cardinal Alfons Stickler as prefect of the Vatican Library. This signal honor came as a great surprise to Father Boyle. Most of his work , he wryly remarked, had been done in the Vatican Archive s and, moreover, he had never in his life been behind the s cenes in the Vatican Library; he had misgivings since admin istration had never been his strong point. There was also his reluctance to leave Canada: he had become a Canadian citizen on 31 October 1975, had many friends throughout the co untry, and was presently working on a catalogue of medieva l manuscripts in Canadian collections
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St. Thomas Aquinas and the Third Millennium
More About Father Leonard Eugene Boyle:
Burial: 25/Oct/2000, San Clemente,Rome.