TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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95 entertained.64 The Press did not comment on Mosley's lecture except to say that "there was but a small attendance, and the interest manifested was on a par with it."65 There was interest in Mosley's lectures again when Reverend J.S. Smalley of the Wesleyan Church preached to a crowd of about 1000 people on "The Infallibility of the Pope, and Paster Chiniquy's critics criticised." Smalley'S sermon included a criticism of the recent lectures by Mosley. He denounced Mosley's anti-Chiniquy lectures as cowardly and likened Chiniquy's misrepresentation to that experienced by Christ. 66 In the same paper that day there was a letter by Mosley defending his actions by claiming that he could only hold lectures about Chiniquy after he left Christchurch because it was only then that the hall was free. He also claimed that "Mr Smalley said, even if I could not get the Hall, the columns of the press were open to me. Perhaps you will kindly inform him that you- with other editors in Christchurch- declined to insert controversial letters referring to Mr. Chiniquy and his lectures. 67 In light of this comment by Mosley on press censorship it is not surprising that there does not appear to have been much opposition to Chiniquy's lectures. Other accounts of Chiniquy's lectures indicate that they were well attended and no incidents of violence occurred. Mosley seems awkwardly alone in his criticisms but then the recent events of the Boxing Day riots probably meant that any Irish Catholics who would normally voice their disapproval did not do so because of the desire by the bishops to not be seen causing any public strife. Once again, Reverend Smalley accused Mosley of failing to meet Chiniquy face-to-face and thought that Mosley could have secured another hall other than the Oddfellows Hall. 68 Chiniquy attracted large audiences and the Orange and Presbyterian connections were maintained throughout Chiniquy's tour. He was welcomed in Christchurch by the Moderator of the Presbytery of Christchurch, William Homer and Edward Revell the Grand 64Ibid .. 23 February 1880. 65Press,23 February 1880. 66Lyttleton Times, 24 February 1880. 67Ibid .. 24 February 1880. 68Ibid .. 27 February 1880.
96 Master of the Orange Lodge. 69 The New Zealand Wesleyan, a Methodist paper, was very supportive of the Chiniquy tour as it aligned itself with the Presbyterians. The New Zealand Wesleyan expressed that other Protestants should give Chiniquy a fair hearing and claims that "he interferes, say they, with other people's religion, and so is likely to set peace-loving people at variance with each other ... As to interfere in the affairs of others, it is a most inapposite allusion in an anti-papal crusade. The POPE is the greatest meddler in the world."70 The New Zealand Wesleyan had sympathy for Chiniquy because he was exposing the Catholic church and its heretical doctrines, which included transubstantiation'? 1 Not all Presbyterians agreed however. Mr. Granger, one of the committee members for Chiniquy's lectures severed ties with the committee because Chiniquy was "not furthering the interest of Protestantism by his language. "71 Here he was referring to Chiniquy's parody of the doctrine of transubstantiation, which Granger saw as "disgusting and disgraceful. "73 The use of such offensi ve tactics by Chiniquy concerning transubstantiation were not new to Chiniquy's repertoire. In Montreal on 30 January, 1876 he had consecrated some communion wafers and after breaking them in his hands he stood on them to show that they were "just innocuous biscuits. "74 Such displays added a dramatic visual image to Chiniquy's oratorical outpourings but also produced adverse results. While the Presbyterians and Methodists offered a certain amount of support through their pUlpits for Chiniquy's lecture tour, the Anglicans were less enthusiastic (apart from people such as Reverend Maunsell who had an Orange connection). The New 69tbid., 2 February 1880. In Christchurch, the following humorous conversation appeared in the Lyttleton Times, 21 February 1880. "Newsboy:" ... Buy a Chiniquy lecture, sir?" Traveller: "Who's Chiniquy?" Newsboy: "Dunno, I'm sure sir; some people say he's a rogue. I don't care what you call him s'long as you buy a book." Traveller: "Yes, but what do you call him?" Newsboy (decidedly): "Well, look here. When he was at the station the other day, I offered him these books and he said no, he didn't believe in 'em." General laughter, but no sale effected." 7~ewZealand Wesleyan, 1 March 1880. 71Op. cit, Schroeder, p. 75. Gives a definition of transubstantiation- " ... by the consecration of the bread and wine a change is brought about of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of His blood". nLyttieton Times, 20 February 1880. 73Richard P. Davis, Irish Issues in New Zealand Politics, 1868- 1922, Dunedin, University of Otago Press, 1974, p. 61. 74Dictionary of Canadian Biography, vol. XlI, 1891-1900, Toronto, University of Toronto Press, 1990, p. 192.
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TRANSPLANTED IRISH INSTITUTIONS: OR
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CONTENTS Page Tables Abbreviations
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ii ABBREVIATIONS A.1.H.R. Appendice
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iv ABSTRACT This thesis is a social
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2 Ulster was greatly influenced by
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Cullen had so assiduously nurtured,
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6 family. To further his argument h
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8 migrants. 24 As there was no long
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disruption, and political frustrati
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12 The Irish Protestants as a group
Page 21 and 22:
14 In Chapters 2 and 3 the L.O.I. a
Page 23 and 24:
Chapter 2. 16 "WE WILL MAINTAIN": O
Page 25 and 26:
18 organizations. The corporate sen
Page 27 and 28:
20 Even though the Peep O'Day Boys
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22 lodges were responsible to one I
Page 31 and 32:
24 environment and his homeland. Fe
Page 33 and 34:
26 Further changes to the clarity o
Page 35 and 36:
28 The Black lodges were founded in
Page 37 and 38:
30 manner. .,59 The lodge referred
Page 39 and 40:
32 The Orange cause is booming stro
Page 41 and 42:
34 achieved in the United States of
Page 43 and 44:
36 A sense of the numerical presenc
Page 45 and 46:
38 supporters. 85 This episode illu
Page 47 and 48:
40 The Orangemen did indeed assert
Page 49 and 50:
42 required. IOI There was also a D
Page 51 and 52: 44 The L.O.I. and the H.A.C.B.S. we
Page 53 and 54: "Robin Hood and his merrie men."9 T
Page 55 and 56: 48 the avowed aims of the Defenders
Page 57 and 58: 50 have any secret passwords or sig
Page 59 and 60: 52 deputies elected by District Boa
Page 61 and 62: Friend, having exprcssed your willi
Page 63 and 64: 56 New Zealand Tablet in 1873 the H
Page 65 and 66: 58 reinforced the importance of the
Page 67 and 68: 60 The Catholic Church interfered i
Page 69 and 70: 62 march alone, (they marched with
Page 71 and 72: 64 importance.3 The ritual parade e
Page 73 and 74: 66 North Island which developed the
Page 75 and 76: 68 Orange-Nassau. Orange was a prin
Page 77 and 78: 70 In Auckland on St Patrick's Day,
Page 79 and 80: 72 such as these were part of the a
Page 81 and 82: 74 march through main streets, besi
Page 83 and 84: 76 effective. 31 The Orange Institu
Page 85 and 86: increased sectarian tension between
Page 87 and 88: 80 flow. The Irish were only 3.5% o
Page 89 and 90: again, nativism was prevalent and a
Page 91 and 92: 84 and priestly life. The L.O.I. in
Page 93 and 94: 86 A common theme in these two issu
Page 95 and 96: 88 situation and the married men on
Page 97 and 98: 90 enduring attachment to their pri
Page 99 and 100: total abstinence pledge. Also among
Page 101: the Presbyterian Church."60 This wa
Page 105 and 106: like 'helpless victims adorned for
Page 107 and 108: 100 that he had never been there. C
Page 109 and 110: who managed to gather sizeable audi
Page 111 and 112: 104 1900, 200 pamphlets expOSIng th
Page 113 and 114: 106 of the running sores of bigotry
Page 115 and 116: Protestantism. 108 Shepherd's main
Page 117 and 118: 110 many Protestants who had Cathol
Page 119 and 120: 112 was given full attention by the
Page 121 and 122: New Zealand also had its own instit
Page 123 and 124: 116 The L.O.1. did not have much su
Page 125 and 126: 118 Anti-Catholicism was transporte
Page 127 and 128: 120 the pursuit of solidarity withi
Page 129 and 130: C Rituals and Laws of the L.O.I. an
Page 131 and 132: ! 124 CHINIQUY, Charles, Forty Year
Page 133 and 134: 126 CRONIN, Sean, Irish Nationalism
Page 135 and 136: 128 KEALEY, Gregory S., Toronto Wor
Page 137 and 138: 130 B Articles. ANON., 'Hibernian C
Page 139: 133 MOORES, Harold S., 'The Rise of
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