TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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97 Zealand Church News was not sympathetic to Chiniquy's Method and purpose in his attacks on the Catholic Church. While this Anglican paper believed the Catholic Church was in error it felt that We owe it to the prudence and forbearance of those who exercise authority over the Roman Catholics amongst us that the provocation, which was deeply felt, was not allowed to break out into acts of open violence. Extravagant denunciation has much the same effect as persecution; while it exasperates the persecuted, and intensifies their hatred and prejudice, it invariably begets sympathy on their behalf in the minds of dispassionate lookers-on ... Our wonder is, that so many good men could be found to give countenance to what appears to us so alien to the spirit of true Christianity.75 Three major issues arise from this account of Chiniquy's visit. Firstly, there were no 'acts of open violence' by Catholics, presumably due to the influence of the Catholic bishops. This is an important aspect of Chiniquy's visit because riots had tended to follow him wherever he travelled. Following the Boxing Day riots in Christchurch and Timaru the ecclesiastical warnings against further expressions of anger against 'enemies of Catholicism' meant that the Chiniquy visit passed by without any threats of violence. Secondly, even though the Anglicans clearly viewed the Catholic Church as being in grave error, they also saw that Chiniquy stirred up public sympathy for the Catholics. The final point raises the question of why some churches gave Chiniquy the use of their pulpits. Some Presbyterian churches held stronger anti-Catholic views than many Anglican churches. This belief meant that they were more likely to be eager to hear what an ex-priest had to say about the Catholic Church. The Chiniquy visit proved that some Protestant churches were willing to give approbation to the 'spirit of anti-Catholicism' in all of its glory and sensationalism. The next notable visitor to espouse anti-Catholicism was the 'escaped nun' Edith O'Gorman Auffray who arrived in New Zealand in 1885 at the "express invitation of the Grand Orange Lodge of New Zealand. "76 Her visit was primarily to expound on the shroud of mystery surrounding 'what really went on in a convent'. This particular question had obsessed Protestants from the 1830s, especially in Britain where this had not really been an issue until the Catholic Emancipation Act in 1829 had revived the flagging 'No Popery' cries. In essence the concern was that young girls were 75New Zealand Church News, March 1880. 76Evening Post, 21 October 1885.
like 'helpless victims adorned for sacrifice,' too young to know exactly what they were doing, were induced to take 'that irrevocable vow which bound [them I to perpetual seclusion, and separated [them] for ever from all the social ties and endearing charities of life' And what happened when she came, too late, to her senses (as Protestants were sure a good-hearted Protestant girl must do) and wanted to get out? She would be held by force. 77 98 This is an example of Protestant paranoia about how young girls were committed for life with no prospect of ever being free. This type of reasoning led some Protestants to the conclusion that there were young girls being held by force in convents who wanted to escape. Through this climate of fear came stories like that of Maria Monk and Edith O'Gorman Auffray who spoke about their experiences of convent life and their subsequent 'escape'. Auffray had been in a convent unlike the discredited Maria Monk who fabricated her experience as a nun. Before Auffray travelled to New Zealand she had already gained a reputation as an 'escaped nun' through her book Convent Life Exposed which detailed her experiences in a New Jersey convent and her later 'escape' from it.7 8 Auffray's tour did not begin well with the New Zealand Tablet reporting that the press in Auckland "spoke disparagingly of her and after a notice of her first lecture or so the name of "The Escaped Nun" was scarcely heard of in lnvercargill. "79 The period of time in question was about five months in which little was written about Auffray apart from some allegations by the New Zealand Tablet about her alleged 'escape' and the publication of a pamphlet which was a reprint from the Boston Pi lot which also made the same allegations about Auffray's life. Regardless of this, her tour became quite popular and there was an air of entertainment about Auffray's visit because reports about her meetings indicated a large attendance. When speaking at the Oxford Terrace Baptist church in Christchurch, it was reported that she spoke to a church that "was crowded to excess, numbers being turned away for want of room. "80 Auffray's visit to New Zealand became a resounding success due to the debate that developed between her and Fred Fulton who was an English born Anglican and a "well- 770p. cit., Best, pp. 127-128. 780ustavus Myers, History of Bigotry in the United States, New York, Random House, 1943, p. 240. 7~ew Zealand Tablet, 26 March 1886. 8~ew Zealand Baptist, March 1886.
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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
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14 In Chapters 2 and 3 the L.O.I. a
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Chapter 2. 16 "WE WILL MAINTAIN": O
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18 organizations. The corporate sen
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20 Even though the Peep O'Day Boys
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22 lodges were responsible to one I
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24 environment and his homeland. Fe
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26 Further changes to the clarity o
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28 The Black lodges were founded in
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30 manner. .,59 The lodge referred
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32 The Orange cause is booming stro
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34 achieved in the United States of
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36 A sense of the numerical presenc
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38 supporters. 85 This episode illu
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40 The Orangemen did indeed assert
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42 required. IOI There was also a D
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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 and 102: the Presbyterian Church."60 This wa
Page 103: 96 Master of the Orange Lodge. 69 T
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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