TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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83 activities taking place in convents and confessionals contributed to the boom industry of books and pamphlets and lecturers who gave detailed descriptions of what the Catholic nuns and priests were said to be doing behind the stone walled convents. Anti-Catholicism was to those Protestants who adhered to it, an anti-religion in the sense that it was a negative image of true Christianity. This view led to the proposition that "every negative characteristic imputed to Rome implied a positive cultural, political or religious value which Protestants claimed as their own exclusive property. "17 By using this inversion technique much can be gleaned as to how the Protestants viewed themselves. Paramount to this view was the question of authority where Protestants saw the Pope usurping Christ's role as the Head of the Church. Once this 'human' authority was in place then 'human' forms of worship and belief took over, such as invocation of saints, worship of statues and images and veneration of the Virgin Mary. These examples also coincide with the charge of idolatry which was sinful according to Scripture. 18 The issue of celibacy was also a problem as it was seen to be usurping the God ordained institution of marriage. 19 Protestants saw the Pope as usurping God's authority which led to the belief of the 'tyranny of popery.' This was the focal point of much anti-Catholic rhetoric because "the spiritual rights and liberties of ordinary believers were subverted and destroyed. "20 The lecturers believed that they were furthering the cause of liberty by being against the 'tyranny' of the Papacy. Protestants believed in the maxim that "ignorance was the mother of devotion." and so it was through ignorance that Catholics believed those 'popish lies'.21 The anti-Catholic lecturer was attempting to educate the 'ignorant' Catholics through lectures and literature. It was against this background of popular Protestantism that the anti-Catholic lecturer emerged, whose purpose was to inform the public of the lurid aspects of convent 17Peter Lake, 'Anti-popery: the Structure of a Prejudice,' R. Cust & A. Hughes (eds), Conflict in Early Stuart England, London, Longman, \989, pp. 73-74. 18Ibid., p. 74. 19rbid., p. 76. 2Orbid., p. 76. 2 I Ibid., p. 76.
84 and priestly life. The L.O.I. invited some preachers and financed their tours as the speakers supported their aims and advocated their ideals. The Catholic Church also commissioned lecturers to uphold the Catholic faith. There were also independent speakers. Best gives a revealing description of these colourful anti-Catholic lecturers by stating that "the antisacerdotalist was a stock type of public orator. agreeably blending edification with entertainment. lf he were an ex-papist. so much the better. (If he were an ex-Jesuit. best of all!)"22 Two major assets for a successful lecturer were the entertainment value of their oratory and any past personal involvement in the Catholic church. Ex-priests and ex-nuns were assured of capturing the public's attention. This attention was not always favourable. Roger Swift has noted that clashes between English and Irish in Britain were partially fuelled by anti-Catholic lecturers "notably in Stockport. 1852, in Oldham, 1861. in London, 1862 and during the more widespread Murphy Riots of 1867-71."23 The inflammatory language used by the orators forced Catholics (in many cases Irish Catholics) to take strong action, which sometimes resulted in riots. It was during this time of religious agitation and potential mob violence that these orators toured the world. These 'world tours' could include visits to both Australia and New Zealand. Just as conflict over interreligious rivalry was prominent in Britain this was also the case in New Zealand. As already noted, the tensions between Protestants and Catholics had its origins in the Reformation and continued to dominate the nature of the religious landscape. even in New Zealand. Early settler society in New Zealand did not have some of the same problems as other countries but this was more due to institutions not having been established. Once churches were built and related church organizations were formed. then the seeds of religious ferment began to germinate. While New Zealand did not seem to have the same record of religious strife as Britain, animosity was still present especially in the key areas of education and prohibition. The education issue became a dominant issue with the passing of the 1877 Education Act 220p. cit., Best, p. 140. 23Roger Swift, "'Another Stafford Street Row': Law, Order and the Irish Presence in mid-Victorian Wolverhampton," in Swift & Gilley (eds), The Irish in the Victorian City, p. 189.
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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
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: again, nativism was prevalent and a
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 and 104: 96 Master of the Orange Lodge. 69 T
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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