TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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increased. Revivalism and sectarianism thrived during this period. 87 "In the 1880s, when social and economic circumstances were difficult, revivalist preachers who emphasised repentance from sin, conversion, commitment and spiritual experience, began to attract large audiences. "30 It was in this atmosphere of religious revivalism that sectarian tension often thrived. 3 I The visits of the preachers who came to New Zealand exemplified this tradition of revivalism which sought religious conversion. Sectarian tension often resulted because of the Catholic-Protestant divide which saw these two distinct groups vying for recognition. Father Patrick Hennebery (1830-1897), a popular Catholic temperance preacher from Ireland, visited New Zealand between October 1877 and May 1879, and ironically this visit helped to set the scene for anti-Catholic lecturers coming to New Zealand. 32 Although Hennebery was a Roman Catholic priest, the revivalist style he used and controversy that followed him (however unintentional) helped to facilitate the arrival of these anti-Catholic lecturers. Reverend Father Patrick Hennebery was invited to New Zealand by Bishop Redwood of Wellington to conduct a Catholic Mission. Hennebery was different from many priests at the time as his cause was temperance. He spoke in the most eloquent tenns of the evils of alcohol. The fonn of missionary endeavour that Hennebery undertook was very similar to his Protestant counterparts. In a sense Hennebery was very much in the 'revivalist' tradition but with Catholic overtones. The emotionalism involved in these missions was apparent at his very first one in Wellington. While describing his experience in America with regard to missions, he illustrated his remarks with numerous anecdotes, which occasionally stirred the risible faculties of the congregation to roars of laughter. The next moment he had the minds of the audience enthralled with emotion, while tears glistened in their eyes as he pictured in pathetic language the sad and calamitous doom that had befallen those whose apathy and indifference had caused them not to attend his missions. He spoke for about two hours and a half in a most eloquent manner ... 33 The 'mission' included three daily services and special sennons geared towards different groups. Married women were given instruction on their spiritual and domestic 3OJbid., pp. 193-194. 3IIbid., p. 201. 32See H.R. Jackson, Churches and People in Australia and New Zealand 1860- 1930, Wellington, Allen & Unwin , 1987, pp. 66-76. 33New Zealand Tablet, 19 October l8T7.
88 situation and the married men on their responsibilities as "heads of the household circle." The unmarried men and boys over twelve were given their instruction on "the glorious time of youth" and to be "sober, honest, industrious and God-fearing." Instruction to the unmarried women and girls over twelve consisted of advice about domestic duties and an emphasis on the evils of modern society. Dress and personal adornment were severely censured as occupying too great a portion of the mind and time of the young ladies of the present day, and it was shown to them that these things, when dispensed with, did not in the slightest degree lessen the respect that should be paid towards the members of the fair sex, but on the contrary, exalted their virtues, and placed them higher in the minds of sensible men. 34 The warnings against worldliness and the emphasis on how women should look could easily have been the sentiments of a nineteenth century Protestant preacher at a Protestant mission. This style of preaching adopted by Hennebery was not unlike the Catholic Revivalism that was popular among American Catholics in the second half of the nineteenth century. Jay P. Dolan in his Catholic Revivalism emphasises the impact of these revivals and how an evangelical style parish mission should not be considered usual in the Roman Catholic tradition. Its popularity, however, was not entirely based on the drama of its ritual or the appeal of the preacher... but equally important was the message of the preacher. People came night after night, not only to see him in action, but also to hear what he had to say. And in the final analysis what he said was to have a more lasting effect on the culture of Catholicism. 35 With Father Hennebery, the New Zealand Catholic community was treated to an experience of Catholic revivalism which was becoming popular in America. The combination of revival and the cause of temperance was given impetus by the Irish Apostle of Temperance, Father Theobald Mathew (1790- 1856). Father Mathew helped to push the cause of temperance within the Catholic church and the forming of societies committed to temperance. Father Hennebery operated in this same manner and even used Father Mathews pledge which was repeated at the missions and then medals or pledge-cards were issued. Paul Link in his biography of Patrick Hennebery, gave an example of the inscription on the Pledge-cards: "I promise to abstain from all intoxicating Drinks, except 34Ibid., 19 October 1877. 35Jay P. Dolan, Catholic Revivalism: The American Experience 1830-\900, Notre Dame, London, University of Notre Dame Press, 1978, p. 89.
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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
Page 31 and 32:
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
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: 86 A common theme in these two issu
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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