TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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89 used Medicinally, and by order of a Medical Man. and to discountenance the Cause and Practice of Intemperance. "36 The use of such pledges was prominent throughout Hennebery's campaign in New Zealand. There was a strong effect on the Catholic community as even at his first mission in Wellington there were Catholics attending the services who had not attended church for some time. 37 As notable as the return of these 'lapsed Catholics', was the number of converts from other churches. At Christchurch there were forty converts and the New Zealand Tablet made a special point of mentioning that they were not atheists but converts from other churches. 38 These were impressive results so early in the mission, especially in Christchurch where even the Protestant churches were so impressed with Hennebery that they offered a public hall for him to deliver his sennon on 'Drunkenness'.39 The topical nature of the whole temperance movement must not be underestimated in New Zealand church life during the nineteenth century. Any glance at a church newspaper will reveal much infonnation about temperance and the various temperance organizations that were in existence. The beginning of his series of missions seemed to indicate a trouble-free visit, but this did not eventuate. Hennebery did not have any problems when he finished his mission in Hokitika but it was at Kumara, an area known for its high Irish population, that a campaign by the press stirred up tension. The contentious issue was Hennebery's preaching on mixed marriages. It was the Evening Star of Hokitika that first claimed that Hennebery was teaching that marriages between Catholics and Protestants were indeed not marriages and marriage by the Registrar was definitely not a marriage at all. The Kumara Times wrote an "editorial of the malignant kind" which soon roused the Catholics in Kumara. The Tablet reported that the "Catholics of Kumara have in the meantime given a new proof of their ever undying faith of the Irish people in the Catholic Church, and of their ever 36Paul Link, c.pP.S., A Time to Sow and a Time to Reap, Ohio, Messenger Press, 1990, p. 116. 3 7 NewZealandTablet, 19 October 1877. 38lbid., 21 December 1877. 39Jbid., 7 December 1877.
90 enduring attachment to their priests."4o The outcome was that the Catholics refused to buy the Kumara Times. The news of this newspaper 'war' came by telegraph to the Christchurch Press whose telegraph correspondents reported, "It is feared that sectarian difficulties may take place, as the Catholics are being incited from the pulpit. "41 These reports soon brought the Catholic church into the firing line so much, that local Christchurch priest Father L.M. Ginaty wrote to the Lyttelton Times stating that" 'the people are being incited', not 'from the pulpit', but by the unreliable portion of the Press Agency in the West Coast."42 Hennebery himself sent a telegram denouncing these reports about his preaching and 'inciting Catholics from the pulpit' as "unmitigated and scandalous falsehoods, and I denounce them and other accompanying misrepresentations as barefaced and malignant aspirations."43 Despite his denials and support from fellow clergy, a Wesleyan minister Reverend G.W. Russell supported the stand by the Kumara Times and even claimed that he would take an oath on the words he heard Father Hennebery use. 44 What caused such allegations and counter allegations? The New Zealand Tablet seemed to think that it was Hennebery's teaching about mixed marriages whereby Catholics who are married to non-Catholics should have full freedom to be a practicing Catholic and be able to bring their children up as such. It was this teaching that the New Zealand Tablet believed annoyed "non-Catholic men who persistently deprive their Catholic wives of their liberty of fulfilling their Catholic duties. "45 This sounds a logical argument but not really enough to stir up the passions of Protestants on the West Coast. Hennebery himself has probably given us the reason for such a backlash. He states in a telegram to the New Zealand Tablet that it could have been the "very strong language I have used, and which I 4Oybid., 12 April 1878. 4 I Press, 20 March 1878. 42Lyttleton Times, 23 March 1878. 43Ibid., 29 March 1878. 44New Zealand Tablet, 29 March 1878. 45IbiQ., 12 April 1878.
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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
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: 88 situation and the married men on
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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