TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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91 hereby emphasise, in condemning the tendencies of the Catholics of New Zealand to Mixed marriages against the laws and teaching of the Church. "46 At issue then was not only Hennebery's sennon, but also the way in which he presented it. Any Protestant observers such as Reverend Russell would have taken issue with the type of 'strong language' used and missed their context. Hennebery stated that he was 'fearlessly' teaching "what the Church teaches." By doing this in a manner more accustomed to a Protestant revivalist preacher he unwittingly opened himself up for criticism. Not only was the Protestant experience of Catholic preachers almost nonexistent but Hennebery was also preaching in a style that was not in common usage in New Zealand. Open air missions tended to be the preserve of Protestants so a Catholic counterpart may have been threatening to the Protestant community, because according to the New Zealand Tablet correspondent, it drew large crowds with 650 people receiving the sacraments and taking the temperance pledge. 47 There was also a temperance procession which marched through the main streets numbering "about 400 including children, and the Hibernian Society, in regalia, carrying flags, and wearing temperance medals" and this was in Kumara whose population was relatively small. 48 A combination of these events may have indicated to the more paranoid Protestants that the Catholics were beginning to exert their influence. Hennebery was after all a Catholic missionary who had already gained forty converts from other churches from his Christchurch mission at the end of the previous year. Despite this initial hostility and the threat of a libel case being brought against him by the editor of the Kumara Times, Hennebery had a successful series of missions throughout New Zealand. 49 However, he was still denying the charges some months later in a Wellington mission. 50 The New Zealand Tablet reported with great satisfaction that the number of communions made during the mission were 19,665 and about 23,000 took the 46Ibid., 29 March 1878. Hennebery was an Ultramontane Catholic and advocated strict adherence to the Council of Trent. See H.J. Schroeder, a.p., (trans.), The Canons and Decrees of the Council of Trent, Rockford, Illinois, Tan Books and Publishers, 1978. 47New Zealand Tablet, 29 March 1878. 48Ibid., 12 April 1878. 4 ~ynelton Times, 6 April 1878. 5Drbid. , 23 July 1878.
total abstinence pledge. Also among the New Zealand Tablet reports were general 92 comments about how some families were experiencing great happiness as a result of one or both parents giving up drink and becoming sober. 51 This 'successful' mission by Hennebery was soon to be tested by Pastor Charles Chiniquy. Chiniquy was probably one of the most colourful lecturers ever to tour New Zealand. His life and writings had all the ingredients for an interesting tour. 52 He had transformed from "an ultramontane Roman Catholic French-Canadian priest into a worldrenowned English-speaking Protestant anti-Catholic crusader. "53 The New Zealand leg of his Australasian tour was preceded by the Boxing Day riots in Christchurch and Timaru on 26 December 1879. These events, even though they had their own impetus, did coincide with Chiniquy's arrival. Chiniquy's lecturing in Hobart had led to riots and this rioting did occur before he arrived in New Zealand. 54 There were mixed reviews of Chiniquy's reception in New Zealand. When he arrived, the committee formed to oversee his tour was asked by Superintendent Thompson under instructions from Wellington, whether or not they would take responsibility for any disturbances. The committee accepted any responsibility. This indicated that there were precautions being taken to avoid a repeat of the riots in Timaru and Christchurch or even Chiniquy's recent foray of potential martyrdom in Hobart. 55 Chiniquy had been invited to New Zealand by the Grand Orange Lodge of the North Island for the express reason that "the public mind was full of expectancy to hear his 51 New Zealand Tablet, 23 May 1879. 52See Chiniquy's books, Fifty Years in the Church of Rome, London, Robert Banks & Son, 1911, and Forty Years in the Church of Christ, London, Hodder and Stoughton, 1900. 53Paul Laverdure, 'Creating an Anti-Catholic Crusader: Charles Chiniquy,' Journal of Religious History, vol. 15, no. 1, June 1988, p. 94. 54For further information on the Hobart events see E.M. Dollery, 'fhe Chiniquy Riots, Hobart', Tasmanian Historical Research Association Papers and Proceedings, vol. 9, no. 4, March 1962. For a contemporary account of the events see, 'A Full Account of the Hobart Town Riots, in Connection with Pastor Chiniquy's Lectures Together with Correspondence from Reverend H.C.M. Watson', Dunedin, John Graham, 1879. 55Press, I January 1880.
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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 and 96: 88 situation and the married men on
Page 97: 90 enduring attachment to their pri
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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