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The Marists in Post-Federation Australia, 1892-1938

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The Marists in Post-Federation Australia, 1892-1938 NOT ANGELS, NOR MEN CONFIRMED IN GRACE: The Marists in Post-Federation Australia, 1892-1938 Peter McMurrich S.M. 2 ...is it not a fact that one should expect this mixture of good and bad when one has responsibility for administering a Religious congregation the members of which are not angels nor men confirmed in grace. - John Claude Raffin, 4th Superior General of the Society of Mary, 10 June, 1920. Our history, like that of every family or nation, is an interplay of lights and shadows. As we celebrate our past we must avoid the temptation to idealise it. We must accept its low ground as well as its high, for we know that without valleys there can be no hills, and without the Cross there is no Resurrection. - John Jago, 10th Superior General of the Society of Mary, 24 September, 1986. 3 CONTENTS Page Foreword 4 Chapter 1: For Those Who Came in Late (1845-1892) 5-9 Chapter 2: A Brief Flowering (1892-1900) 10-51 Chapter 3: Marking Time (1901-1904) 52-65 Chapter 4: Diffidence and Dispute (1905-1910) 66-100 Chapter 5: A System in Crisis (1911-1918) 101-151 Chapter 6: From Obstruction to Change (1919-1924) 152-185 Chapter 7: A New Beginning (1925-1937) 186-228 Chapter 8: Australia: A New Province (1938) 229-238 Chapter 9: Conclusion 239-243 Appendix: St. Patrick's Baptismal Records 1890-1938 244-246 Bibliography Index 4 FOREWORD This work follows on from John Hosie’s Challenge: The Marists in Colonial Australia, which tells the story of the Marist Fathers in Australia from their arrival in 1845, until the eighteen nineties. Beginning with the death of Fr Claude Joly sm in 1892, Not Angels Nor Men Confirmed in Grace outlines the history of the Society of Mary in Australia until 1938, when a separate Australian Province was established. Prior to that date, Marists working in Australia had been initially part of the Pacific Missions Province, and then after 1926 were part of the numerically strong New Zealand Province. As the title suggests, this is a story with contains a considerable degree of human weakness and failure. Based mainly on internal Marist correspondence and governance records, it outlines an alarming cavalcade of administrative incompetence, financial mismanagement, deviation from professional standards, and the tragedy of some patently unsuitable individuals who found themselves trapped in a life commitment to the priesthood and religious life. At the same time, side by side with the sad, misguided, and tragic elements in this story, there is much that is inspiring and deeply moving. Above all else, this is a profoundly human story. Because of the wealth of the source material and its quality and richness, it has been possible to come to know and understand in an almost privileged way the personal struggles, qualities, hopes and dreams of the Marists who walk, run, stumble or soar throughout these pages. The subjects of this work are mainly Frenchmen who travelled to the other side of the world to live out a dream of religious commitment. For reasons which will be explained, they lived in a situation of some isolation and distance from the mainstream of the Catholic Church in Australia. As John Hosie explained in Challenge, this sometimes allowed them to present to their superiors in Europe a unique and valuable perspective on aspects of the Australian Church. This book therefore contains some fascinating glimpses of the inner workings of the Sydney Church in particular, under Cardinal Moran and Archbishop Kelly. My thanks to the many people who have helped me in researching and writing this book, which is substantially based on an MA thesis I completed in 1988. Peter McMurrich sm September, 2008. 5 ABBREVIATIONS ACR Australasian Catholic Record ADB Australian Dictionary of Biography AMPA Australian Marist Provincial Archives, Sydney APM Marist Fathers Archives, Rome CP Catholic Press FJ Freeman’s Journal GMA Marist Seminary Archives, New Zealand JA Josephite Archives, North Sydney ML Mitchell Library, Sydney MPV Minutes des Proces Verbaux des Conseils (Marist General Council Minutes, Rome) NSWSA New South Wales State Archives, Sydney NZMPA New Zealand Marist Provincial Archives, Wellington OMPA Oceania Marist Provincial Archives, Suva RCA Roman Catholic Archives of Fiji, Suva SAA Sydney Archdiocesan Archives SPPA St Patrick’s Parish Archives, Sydney 6 CHAPTER 1 FOR THOSE WHO CAME IN LATE (1845-1892) On the evening of Friday, 4 March, 1892, Claude Mary Joly, a Frenchman and a Marist priest, died peacefully at Villa Maria monastery, Hunters Hill, Sydney, in the 62nd year of his life.1 Joly had first passed through Sydney in 1856 as a young missionary bound for Samoa: he was recalled from there in 1858, and spent the remaining 34 years of his life based in Sydney and engaged in support activities for the Marist Pacific Missions.2 The story of the Marist Fathers in Sydney from the time of their arrival in 1845 until the eighteen nineties is told by John Hosie in Challenge: the Marists in Colonial Australia.3 Reaching Sydney only ten years after the first Catholic bishop,4 they came to set up an administrative headquarters and supply base for the rapidly developing Marist Missions in the South Pacific. Despite their limited numbers, their French nationality, and their preoccupation with the Pacific Missions, the first Marists made a humble but effective contribution within the Catholic community of Sydney and beyond during their first 50 years in Australia. At the time of Joly's death there were nine Marist priests in Australia and nine coadjutor brothers.5 At Hunters Hill, a harbour-side suburb with a strong French character about eight kilometres from the centre of Sydney, the Marists had completed a two-storey sandstone monastery in 1865. They called it "Villa Maria", surrounded it with acres of reassuring European parkland, planted a vineyard, grew vegetables and grazed cows. It was "home" for the Marists in Sydney. It functioned as administrative centre for the Marist Mission areas in the Pacific, provided a rest facility for missionaries recovering from the sea voyage from Europe prior to embarking for their Mission posting, and served as a sanatorium for sick missionaries who had to be sent to Sydney for medical treatment. Priests from the monastery also cared for the parish of Hunters Hill, celebrating Mass for the faithful in a pretty, tiny, French-style church adjoining the monastery, and in a partially completed church of more pretentious proportions in the Woolwich-peninsula section of the parish. Permanently residing at Villa Maria in 1892 were four priests and eight coadjutor brothers.6 The community was elderly, bordering on geriatric: Zephirin Muraire, at Villa Maria since 1864, superior of the community and parish priest of Hunters Hill, in his 62nd year; Louis Hurlin, business manager for the Marist Missions, newly arrived from the Fiji Mission, 34 years old, but with a heart condition; John Baptist Coue, assistant priest in the parish of Hunters Hill, retired from work in the Missions, in his 46th year; Maurice Tresallet, 63 years old, chaplain to nearby St. Joseph's Marist brothers college, retired from Mission work in New Zealand because of poor health; and coadjutor brothers Florentin, Gennade, Andrew, John, Louis, Augule, Patrick and Matthew - all, with the exception of the last one named, elderly and beyond heavy work. A small community of sisters of the Third Order of Mary Regular lived in a sandstone cottage about 50 metres from the main monastery building. They assisted with domestic chores at the monastery, and provided accommodation for Third Order of Mary sisters passing through Sydney on their way to the Pacific Missions, or returning there for medical attention. A small group of Pacific islanders also lived at Villa Maria, the outcome of some benevolent blackbirding on the part of Claude Joly; they helped with kitchen and laundry tasks, and with gardening. In the city of Sydney the Marist fathers had been caring for St. Patrick's church and parish since 1868. The parish was centred on Sydney's Rocks area; the Catholic population there was 7 predominantly Irish and predominantly poor. St. Patrick's was a success story for the Marists; the three French priests who were working there, Peter Le Rennetel, Augustin Ginisty, and Peter Piquet, were popular, dedicated, and competent. While serving the residents of The Rocks, St. Patrick's was also a church frequented by people from the suburbs of Sydney.7 In the Dawes Point section of the parish, the Marists had bought an old colonial mansion, Cumberland House, in May, 1872,8 and began using it from 1879 as a procure office, and warehouse and despatch centre for their Pacific Mission areas. Close to the wharves, it was conveniently situated for supervising the unloading of stores from Europe, and for redirecting them to the various Mission stations in the Pacific. In 1882 a church was built on an adjoining property belonging to the Josephite sisters, and both the church and the procure residence were called "St. Michael's".9 Two Marist priests lived there: Michael O'Dwyer, an Irishman, whose indolence and profligacy had alienated him from his diminishing congregation; and Charles Murlay, an aloof, crusty Frenchman, former pioneer priest of the Rockhampton district in Queensland, who had joined the Marists in 1883.10 Louis Hurlin, business manager or procurator for the Missions and resident at Hunters Hill, journeyed to St. Michael's each day to carry out the work of the procure, which was crucial to the Marist missionaries in the field. The role was well summarised by one of Hurlin's successors in 1945; it had changed little in 50 years: The procurator's business is to receive missionaries: fathers, brothers, sisters, as they arrive in Sydney ..
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