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THE IMMACULATE CONCEPTION

THE IMMACULATE CONCEPTION

An awed silence fell over the throng that had gathered in St Peter’s for this history-making ceremony. The tall stately Pope Pius IX had just celebrated Mass at the great main altar. Now he was stepping forward to read his proclamation. Tears of joy glistened in his eyes. In a voice loud and clear but ringing with emotion, he read: “We declare, affirm and define that the doctrine which states that the Blessed Virgin Mary was preserved and exempted from all stain of original sin from the first instant of her conception in view of the merits of Jesus Christ, the Saviour of all mankind, is a doctrine revealed of God and which, for this reason, all Christians are bound to believe firmly and with confidence…”

As he reached the end, his voice broke and tears ran unchecked down his cheeks.

Forty-thousand voices sang the hymn Te Deum Laudamus. The dome of Michelangelo resounded with the triumphant notes. The bells of Rome’s churches rang joyously. That night, Rome was ablaze with light.

This happened on December 8, 1854.

A DOCTRINE REVEALED OF GOD

For centuries, millions of Catholics had believed that the Mother of God had been conceived without the stain of original sin; anything else would have been unthinkable. But the Holy Ghost had reserved the solemn definition for modern times. Our Lady had told Venerable Dominic of Jesus and Mary, a Carmelite who had lived at the time of St Louis Marie de Montfort, that the promulgation was “saved for the latter days of the Church.” This was part of the divine plan, foretold by St Louis Marie, to make our Lady more known, more loved and more honoured in our time than she had ever been before. The Blessed Mother herself had paved the way for the proclamation in 1830 when, to Catherine Laboure, she had called herself “Mary conceived without sin.”

MARY CONCEIVED WITHOUT SIN

The doctrine was an especially appropriate one for the nineteenth century. The great heresy of the day – which has persisted into our own time – was man’s elevating himself to equality with God. The Immaculate Conception reminds us that only Mary, of all human creatures, was conceived without the stain of original sin. All the rest of us came into the world with this mark on our souls. As a result of this sin, we are weak and inclined towards evil. Only God’s help will keep us on the road to salvation. We are absolutely dependent on God.

As the Blessed Virgin was intensifying her campaign, so was the devil. This very city of Rome, which was outdoing itself to honour the great Mother of God, had, just six years before, been the scene of the wildest disorders. They had been directed principally at Pope Pius IX, Christ’s vicar on earth.

WE ARE ABSOLUTELY DEPENDENT ON GOD

In those days the Pope, besides being the head of the Universal Church, was a king. He ruled a country known as the Papal States, and Rome was its capital. In the city there were many “liberals” who opposed the rule of the Pontiff on the pretence that they were in favour of a democracy. Actually, they hated the Church, and they knew no better way of fighting it than by attacking its visible head.

Riot followed riot. The revolutionaries managed to get control of the civic guard, so the Pope was powerless to stop the riots. Events reached a climax in November, 1848. On the 15th, a group of conspirators stabbed to death the Pope’s Prime Minister, Count Pellegrino Rossi. The mob celebrated the murder by carrying the bloody knife triumphantly through the streets. It was even carried to the home of the widow who was alone with her daughter.

Later that night, the mob marched to the Papal Palace. Shots were fired, and some found their mark. Several people were wounded. Monsignor Palace, the Pope’s secretary, was shot dead.

On November 24, 1848, the Pope was forced to flee from Rome. The city was left in the hands of the “liberals,” the men who were “to usher in a new era for mankind, the glorious era of a redemption far different from that announced by Christ.”

ONLY GOD’S HELP WILL KEEP US ON THE ROAD TO SALVATION

It was different all right – horribly different. Under the “Roman Republic,” freedom of the press and freedom of speech were rigidly suppressed. Taxes were increased. All bank deposits, all gold, silver and jewellery were confiscated, as was all the property belonging to the Church. People were thrown into jail without trial. The Minister of Finance requisitioned all hospitals, orphan asylums and other charitable institutions. The inmates were turned into the streets.

In 1830, our Lady had struck in the heart of the enemy territory – Paris. Now, eighteen years later, the devil had struck at the city which was the capital of Christ’s Church – Rome. As things are usually judged in this world, the devil seemed to have the better of it.

MARY HAD APPEARED TO A HUMBLE LITTLE POSTULANT

Mary had appeared in the quiet of the night to a humble little postulant in a convent chapel. So far as anyone could tell at the time, she had had no effect at all on the city or the world. The enemies of religion, on the other hand, were in complete control of Rome. The Holy Eucharist was defiled in public ceremonies. But this control did not last long.

Louis Napoleon, nephew of Napoleon Bonaparte, had become head of the French government. He decided to help Pius IX, who was in exile at Gaeta. A French army marched against Rome, and the “republic” fell on June 30, 1849. The Pope returned to the city on April 12, 1850.

His return did not mean the end of his troubles. He was kept in power only by Louis Napoleon, who was ready to sacrifice him the moment he could gain thereby. Rome was still filled with “liberals” who were ready to repeat their revolution of 1848. King Victor Emmanuel of Piedmont and his crafty premier, Cavour, were campaigning for a united Italy with Rome as its capital. Most people were sure that eventually they would be successful. In addition to the troubles in Rome, there was scarcely a country in the world where the rights of the Church were not being infringed upon. Switzerland, Russia and Prussia were especially violent in their persecutions.

With the Church beset on all sides, there were many who freely predicted that its days were numbered. It was not possible, these people said, for any institution to withstand so many attacks coming from so many quarters at the same time.

THE GATES OF HELL WILL NOT PREVAIL AGAINST CHRIST’S CHURCH 

From a strictly material viewpoint, these people were right. But they forgot Christ’s promise that He would remain with His Church always and that the gates of hell should not prevail against her. They forgot – or did not know – that “Mary must be terrible to the devil and his crew, as an angel ranged in battle, principally in these latter times.

In the midst of all her troubles, the Church had one of her most glorious moments, when Pius IX proclaimed the doctrine of the Immaculate Conception.

Less than four years after the proclamation, Pope Pius IX was to learn with joy that our Lady had appeared at Lourdes and had put what seemed to be the seal of approval on his action by saying, “I am the Immaculate Conception.”

– From: “The Woman Shall Conquer” by Don Sharkey, Prow Books/Franciscan Marytown Press, Libertyville, IL, 1954

 

 
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Posted by on September 29, 2019 in Words of Wisdom

 

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HE FORGAVE HIS ATHEIST TORMENTOR: BLESSED ISIDORE BAKANJA

15th AUGUST: BLESSED ISIDORE BAKANJA

HE FORGAVE HIS ATHEIST TORMENTOR

“Isidore Bakanja was born some time between 1880 and 1890 [in the former Belgian Congo]. He worked in a plantation run by a Belgian, an atheist who despised Christianity. Baptised in 1906 he took every opportunity to spread his Faith despite the prohibition orders of the plantation owner. He prayed the rosary daily and was devoted to Our Lady of Mount Carmel, whose scapular he wore with pride. On 22 April 1909, the superintendent tore off his scapular and had him severely beaten and then hidden in the jungle so that he would not be spotted by the colony inspector.

However, Isidore crawled from his hiding place and was seen by the inspector who reprimanded the persecutor and personally treated Isidore’s wounds. However, these had become infected and he suffered greatly in the remaining four months of his life. He died on 15 August 1909 while forgiving his aggressor. He was beatified by St John Paul II in 1994.”

– From The Sisters of St Peter Claver calendar 2015. For donations to the Sisters of St Peter Claver and/or to enroll in Holy Masses please contact claversisters@catholic.org or bellshillsspc@btinternet.com .

 

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UNSUNG HEROES OF LIVERPOOL – EXCERPTS OF A CATHOLIC PRIEST’S DIARY

“To understand the early post-Reformation history of Catholics in Liverpool two points must be clearly borne in mind: the first, that the town up to the year 1700 was of very small size, with only about 5,000 inhabitants (Vict. Hist., p. 23); the second, that it was a centre of civil and legal activity for South-west Lancashire. This latter fact made the practice of the Catholic religion impossible within its boundaries, for if in remote country districts the gentry and people alike had the greatest difficulty in evading the fines for non-attendance at the Protestant place of worship, it would be quite impossible for them to evade such fines in a town full of civil and legal functionaries.

Fines for non-attendance at the place of worship dictated by the government

Again, the constant search for priests, which made the priests’ hiding-places so common in the farm-houses and country mansions of Lancashire – this priest-hunting process evidently made it impossible for the Catholic clergy to remain in a town where every person was known and every detail of the law carried out by subservient officials. The above remarks apply, not only to Liverpool, but to all the towns of Lancashire; so that, while many country districts can prove their succession of priests – and, in some sort, of chapels also – none of the towns can show an earlier chapel than does Liverpool, where Mass was certainly said somewhere as early as 1701.

Catholic priests were hunted down and forced to live undercover

But if we take a map of that period and consider Liverpool as a town of 5,000 inhabitants, and its area to be confined within half a mile of the present pier-head, we shall find that a goodly lot of villages surround the town, and that in many of these villages there were priests’ residences and facilities for hearing Mass and receiving the sacraments. Thus, counting from north to south, we find Little Crosby, Ince Blundell, Lydiate, Netherton (or Sefton Hall), Gillmoss (or Croxteth), Portico, Woolton (or Speke). When we consider the heroic sacrifices which our Catholic forefathers were willing to make for the practice of their religion, we may justly assume that the few Catholic families whom necessity forced to reside in Liverpool would find means to attend one or other of these chapels. In the present volume, four of the above-mentioned chapels are dealt with; the others will follow in succeeding volumes.

Map of Liverpool, 1765, showing 1.: Parish Church of Our Lady and St Nicholas, 2. and inset: The Romish Chapel

Map of Liverpool, 1765, showing 1.: Parish Church of Our Lady and St Nicholas, 2. and inset: The Romish Chapel

"This plan of Liverpool, Surrvey'd in June 1765 is Most Humbly Inscribed..."

“This plan of Liverpool, Surrvey’d in June 1765 is Most Humbly Inscribed…”

The heroic sacrifices Catholics were willing to make for the practice of their faith

To the writer of these pages it is a source of boundless gratitude that the first priest to visit Liverpool in post-Reformation times was provided, not by the Molyneux of Sefton, great Catholics as they at the time were, nor by the Irelands of Lydiate, but by the Blundells of Crosby, who had, indeed, been more closely associated for one hundred years with Catholic life in the district, and had in consequence suffered more heavily. Perhaps a kind Providence thus rewarded them.

Government informants and the succession

Besides the residences for priests just enumerated – all of which have their representative chapel to-day – there were others, which at different periods helped to keep alive the Faith in the district. Fazakerley Hall, the seat of the family of that name, was, says Mr. Gillow, a venerable mansion taken down in 1823. It contained an ancient chapel, and in 1716 Richard Hitchmouth, the apostate priest, declared that he himself had officiated there for some time, and informed the commissioners for forfeited estates that it possessed a large silver chalice and paten. From other information during the Commission it appears that Hitchmouth was succeeded in the Mission by Mr. Thos. Wogrill. There was an endowment for the priest at Fazakerley Hall arising from a mortgage on an estate of 60 acres in the possession of Will. Tarleton at Orrell. In 1750 Fr. Henry Tatlock, S.J., is described as serving two places, of which Fazakerley was one, and here he died in 1771. Fr. Thos. Brewer served these places from 1774 to 1780, but after this it would seem that Fazakerley Hall changed hands, and the Mission was discontinued.

The name appears, generation after generation, in the recusant rolls through all the centuries of persecution of Catholic Christians

Earlier notices of Fazakerley are when Father Thos. Eccleston (born 1643, ordained 1677) came to the Lancashire Mission and went to Fazakerley Hall. In 1694 he was rural dean of the West Derby Hundred, and gave £50 to the common fund. Rev. Thos. Fazakerley, born 1611, was ordained at the English College, Rome, in 1635. He came on to the Mission in Lancashire, and, dying in 1664, was buried at Harkirke, Little Crosby. ‘The family of Fazakerley,’ to quote Mr. Follow again, ‘was very ancient, and remained staunch in its adherence to the Faith. The name appears, generation after generation, in the recusant rolls through all the centuries of persecution… The mansion, besides its domestic chapel, was full of priests’ hiding-places.

The mansion was full of priests’ hiding-places

Regarding the history within the actual boundaries of old Liverpool, we are fortunate in having a most interesting account from the pen of Rev. T. E. Gibson, published in the Liverpool Catholic Almanac for 1887 and 1888.* [1]

Father Gibson devotes some pages to the history of St. Nicholas Church at the landing stage, and gives the original charters of the Catholic Bishops in 1361 and 1459, showing how by this latter, those who made offerings to the chapel of St. Mary of the Key (Quay) were granted an indulgence of forty days. ‘This shows,’ he says, ‘how ancient in our city was the custom of decorating the image of our Blessed Lady with flowers and lights, and silently appeals to us to emulate the piety of our forefathers.’ Indeed, I would like to quote more, but feel myself bound to adhere to the rule not to treat of pre-Reformation matters in these volumes, for fear of running to too great length. It should be noted, however, that the old church is marked on all the plans of the city up to 1821 as “Our Lady and St. Nicholas,” whilst the notice-board outside the church still proclaims it as ‘The Parish Church of Our Lady and St. Nicholas.’

They were denied burial by the government because of their Catholic faith

Of the Catholics within the city during the years 1600-1700 we obtain only occasional glimpses, for no priest was stationed in the town. In the catalogue of burials at Harkirke are the following: ’31 Aug. 1613, John Synett, an Irishman, borne in Wexforde, master of a barke, was excommunicated by the B(ishop) of Chester for being a Catholicke recusant, and so dying at his house in Liverpoole was denyed to bee buried at Liverpoole Churche or Chappell and therefore was brought and buried in this sayd buriall place of ye Harkirke in ye afternoone of the last day of August 1613.’ And again: ’20 May 1615, Anne ye wyffe of George Webster of Liverpoole (tenant to Mr. Crosse) dyed a Catholicke, and being denyed buriall at ye Chappell of Liverpoole by ye Curate there, by ye Maior, and by Mr. More, was buried in ye Harkirke.’ The Crosse family did not change their religious profession at once, for in 1628 John Crosse of Liverpool, as a convicted recusant, paid double to the subsidy (Vict. Hist.).

Government officials did not tire of harrassing people for them to renounce their Catholic faith

The recusant roll of 1641 contains only five names, four being those of women. In 1669 four papist recusants were presented at the Bishop of Chester’s visitation, namely: Beres, gent., Mary, wife of George Brettargh, William Fazakerley and his wife; but in 1683 there were thirty-five persons, including Richard Lathom, presented for being absent from [governmental Anglican] church, and in the following year there were thirty-nine. The revival of presentations was no doubt due to the Protestant and Whig agitation of the time. James II endeavoured to mitigate the effects of it: in 1686, being ‘informed that Richard Lathom, of Liverpool, chirurgeon, and Judith his wife, who keep also a boarding school for the education of youth at Liverpool, had been presented for their exercising the said several vocations without license, by reason of their religion (being Roman Catholics) and being assured of their loyalty, he authorised them to continue, remitted penalties incurred, and forbade further interference’ (Vict. Hist., p. 50).

Some of the lists are here inserted, containing names still prominent amongst the Catholics of Liverpool.

CONVICTED RECUSANTS, 1641

[original list; original entries incl. spelling & punctuation: ]

Walton.

Roberte ffazakerley, gent. et ux. IIs Vlll d.

Ellen ffazakerley, sp(inste)r XVI d.

Margaret ffazakerley, sp(inste)r XVI d.

Lawrence Bryers, et ux IIs VIII d.

Will Chorley, gent et ux II VIII d.

Eme Chorley, sp(inste)r XVI

Nicholas ffazakerley, gent et ux II VIII d.

Henry Stananoght, et ux II VIII d.

Will Topping, et ux II VIII d.

Joane Tyror, vid(ua) XVI d.

Thos. Longhorne, et ux. II VIII d.

Dorothy Barker, sp(inste)r XVI d.

Ann Briage, vid(ua) XVI d.

John ffisher, et ux II VIII d.

 

West Derbie.

Elizabeth Mollinex, vid XVI d.

Katherin Mollinex, XVI d.

Thomas Welsh & ffrancis, ux. ejus II VIII d.

Margeria ux Hugh Barner, XVI d.

Arthur Tyrer et Margret, ux. ejus II VIII d.

Thomas fflecher, XVI d.

Ann ux. Robt. Dorwin, XVI d.

Thomas Mollinex, XVI d.

George Woods et Susan, ux ejus II VIII d.

Robt. Mercer & Ellin, ux ejus. II VIII d.

John Sergent, et ux. II VIII d.

John Stockley et Marie, ux ejus II VIII

Andrew Mercer, XVI

Alice Rigbie, XVI

Will Moore et Margery, ux ejus II VIII

John Edgerton et Ellinor, ux ejus II VIII

John Lathom Lathom, (sic) et ux II VIII

Ellin Standish, vid XVI d.

George Standish, et ux VIII d.

James Pemberton, XVI

Valentine Richardson, et ux II VIII d.

Thomas Bolton, XVI

Margret ux. Edw. Henshaw, XVI d.

Ellin ux. John Miller, XVI

Mary Leyland, XVI d.

 

Liverpoole.

Ursula ux. John Banckes, XVI

Jane ux. Henry Haskeene, XVI

Alice Harison, sp(inste)r XVI

Elizabeth Parkinson, XVI

Arthur Muckowen, XVI

 

These were lesser gentry, the landowners coming under another rate.

‘1684. Extract from proceedings of the Portmoote or Court of Quarter Sessions of the Peace holden for the Towne of Leverpoole, 12th Janr., 1684. Wee present the persons next undernamed for absenting themselves from divine Service. [Loyal Catholic Christians refusing to take part in enforced state church service (Anglican)]

Mr. William ffazakerley & his wife, Humphrey Harrison, John Hoole, James Mercer & his wife, John Tildesley, Edward Arthur & his wife, William Rydinge, William Segar, Mary Cowley, Margaret Bluckington, Alice, wife of Mathew Walker, Marie wife of George Braithwaite, Richard Lathom & his wife, Elizabeth Weaver, Mr. Richard Cleveland, Mr. Daniel Danser, Mr. Francis Tempest, William Gandy & his wife, Lawrence Myers, Ellen Bickesteth, Daniel Dwerrihouse, Henrie Thorpe & his wife, Trustam Jackson & his wife, Jane Canby widdow, William Burke & his wife, Ann fformby widdow, Peter Summers; Thomas Tyrer, smith & his wife; Thomas Lyon, smith; Henrie Knowles, baker & his wife; Richard Mercer, Tanner & his wife’

And the names occur year after year.

My wife went to Mass to Liverpool, to Pater Gelibrand at Mr. Lancasters

This brings our story to the commencement of the new century, when Rev. W. Gillibrand, chaplain to Mr. Nicholas Blundell of Crosby Hall, began to give service regularly in Liverpool. The diary* [2] of the latter records under date December 2, 1707: ‘Pater Gillibrand went hence: I could not prevale with him to hear ye discourse about Leige.’ A month later there is the following entry: ‘My wife went to prayers (Mass) to Liverpool, to Pat(er) Gelibrand at Mr. Lancasters.’ From this and other entries, says Father Gibson, we learn that Father Gillibrand lodged with Mr. Lancaster, who followed the business of a grocer. The Lancasters were a respectable Catholic family of the middle class; another brother was a doctor in good practice at Ormskirk, who is frequently mentioned in the diary; and a third was captain of a trading vessel. Some other extracts from the diary may be of interest:

Aged and infirm priests lodged at a building originally meant to be a school

’15th Aug. 1702. I went to Leverp(ool) with Coz(en) Edmund Butler. We halled ye Mary with a Handkerchaf but she answered not: he went on Bord ye Harington for Dublin.’ It is a long cry to the time when the Dublin Mail Packet could be hailed by passengers, but as the first dock – formed by deepening the old Pool, the site of the present Custom House – was not opened till 1700, the means of embarking for Ireland at that date must have been very primitive.

A similar entry is under date 2 May 1708: ‘Mr. Waring told us his Son was in danger to lose his Passage for Ireland, ye Ship being gone and he was forced to ride after her on Shore and so get on Border if he could.’

The next entry is interesting as showing the number of priests in this neighbourhood at the time: ’18 Aug. 1702. Mr. Mullins came in ye morning to pray and stayed till next day: Mr. Tasburgh and Little Man came hither in ye Afternoone.’ Mr. Mullins was priest at Mossuck Hall, in Bickerstaffe, a secluded spot a few hundred yards behind St Mary’s Chapel, Aughton. Rev. Henry Tasburgh, S.J., lived at the New House, at Ince Blundell, built shortly before with the view of its being used as a school. It never was so used, but became the home of aged and infirm priests of the Society. By ‘Little Man’ is meant his cousin and chaplain, Rev. W. Gillibrand, who throughout his life was a confidential friend and adviser. The following reads strangely to-day: ‘5 March 1705. I saw 3 Beggars whiped out of Leverpool,’ and next day: ‘My wife rid behind me to Leverpool: she saw ye Elephant.’

I count it great gain to do good and receive evil

Father Gillibrand did not remain long in Liverpool. He was gone before 1710, probably to his friends at Chorley. Rev. Francis Mannock, S.J., succeeded him. He lodged with a Mrs. Brownhill, as we learn from the following entry: ‘1712, January 27. My wife and I went to Liverpoole and heard Mr. Mannock preach. Mr. Tute (Tuite) and Mr. Morphew etc. were there. We dined at Mrs. Brownbills with her and Mr. Mannock.’ Father Mannock left Liverpool in 1715, and was serving the Yorkshire district in 1741; he died at York in 1748.

Rev. John Hardesty, S.J., whose real name was Tempest, was living in Liverpool in 1715, when a visit is thus recorded: ‘1715, Sept. 11. My wife and I heard Mr. Hardesty preach. We dined at Mr. Lancaster’s: I drank at the Woolpack with Mr. Lancaster and his brother, the doctor.’ The Woolpack was an inn in Dale Street to which Squire Blundell, when in Liverpool, usually resorted. It seems probable that Father Hardesty rented a house of his own, as his address was: ‘Mr. John Hardesty, at his house in Liverpool,’ and he had another priest living with him later on. The diarist says: ‘1718, June 22. My wife and I went to Liverpoole to hear Pat(er) Doodell hold forth at Mr. Hardesty’s. We dined there with Mr. Tute and his nephew, Mr. Nugent.’

After the death of Rev. John Mostyn, S.J., at Lydiate Hall in 1721, Father Hardesty was instructed to give the congregation there a monthly Mass. The diarist and his wife occasionally go over on a Sunday to hear Father Hardesty ‘hold forth,’ and the latter employed him as her confessor. Brother Foley tells us that he built the first chapel in Liverpool in 1736. Some idea of the privations he endured in the prosecution of his work may be gathered from the following letter, written in reply to some cavils on the subject:

I lived frugally, as not many would have been content to live

‘I wonder how it should come into anyone’s head that what I built at Liverpool was by subscription, and that it is required that an account be given of the money laid out on it, I know therefore, and you may show this declaration to whom you please, that while I lived in the aforesaid town, I received one year with another from the people, about one or two and twenty pounds a year by way of contribution to my maintenance, and that no other subscription was ever made for me, or for the buildings. From friends in other places I had part of the money, but much the greater part was what I spared, living frugally, and as not many would have been content to live. What disaffected people may say and give out I do not matter (sic). I count it great gain to do good and receive evil, nor do I regret my having spent the best years of my life in serving the poor Catholics of Liverpool.

I don’t regret my having spent the best years of my life in serving the poor Catholics of Liverpool

This letter was written in 1750 from Tixall, Staffordshire, where he had gone to be chaplain to Lord Aston. Father Hardesty had an old Jesuit father living with him for several years – Rev. Will. Pennington, whom Mr. Blundell saw distribute, on Palm Sunday, 1727, 256 palms to the congregation. From this we may form some idea of the number of Catholics at that period. Father Pennington was buried next to Mr. Aldred, S.J., in the Harkirke. ‘After a long illness, being a sort of co-adjutor to Mr. Carpenter of Liverpool, he dyed there 8th June 1736.’

Father Gibson continues: ‘As Mr. Blundell makes no mention of Mr. Hardesty in this entry, it is not improbable that he built his chapel some time previous to 1736, when it appears that Mr. Carpenter occupied his place. The last entry in the diary that relates to Mr. Hardesty was made on the occasion of the death of his chaplain, Rev. R. Aldred, S.J.: ‘1728, Feb. 24. Pat. Hardesty prayed for Mr. Aldred in his chapel: there was a large congregation.’

He had provided a refuge for the poor persecuted Catholics of Liverpool after the destruction of their chapel

The next source of information is Mr. Thomas Green, whose mother was Elizabeth Clifton of the Lytham family. His father, Francis Green, had provided a refuge at his house in Dale Street for the poor persecuted Catholics of Liverpool after the destruction of their chapel in 1746. He also gives an account of its demolition, which is in substance as follows: ‘When the Scots had retreated from Derby in 1746 so far to the north as to relieve the people of Liverpool from any danger of a visit from them, the mob assembled to pull down the small Catholic chapel at the S.W. corner of Edmund st. The priests, Fathers Hermenigild Carpenter and Thos. Stanley, met the mob, which behaved with the greatest respect to the priests and without noise or violence opened a passage for Father Carpenter to go up to the altar and take the ciborium out of the Tabernacle and carry it by the same passage out of the chapel. After this the mob tore up the benches and made a bonfire of every thing combustible in the chapel and priests’ house, and pulled the whole of both down. Such was the end of the first Catholic Chapel in Liverpool.

The mob tore up the benches and made a bonfire of everything combustible in the chapel and priests’ house, and pulled the whole of both down

‘Soon after the Battle of Culloden, in 1746, Henry Pippard, Esq., a principal merchant, then married to Miss Blundell, of Crosby (whose name he took on succeeding to the property), treated with the Mayor and Corporation to allow the Catholics to rebuild their chapel. This they peremptorily refused. Mr. Pippard observed that no law could prevent him from building a warehouse, and making what use he pleased of it. It was acknowledged that he might do this, but at his own risk. He then collected subscriptions, and built a warehouse of two stories upon vacant ground purchased from a Catholic family, lying on the south side of the same Edmund Street, the front of which street was covered by buildings and ‘six-yard’ houses, with small back yards opening into the intended chapel-yard. On the east side of this warehouse there were two large folding doors, one above the other, surmounted by a teagle rope, block and hook, capped against the rain as was then usual in Liverpool. The upper storey was to act as the chapel, its upper folding doors being bricked up within and the walls stuccoed: large leaded windows on the east, south and west, admitted light, and these were protected by strong outside shutters to be closed when there was no service. The ascent to the chapel was by a broad staircase on each side within the lower warehouse room, the centre of which was used for lumber, the entrance to the room being secured by strong folding doors.’ The plan of 1765 shows this ‘Romish chapel,’ and from the enlargement this description can be seen to be perfectly accurate. Mr. Blundell’s chapel was actually in use from 1746 till 1845, exactly one hundred years.

The new chapel, which was disguised as a warehouse, was in use for exactly 100 years

‘After September 24, 1764, Mr. and Mrs. Green went to their house in Dale Street; ‘while the new chapel was being built, Mass was said on Sundays and holidays in their garrets, the whole of which, with the tea and lodging-rooms of the two storeys underneath, were filled by their acquaintances of different ranks, and admitted singly and cautiously through different entrances from the two houses immediately adjoining on each side, which belonged to two very respectable and kind neighbours who were Presbyterians.

Clandestine Holy Mass took place in silence, by candlelight, without any ringing of the bell at the Elevation

‘Everything was done in silence, by candlelight, without any ringing of the bell at the Elevation,’ etc. With reference to the foregoing, Mr. Burke (Cat. Hist. of Liv.) justly remarks: ‘From this simple but graphic story we may infer that the anti-Catholic spirit ran high at this period, while ‘the different ranks’ tells us plainly that the Faith was still preserved among the better off as well as the poorer classes.’

In 1758 the chapel was again attacked 

The priests who successively served the ‘new chapel’ were Rev. Hermenegild Carpenter and Rev. Thomas Stanley, Rev. Michael Tichbourne, Rev. John Rigby, 1749-1758, Rev. William Wappeler, Rev. Anthony Carroll. In this year the chapel was again attacked by an infuriated mob, but was reopened in the following year. This chapel was enlarged in 1797 and continued to be used until St. Mary’s, from the design of A. W. Pugin, was built on the same site and consecrated in 1845. [Following the Catholic Emancipation Act etc., a process of restoring to Catholics in Britain and Ireland the human rights which they had been deprived of for several hundred years.] In consequence of the enlargement of Exchange Station it was taken down, but rebuilt stone by stone in Highfield Street, being re-consecrated July 7, 1885.”

Footnotes

*1) The present writer feels an apology is due for some of the more personal statements; he is, however, only quoting the Catholic Almanac, which contains many statements still more laudatory.

*2) The whole diary makes quite interesting reading. Copies are still on sale at the Philomena Co., Bold Street, Liverpool.

– Dom F. O. Blundell, O.S.B, Old Catholic Lancashire Vol. I, Burns Oates & Washbourne Ltd., London, 1925

 

 

 

 

 

 

 

 

 

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