Fr T.J. Linane, From Abel to Zundolovich, Vol. 2: Biographies of Priests on the Australian Scene up to 1900, 1980, pp 39-40:

Chiniquy, Pastor Charles, French Canadian (?), Visitor, Left Mission
"His Blood Flowed Freely"
Many epithets could be hurled: 'wolf within the fold'; 'blinded Pope hater'- but preference is given to the blunt statement in the Melbourne Advocate of 11 April 1874 in formulating a heading: "His blood flowed freely in the streets of Montreal and Nova Scotia". No judgment is intended either against those whom he irked by his raving hostility against the Pope and Church, nor against Chiniquy himself. And if the answer to the question: if a man rejects the ministrations of the Church on his deathbed, does it mean that he finally rejects God? - turns out to be "not necessarily so"; then there is added reason for withholding any judgment. All that we can with certainty claim in respect to his hostility is that he created a lot of excitement when he went on lecture tours throughout U.S.A., Australia and other countries. With the aid of some comments in Dr. L. Rumble's 'Radio Replies' and of newspapers of the 1870s we endeavour to present the Chiniquy career. "Chiniquy was a French Canadian who was ordained a priest in 1843". So states Dr. Rumble. Other reports claim he was of Dutch origin, yet born in Canada; and that he was a student of theology in 1827 - and if both these claims regarding ordination and the learning of theology are to be reconciled, it means that in the space of sixteen years light must have been coming through rather tardily. "On 28 September 1851 he was suspended from priestly duties by his bishop for immoral conduct" - again quoting Dr. Rumble. He continues: "He left Canada for the U.S.A. and persuaded a bishop there to give him another chance. But that bishop had to suspend him on 20 November 1856". Chiniquy wrote to his former bishop asking for the removal of censure and expressing regret and repentance - promising as well not to exercise the ministry "in your diocese". No doubt guided by reports from the U.S.A. the bishop rejected the plea. "In 1858 he persuaded the Bishop of Chicago to accept him, but almost at once was once again expelled". The Advocate of 11 April adds tartly: "He was in gaol in the U.S.A. three or four times ... He was twelve years in the hands of the Sherriff'. According to Chiniquy himself he saw the "dawning light" in a hotel - realised that the Church of Rome was false and that salvation was with the Protestants. "But they had trouble with him also. In 1862, the Protestant Synod of Chicago expelled him for misappropriation of money that he had collected under false pretences in Europe on behalf of a non-existant Protestant charity. The American Presbyterians then accepted him, but before long had to expel him for embezzlement. After that the Orangemen took him up, and he became a lecturer ... Thus he spent the rest of his days ..."

His vitriolic attacks on all things Catholic on the Australian tour of 1878 created a lot of re-action and excitement, and in some cases, fisticuff disturbances - as at Horsham and at Castlemaine where sundry bricks were thrown and ugly scenes were witnessed. The Advocate took great delight in claiming that "he was a failure in Sydney", "not wanted in Victoria", and "creator of a disturbance at the Hobart Town Hall". Visiting temperance advocate from the U.S.A., Father Henneberry, threw the epithets, "liar and thief", while the Church of England Messenger in Melbourne launched an attack on Chiniquy's "lewd jests". So all told the recriminations on both sides were fairly weighty; but the newspapers of the time are full of the like and there is no point gained in trying to add to the list already given. Chiniquy remained obdurate and continued the attacks against the Scarlet Woman right to the end. Paul Bruchesi, Archbishop of Montreal, wrote to Chiniquy's son-in-law, Rev. J.L. Morrin, on 10 January 1899: "I hear Mr Chiniquy is seriously i11 and may soon die. Although he separated from us a long time ago, I cannot forget what he remains in the eyes of the Church; and I consider it a duty of my pastoral charge to write to you that, should he desire to see me, I would feel happy to comply with his wish. Kindly make known to the patient that I have taken this step~, and accept the expression of my devoted feelings". Whether the Archbishop made any further approach to the 'obdurate' is not known, but the 'obdurate' seemingly remained in his obduracy......
(Footprints, Vol. 2, No. 4)
Ref.: As quoted from 'Radio and Replies' by Dr. L. Rumble & Margaret Pawsey, Dandenong, Vic.