Australian Dictionary of Biography entry:
John McEncroe (1794–1868)
by P. K. Phillips

This article was published in the Australian Dictionary of Biography, Volume 2, 1967, online in 2006

John McEncroe (1794-1868), Catholic priest and archdeacon, was born on 26 December 1794 in Ardsallagh, near Cashel, County Tipperary, Ireland, son of William McEncroe and Mary D'Arcy. Two years later his father was killed in an accident. One of the children of his mother's second marriage was Teresa Walsh, later to become a Sister of Charity working in the same Australian mission as her brother. McEncroe was educated at Flynn's Grammar School. Wishing to become a priest he entered the seminary of Maynooth and was ordained in 1819. In 1822 he volunteered to go to the American mission with Bishop England of Baltimore, whose liberalism and enterprise had greatly influenced him. He was also deeply impressed by the striking contrast between American democracy and the repressive conditions he had known in Ireland. McEncroe became editor of England's United States Catholic Miscellany. Convinced by his American experience of the need of a Catholic press, he was later to establish in Sydney in 1850 the Catholic Freeman's Journal.

McEncroe returned to Ireland in 1829. In 1832, at the suggestion of John Hubert Plunkett, newly appointed solicitor-general to New South Wales, McEncroe became the official chaplain of the Catholics of Australia. Father John Joseph Therry had recently been deprived of his official status because of his numerous clashes with the colonial government. It is a monument to McEncroe's patience, tact and sympathy that he won and retained the friendship of the irascible pioneer priest until his death in 1864.

During his first ten years in the colony McEncroe spent much of his time and energy in caring for convicts, with whom he had considerable influence. He volunteered for Norfolk Island where he was chaplain from 1838 to 1842. Towards the end of his chaplaincy his concern for the convicts prompted him to write a number of letters to Governor Sir George Gipps describing the administration of the commandants from Joseph Anderson to Alexander Maconochie. He hoped these first-hand descriptions would be a guide to Gipps and perhaps the Colonial Office. Though he admired Maconochie, he felt his system was a failure because he was too lenient and too easily deceived. Indeed, he was strenuously opposed to the entire system of transportation because it failed to reform the convict and brought social and political evils to the colony.

In Sydney McEncroe was a familiar figure on the public platform. In his forthright, racy style he advocated the rights of the working man and opposed the demands of the squatters on such issues as the Constitution, the revival of transportation, and land policy. He was a prominent member of benevolent societies, whether religious or secular, and a pioneer and apostle of the temperance movement; for many years the direction of Catholic education was his responsibility. His most valuable contribution in this field was the introduction of the Sisters of Mercy and the Marist Brothers into his parish schools. In securing the services of religious teachers he was paving the way for Roger Bede Vaughan's decision of 1879.

Within the church in Australia he wanted more priests and teaching orders, and above all the creation of new sees under Irish bishops. However, his friend and superior, Archbishop John Bede Polding, dreamed of a flourishing colonial church under the care of his own order of English Benedictines. But the Catholic population in the colony was overwhelmingly Irish and these and the secular clergy resented the English Benedictines. The bitter struggle that ensued reached its peak in 1858-59, and the main medium for the Irish attack on the Benedictines, directed chiefly at the vicar-general, Abbot Henry Gregory, was the Freeman's Journal. McEncroe, no longer personally responsible for the Journal, condemned the offensive articles that appeared in it but refused to condemn the paper itself. This estranged him from his archbishop though fundamentally they remained friends. Throughout this struggle McEncroe never compromised his personal integrity and it was his line of argument that Rome eventually followed. He died on 22 August 1868 at St Patrick's, Church Hill, where he had been parish priest since 1861. He had one of the biggest funerals ever seen in the colony and his remains are interred with those of Therry and Polding in the crypt of St Mary's Cathedral, Sydney.

Two loves inspired McEncroe's life and directed all his energies: his church and his fellow-countrymen. In an age of bitter sectarianism and extreme nationalism, he was remarkable for his moderation and respect for opinions different from his own. These qualities, and his evident sincerity, won him the esteem and affection of Protestants and Catholics alike.

Select Bibliography

Historical Records of Australia, series 1, vol 16
J. Rigney, An Account of the Life and Missionary Labours of the Late Archdeacon McEncroe (Syd, 1868)
P. Guilday, The Life and Times of John England, First Bishop of Charleston (1786-1842), vols 1-2 (NY, 1927)
R. Wynne, ‘Archdeacon John McEncroe (1795-1868)’, Australasian Catholic Record, vol 31, 1954, pp 34-40, 119-26, 223-29, 309-16, and vol 32, 1955, pp 21-27, 115-22, 212-21, 308-18, and vol 33, 1956, pp 22-31 and 117-28
R. A. Daly, ‘Archdeacon McEncroe on Norfolk Island, 1838-1842’, Australasian Catholic Record, vol 36, no 4, Oct 1959, pp 285-305
Sydney Morning Herald, 18 Sept 1850, 14 Feb 1855
Freeman's Journal (Sydney), 11 Sept 1858, 29 Aug 1868
McEncroe and Polding papers (Archdiocesan Archives, Sydney)
Therry papers (Canisius College, Pymble)
Sister M. Stephanie, John McEncroe (M.A. thesis, University of Sydney, 1965).

Citation details
P. K. Phillips, 'McEncroe, John (1794–1868)', Australian Dictionary of Biography, National Centre of Biography, Australian National University, https://adb.anu.edu.au/biography/mcencroe-john-2398/text3167, published first in hardcopy 1967, accessed online 30 June 2025.

This article was published in hardcopy in Australian Dictionary of Biography, Volume 2, (Melbourne University Press), 1967.

Reproduced by permission of Australian Dictionary of Biography. Original biography: https://adb.anu.edu.au/biography/mcencroe-john-2398

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Deaths, Sydney Morning Herald, 24 August 1868, p 1, http://nla.gov.au/nla.news-article13171500:

Of your charity pray for the repose of the soul of the Venerable Archdeacon McEncroe, who departed this life on Saturday evening last at his residence, St. Patrick's Presbytery, Sydney. A solemn dirge will be chanted, and a Requiem High Mass celebrated for the repose of his soul at St. Mary's Cathedral, to-morrow (Tuesday) morning. The service will commence at 9 o'clock. The funeral procession will move from the Cathedral immediately afterwards.

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Death of Archdeacon McEncroe, Sydney Morning Herald, 24 August 1868, p 5, http://nla.gov.au/nla.news-article13171486:

Another link between the present generation and the earlier days of this country has just given way, having been sundered by the decease of an aged Roman Catholic clergyman, whose name will long be honourably remembered in the religious and social history of this community, and of the Australian colonies at large. The Venerable Archdeacon McEnroe, a man full of years and greatly esteemed, has been called to his rest, having expired at the Presbytery of St Patrick's, Church-hill, on Saturday evening, the 22nd instant, at half-past 7 o'clock. For some time past it was but too clear to many that the constitution of the rev. gentlemen, who had already attained to the advanced age of seventy-three years, was gradually breaking up; yet from his mental and physical energy, and abstemious habits, his bodily frame seemed enabled to make a strong stand against the inevitable inroads of decay until within a few days past, when it became evident that his death must be near at hand. He was, nevertheless, sufficiently convalescent on Monday last to be taken out for an airing through the city, in which he so long laboured amongst his own flock, and for the general wellbeing of the inhabitants. On Friday afternoon he received the viaticum, six prelates of his communion being present for some hours previous to his dissolution. Those who approached the death-bed of the old priest appear to have been deeply moved and greatly edified by the calmness, the simple faith, and Christian resignation which he manifested in his last moments. By his parishioners in the northern part of this city he was especially beloved; and to them, as to many others, his death, though not unexpected, is of course a subject of profound distress. The funeral knell of the Archdeacon, as it clanged heavily from the great bell of St Mary's last Saturday night, awoke a sudden, painful thrill in the hearts of many thousands of our fellow-citizens, and the mournful boom was soon heard re-echoing from the steeple of the Sacred Heart Church, and from that of St. Benedict's. The tenor of St Mary's (silent during the long interval which has elapsed since the removal of the wooden belfry) was first sounded on this sorrowful occasion from its new position in the south-western tower, the only portion of the old edifice which escaped from the great conflagration of the Cathedral upwards of three years ago. When the wailing, well-known tones of their old church bell were heard again in the busy, crowded streets, the Roman Catholics of Sydney, and their friends of other denominations, knew that all was over.

The following brief biographical notice, from an authentic source, comprises some of the principal events of the late Archdeacon's life, and will doubtless be read with much interest by a very large number of our readers.

"The Venerable Archdeacon McEncroe was born at Tullamane, near Cashel, on St Stephen's Day, 1795. At 19 years of age he entered St Patrick's College, Maynooth, and was ordained Priest in the Octave of Pentecost, 1819, by the Most Rev Archbishop Murray, and was soon after appointed to assist the Very Rev. E. O'Reilly, in conducting the Diocesan Seminary of Meath. In 1822 he went to labour on the American Mission, but had to return to Ireland in 1829, in consequence of ill health. On his recovery he was employed for a time by the Archbishop of Cashel in raising subscriptions towards the completion of the provincial college of Thurles, and was shortly afterwards selected by the President of Maynooth, and the Archbishop of Dublin, to proceed to this mission. On June 10, 1832, he landed here and joined the Rev. Father Therry, who had during many sorrowful years, previously, laboured in carrying out the work of the church. There were several incidents connected with the Ven. Archdeacon's first call to this department of missionary duty. One of these was that, being in an assize town, and seeing a cart containing a number of prisoners about to be transported driven along at great speed, he threw several prayer-books into it. Many years afterwards, when he was in New South Wales, one of these very prayer-books was brought to him by the person to whom it had been so given, and who came to express his gratitude for the gift."

The venerable Archdeacon McEncroe laboured uninterruptedly as a priest in New South Wales and at Norfolk Island for many years, and did not quit this part of the world until he was specially deputed, about six or seven years ago, by the Council of the Roman Catholic College of St John to choose its Rector, when he proceeded to Europe accordingly, and, in conjunction with Cardinal Wiseman and Cardinal Cullen, selected the present Rector of that Institution— the Very Rev Dr Forrest. Originally raised by his Archbishop to the dignity of Dean of St Mary's, the Rev. John McEncroe was subsequently promoted to be Archdeacon—with immediate pastoral charge of the large parish of St Patrick's in this city, which he retained till the day of his death.

The Rev. John McEncroe was a Roman Catholic priest of the old school, one who was worthy to be the coadjutor of the Venerable Father Therry and the Rev. John Flynn. He was remarkable for the indefatigable performance of his duties as a clergyman and as a citizen, than for any position which he cared to assume, eithor as a preacher or as a controversialist. His hearty devotion to his own Church and his fearless vindication of what he deemed the unalienable rights of his co-religionists, never embittered his social relations with those who were conscientiously opposed to the Roman Catholic faith; his unswerving independence, sterling friendliness, and manly candour, being thoroughly appreciated by all. Where he could agree with any of his fellow-citizens— Catholic or Protestant—for any good common end, he was ever glad to co-operate with them; where he knew himself to be conscientiously and hopelessly opposed to their convictions it was his wont to remain silent, rather than be foolishly disagreeable, and needlessly aggressive. Whether administering the last consolations of his religion to an accomplished prince dying afar from his royal relatives, or praying by the death-bed of a miserable pauper, it was the same plain John McEncroe—ever characterised by a homely quiet earnestness, and integrity of purpose which clothed all his acts with a singular naturalness and dignity, of which he seemed wholly unconscious. The Most Rev. John Bede Polding, the Roman Catholic Archbishop of Australasia; Dr Murphy, the Bishop of Tasmania; Dr James Quinn, the Bishop of Brisbane; Dr Matthew Quinn, the Bishop of Bathurst; Dr Murray, the Bishop of Maitland; and Dr Lanigan, the Bishop of Goulburn, were the prelates who surrounded his dying bed.

The body of the Archdeacon lay last night in state at St Patrick's Church, which was visited by many thousands of persons in the course of the evening. A mortuary Mass will be said at the temporary Cathedral of St Mary's, to-morrow, at 9 o'clock. It is understood that the corpse is to be buried in the old Roman Catholic burying ground in Devonshire-street, in the same vault as that in which rest the remains of the Venerable Archpriest Therry.

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The Venerable Archdeacon McEncroe, Freeman’s Journal, Sydney, 29 August 1868, p 1, http://nla.gov.au/nla.news-article115432612:

The life of an Irish missionary priest, however humble his station and however circumscribed his sphere of action, must always have a more than common interest for his countrymen and coreligionists. It is a protracted and practical illustration of the two great characteristics of the Celtic race—devotion to Faith and attachment to Fatherland. It is a reflection of the brightness that in days gone by lit up the annals of our nation. It is a proof that the changes and vicissitudes of a thousand years have failed to change the religious instincts of a people that have suffered as no other people ever yet suffered since the finger of Almighty God wrote "Let there be light" upon the first page of history. If so much can be truthfully said of the simplest and most unpretending among the thousands of Missionaries whom Ireland has sent forth, since the time of Kilian and Columkille, to kindle and sustain the light of faith in distant countries—what may we not say of one whose career embraced a most important epoch in the history of a young and rapidly developing nation, and whose labours have had no insignificant share in the formation of its institutions? For those living and acting in the same years with any great man it is difficult, if not, absolutely impossible, to form even a tolerably accurate idea of the influence his counsel and works exert upon the destinies of his country. It is only when he has disappeared from the toil and turmoil of the world, when his paths are no longer among living men, and he sleeps the sleep that only the trumpet of the Angel calling to judgment can disturb, that his fellow- men can examine his character impartially and estimate at their proper value his labours in the cause of religion or humanity. We are far too near the days of the Venerable Archdeacon McEncroe, who passed from among us only a week ago, the remembrance of his personal presence is, and for a long time will be, too vivid and too distinct to permit us to gauge accurately what he has done for Australia. We cannot yet separate his labours from himself. We can only see the kind hearted priest moving among his flock, with sympathy for the afflicted, with a mild reproof for the erring, with succour for the destitute, with benevolence and Christian charity for all mankind. It is with a keen sense of what we have lost that we call to memory his rare gifts of mind. We cannot yet philosophize over either his personal endowments or his public career. The object of the following sketch is more to commemorate a few of the more striking incidents in his life than to give any idea of his worth as a priest or as a citizen, and we trust our readers will accept it as such notwithstanding its many evident shortcomings.

Archdeacon McEncroe was descended from a very old and highly respectable family resident within the ancient and historic city of Cashel, in the County Tipperary, Ireland. For hundreds of years past the name will be found figuring in the records of the "city of the Kings," and the memory of man does not recall the time when they first settled there. We find it chronicled that the first Mayor under the original charter of Cashel was a McEncroe, and he bestowed upon the Municipal corporation of the city two thousand acres of land as a commonage upon which great part of the city was subsequently built, and to the present day the citizens enjoy the benefits of the grant; its revenues paying the entire of the municipal expenses. Nevertheless, the Archdeacon was sprung from the people, and through his eventful life he was, in heart and soul, the man of the people. His father was a respectable and well-to-do farmer living at Rathsalla, in the immediate vicinity of Cashel. There, the subject of our remarks was born, on St. Stephen's Day, 1794, not 1795, as erroneously stated in several notices of his life. When he was a mere infant, only two years old, indeed, he had the misfortune to lose his father by a very sad accident on the Cashel racecourse, and he was left to the care of his mother. Influenced, no doubt, by her precepts and example, he shewed a strong predilection for the ministry of the Church of God, and his pious mother was only too happy to encourage and strengthen his holy resolution of becoming a priest. It is nothing strange to many of us to admire the affection and zeal with which parents in Ireland approve of a religious vocation in any of their children. In that country, at least, there is none of that regret, none of that opposition, with which the heads of families else where attempt so often to obstruct their children in answering to the voice of God summoning them to assume the sacred calling of the priesthood. The young John McEncroe was placed in Flynn's grammar school in Cashel, and during his stay there he made the most satisfactory progress, being a very studious and attentive youth. In due time he was transferred to Maynooth, where he completed his ecclesiastical studies, and was ordained priest in the year 1819.

While studying at Maynooth, he had as class-fellow, and enjoyed the friendship of, the celebrated Dr. Cahill, whose letters and lectures on religious and political subjects attracted such a large share of attention in Ireland, and, we might almost say, throughout the Catholic world. Here, also, he formed other friendships, which lasted during his life ; for, though not of a very demonstrative character, Father McEncroe was peculiarly faithful and enduring in his friendships. In fact, neither time nor distance seemed to have any effect in lessening his feelings of regard for those to whom he was attached. He enjoyed the highest respect and esteem of his superiors, and so highly was he thought of that, although comparatively speaking a young man, he was selected to fill one of the most important professorial chairs in Navan College. In this capacity he displayed that firmness, tempered with suavity, which was a noticeable feature in his character throughout his after life and which then fitted him in an especial manner for the government of students. Father McEncroe, like the "Lion of the Tribe of Judah," the much beloved John of Tuam was a great admirer of the literature and language of his native land, and had deeply studied both. He was therefore a fluent speaker and a ready composer in the Irish language. To him, accordingly was entrusted the task of revising Dunleavy's Irish Catechism, a work which contained the chief religious instruction of the Gaelic speaking portion of the population and which was at that time in extensive use in the country districts. The work required not only a thorough knowledge of the Irish language but, moreover, a profound acquaintance with moral and dogmatic Theology, and the fact that Father McEncroe was selected by authority to undertake such a labour is, we feel sure, adequate proof of the high estimation he was held in by his ecclesiastical superiors. The result of his supervision of the book shewed that the choice made was a good one. He had not been long at Navan College when the Right Rev. Dr. England, Bishop of Baltimore, Maryland, U.S., came to Ireland in quest of missionaries to labour among his flock who were at that date almost wholly destitute of religious teaching. The story of the urgent wants of his co-religionists in America touched the keenest susceptibilities of the zealous priest, and he quickly made up his mind to respond to the Bishop's call. There were, however, numerous difficulties in his way. Father McEncroe had been ordained for the diocese of Cashel, and the Archbishop of Cashel was very unwilling to dispense with his services. But, humble and obedient as a priest though he undoubtedly was, there was, at the same time, a large amount of sturdy independence in his character—a trait which he prominently exhibited at several periods of his life, both as a clergyman and as a private citizen; and he very respectfully informed the Archbishop of Cashel that, if his Grace refused him permission to go with Dr. England, he would apply for an exeat from the authorities in Rome, where he was certain his request would meet with a ready compliance. Seeing that the missionary spirit was so strong within the young priest, the Archbishop yielded, and gave Father McEncroe the permission asked for. In 1822, therefore, at the age of twenty-eight years, he quitted his native country to carry the ministrations of the Gospel among the scattered and neglected settlers in the Southern parts of the United States.

He told his own friends that, besides his paramount desire of being instrumental in extending the sway of the Holy Church, and in bringing erring souls to God, the wretched state of Ireland was a powerful inducement for him to leave its shores. Father McEncroe was then, as he was to the last, a thorough and unflinching patriot. Sprung from the people, with every sympathy of his heart in unison with theirs, he could not look upon their impoverished and degraded position without acute pain. The noble and generous instincts of a true heart told him what a free man in a free country ought to be; and, comparing the actual condition of the Irish peasantry with his inward picture, he could hardly fail to notice the sad discrepancy. And his was a nature particularly sensitive to such things. He saw his religion under a ban ; he saw that a member of his family, whose ancestors had done so much for Cashel, could not fill as humble a position as that of bell-man in the town owing to the cruel penal laws. He had watched and sympathised with the heroic struggles of O'Connell for civil and religious liberty; but, at that time, the chances of success were very slight, indeed, and Catholic Emancipation seemed like a wild day-dream, utterly impossible to realize. So he went to America, and soon got a mission in Charleston, S.C. Just at the time of his arrival, the "No Popery" prejudices of the American Anglo-Saxons were in a state of fermentation, and Catholics found it no easy matter to live on good terms with their neighbours. Nothing was talked of but "Romish superstitions;" and priests, monks, and nuns were never mentioned save in the most obscene and revolting language. Wrecking Catholic chapels was then quite the fashion with American rogues and rowdies; much as it is at the present day in England, and the appearance of an unprotected priest in the public streets was not altogether without danger. At such a time it required men of firmness of character to withstand the audacious attempts to intimidate the Catholics and deprive them of the common rights of citizens; and also men of discretion, who would go so far as honor could permit to appease the angry feelings of the bigots. It will readily be understood that Father McEncroe was specially fitted to cope with a like emergency. His independence of mind forbade him to yield anything whatsoever to threats or violence, while his unassuming and inoffensive disposition rendered him adverse to any kind of retaliation for the injuries inflicted. By his tongue and his pen he did his part in calming the excited feeling of his own people and their assailants, and in restoring peace between all religious sections. Dr. England, a Prelate of titanic powers of mind, contributed immensely to secure respect and social position, for the formerly despised Catholics. He shewed that in education, in mental ability, in patriotism, in everything that constitutes a good citizen, they were fully the equals of the fanatics who strove to make helots of them in a free land. A publication called "The Miscellany" did much good in this line, and Father McEncroe was its editor and chief manager. He was quite willing to make America his home for life, but, luckily for Australia, the climate proved injurious to his health and after a residence of about seven years he found himself necessitated to return to Ireland, which he did towards the end of the year, 1829. The reader will recollect that the Catholic Emancipation Bill had just then been passed to the great delight of all lovers of religious liberty. Father McEncroe seems to have been much impressed with his visit to America. He formed a very high opinion of the Americans as a people but no one could have a greater contempt for, or detestation of, the political tricksters that unfortunately figure so prominently there in public life. The slaves had his warmest sympathies, and he was a thorough Abolitionist though he would have the good work carried out in a quiet and gradual manner to avoid disturbing the peace of society. He was very fond of relating anecdotes of his American experience, and the writer of the present lines was more than once amused at the gusto and raciness with which the venerable priest used narrate some laughable scenes of which he had been eye witness. The Archdeacon assured him (the writer) that even then, forty years ago, he could plainly foresee the violent destruction of slavery as it came to pass during the late war, since none of the parties seemed to be capable of acting upon the principles wherewith the Catholic Church extinguished the curse of slavery in other countries.

A very fine casuist once traced the origin of the terrible French Revolution to the fact that a certain duchess got wet in her feet, and had to call into a friend's to provide herself with sounder shoes ; and it would take by no means so far fetched, or so finely drawn, an argument to prove that the Australians owe the settlement of Archdeacon McEncroe among them, to his having met with a rather severe accident. On board the vessel coming from America he broke his arm, and when he arrived in Dublin he was four or five weeks under medical treatment. During this time he made the acquaintance of the Hon. J. H. Plunkett, who had been made Solicitor- General for the colony, by the British Government, and who was just then on the point of emigrating. Mr. Plunkett appears to have taken a liking to the young priest, and the result of it was that he procured for him the situation of Chaplain to the distant Penal colony. The Archbishop of Cashel then, as seven years previously, did not wish to let the missionary quit his diocese. He had work in hands for him. The College of Thurles was in the course of foundation, and the Archbishop had marked out, "in his mind's eye," Father McEncroe as its Rector. His short term in Navan College had been quite sufficient to demonstrate his high capacity for the onerous duties of that position. But it was vain to attempt to check his determination to go to Australia. Father McEncroe's stay at home after his return from America, did not exceed eighteen months, and he sailed in the ship Southworth, 350 tons, Captain Coombes, on the 6th February, 1832, from Cork. On board this little vessel, a strange contrast, no doubt, to the magnificent liners that now sail to Port Jackson, there were one hundred and thirty-three female convicts, and the following passengers; — Hon. J. H. Plunkett, his Lady and servant, Mr. Keane, Mrs. Gillespie and four children, Mrs. Kinston and four children, and Dr. Forester. The voyage was a protracted one ; for the vessel did not arrive at Sydney until the 15th June. Father McEncroe was the fifth Catholic clergyman who landed in Australia in any ecclesiastical capacity. In 1818 the Rev. Mr. O'Flynn arrived ; but the bigotry of the military governor did not permit him to remain any time in the country. Two years afterwards came Rev. Fathers Therry and Connolly. The year preceding the Archdeacon's arrival, the Rev. C. V. Dowling, who still resides at Newcastle, arrived in New South Wales.

From that time Archdeacon McEncroe was identified with the history of the colony. At first, of course, he could not do much. The authorities, in those days, thought very little of mere Catholic priests ; and the Emancipation Act which, after centuries of persecution, gave them the right of citizens in the old country, had but scanty force in Botany Bay. Father McEncroe devoted himself to the wretched and unfortunate beings placed under his charge, and laboured assiduously for their temporal as well as for their spiritual welfare. Some of them, indeed, repaid his pious attentions with indifference; but others, whom oppression and ill-treatment, more than crime, had for a while rendered deaf to the pleadings of religion, gratefully listened to his instructions, and died reconciled to their Creator. God alone, who numbers all good deeds done in this poor world, will ever reckon the holy works of Archdeacon M'Encroe. No human being will ever be able to compute the number of men whose reformation he effected, and who received substantial aid from him in their first efforts to lead a blameless life. The recording Angel alone has kept account of the families to whose firesides he restored peace, happiness, and plenty. Eminently a practical man, not given to length of speech, or empty exhortation ; he preferred to win the affection of his fellow-citizens by his works. And so he toiled on from day to day, having only one object in view —the glory of God—and for that, and through that, the advancement of the temporal and spiritual interests of his flock. As he was a sterling patriot in Ireland, so he was in his adopted home; not that he was what men usually mean by a politician; he was no hustings orator, no demagogue declaimer, not even a party man. Whoever stood strongest by religion, whoever had the interest of the people most at heart—that was the candidate for Archdeacon McEncroe. In all his views he was liberal towards those who differed from him, while sturdily tenacious in holding what his conscience recommended as right and just. The amelioration of the condition of the wretched convicts was a thing to which he devoted much attention; he was never weary of bringing the claims of the deserving under the notice of the authorities; and mercy always found in him a staunch advocate. It was but rarely, indeed, that his representations were disregarded by those in power ; and many a poor prisoner had to thank Father McEncroe for a speedy emancipation, and the chance of making an honorable livelihood for the remainder of his days. The tales of misery, and shame, and guilt which pierced the good missionary's ears during these gloomy days may, perhaps, be imagined by the few who were thoroughly acquainted with convict life in this colony; but to the outer world they would be simply incredible. The gallows was put in requisition for even the pettiest larcenies, and scarcely a month passed without one or more executions; and yet the engine of death had scanty terrors for the hardened wretches who flocked round it to see their companions in guilt die. In something less than five years, Father McEncroe witnessed seventy executions. In one case, as the criminal was swung off, the rope gave way and he came to the ground without harm, whereupon the worthy priest made off to the prison officials, and before the man stood upon the scaffold again had obtained a reprieve for him. This person was living but a few years ago, and, for all the writer knows to the contrary, may yet move upon earth, the survivor of the clergyman to whom he owed his escape from an ignominious end.

There is no necessity to extend these details of his experiences as a prison chaplain; they were the most unpleasant incidents in the whole of his career, and made the most painful impression on his mind. We turn more cheerfully to his labours in the cause of his adopted country. It is hardly needed to say that he was a zealous supporter of the anti-transportation movement. He saw clearly that the colony could not progress as long as it was merely the receptacle for the worst criminals of the British Islands—as long as it was simply a huge festering moral lazar-house, no basis of future greatness could be laid. He worked hard, accordingly, in conjunction with the patriotic gentlemen who strove so boldly to remove the stigma of convictism from the colony. And, when success crowned their efforts, no one was more delighted than Father McEncroe. Constitutional government was the next step on the road to prosperity ; and the devoted priest, if not a prominent or noisy agitator on the subject, was, at all events, an enthusiastic and practical sympathiser with the movement. He was anxious that the people among whom he laboured, and among whom he was to die, should have all the privileges of free-men, and be able to compare their political institutions with those of any other nation on the earth, and not have to feel ashamed of the contrast. When free legislation was attained and the distribution of political power became a question of importance, the Archdeacon's views differed somewhat from those of the leading men of the day. For instance, he was not an advocate for manhood suffrage. Knowing the colony and its people so well he felt convinced that such an extended franchise would not be really beneficial, at least for some time. Household suffrage, he was of opinion, would amply suffice for all the requirements of the country, and be much safer in its working. He would be a bold man indeed who could say unhesitatingly that he was astray in his judgment. Another feature in popular representation of which he was an admirer, was the representation of minorities. In this he was a sharer of the views held by some of the most enlightened and liberal statesmen of the present age. He would not have the country represented in parliament by any particular section of the community even though it were by four-fold the most numerous. The rule of the majority is, after all, only a lesser evil than the rule of the minority, and it is far indeed from being the most perfect form of representation. If the principle of representation of minorities had been adopted in New South Wales, the probability is that sectional animosities and party differences would not be nearly so much embittered as they unfortunately are just at present. When the good cause had triumphed and the Australian colonists were masters of their own destinies the Archdeacon no longer troubled himself with the politics of the day, but left the people to deal with their representatives as they thought fit. He was not made for a party man in any shape. He was too generous, too charitable, too forbearing to enter into any acrimonious discussions upon the really paltry matters which are the staple of party differences. Still he was by no means an indifferent spectator of the political administration of the colony, but he sided with the man who seemed to him fitted for the conduct of affairs, regardless altogether of from what party he came.

His long and sad experience of criminals led him to consider drunkenness and ignorance as the chief causes of sin and misery, and he was unceasing in his efforts to check both. A society for the promotion of temperance was one of the first matters to which he turned his attention when stationed at St. Patrick's Church. This association though an unpretending one, did much good in the district in which it was established. Not content with this, the Archdeacon cheerfully lent his aid to every kindred association without heeding the creed or country of those who composed or initiated it. In like manner did he encourage all associations for the relief of the suffering and destitute. Much of his time and energy was devoted to the spread of education among the poor. Trouble and expense were of no earthly consideration to his mind where the instruction of his humble flock was concerned. His connection with the Denominational Board of Education, though strictly speaking, not official, was yet of a most important nature and productive of good effect. His opposition to the Public Schools Bill is a matter of such recent date that it is not necessary to do more than allude to it, as every reading colonist must be aware of its nature and motives. Connected with education and the spread of religious instruction, he was always anxious that the Catholic body should have a literary organ in the colony for the defence and propagation of Catholic principles. With this object at heart he founded the Freeman's Journal, and he was a staunch supporter of the paper through its many and striking vicissitudes. His pen was long at its disposal and for its maintenance he expended upwards of twelve hundred pounds in the course of some years. In short there was no work of any nature which tended to advance the spiritual or temporal interests of his flock, of which he was not a strenuous supporter. It is hardly our province to speak of his character as an Ecclesiastic, nevertheless, it may not be improper to say a few words on this head. To do God's work being the main object of his life, he cared very little for what rank or station he occupied himself, so long as it gave him an opportunity of alleviating the distress of his fellow-creatures. Ambition, desire of personal influence or aggrandizement were not in him. When with Dr. England, in Charleston, he showed very remarkably his indifference to Church preferment. That illustrious prelate conceived a strong attachment to the Archdeacon, and recommended his elevation to the American episcopacy as assistant to himself. The recommendation which was made altogether unknown to Father McEncroe, and while he was preparing to return to Ireland, was strongly confirmed by the Irish Bishops, and we believe his name was sent to Rome for approval. So convinced were all parties of his obtaining the mitre that a particular friend and class-fellow, Dr. O'Connor, actually purchased the chief portions of a Bishop's outfit for him. But Father McEncroe, firmly declined the proffered honor and left America, as we have said, for his native country. In Australia, as we know, he could also have attained an important elevation if he would only accept of it. But self was ever the most distant from his thoughts, and he preferred to live in the sphere of active usefulness that he had early marked out for himself. Though an exile from Ireland Archdeacon McEncroe was too good a patriot to ever forget his country. It was always present to his mind, and no man felt her wrongs and miseries more acutely. He was a follower of O'Connell in political principles, that is to say he believed the British connection was indispensable to Ireland, and that all the country required was self-legislation and the conduct of its own affairs. He would have had Ireland hold precisely the same relation to England as the Australian colonies now hold. In brief he was of opinion that all the reforms necessary to the happiness of his native country could be effected by parliamentary action without any resort to violence. He had no sympathy with the men of '48 so far as their action went, yet when some of them had fallen into the meshes of British law and were transported to this colony the Archdeacon paid them every respect and assisted them in many ways. Later on he pronounced against the Fenian movement, regarding it as merely the creation of Yankee politicians, who, provided they could serve their own base ends, cared very little for the misery inflicted upon the Irish people. Respecting these matters, many worthy Irishmen, perhaps the great majority of them, differed widely from the Archdeacon but not one of them could ever question his patriotism or his sincerity. His esteem for those who honestly strove to serve their country, even in a way he most condemned, was never disguised and never concealed through fear of popular clamour or misrepresentation. Two years ago, when a few noble-hearted Irishmen strove to raise a subscription in aid of the destitute wives and families of the men imprisoned for political causes by the British Government, he quickly forwarded a generous donation, though at the moment the anti-Irish bigots amongst us were sedulously denouncing the charity as a "Fenian Fund," and even calling for Government interference with it, and men of equally patriotic feelings, but less firmness, bowed to the storm of calumny and withheld their contributions. Archdeacon McEncroe's heart was ever ready to respond to the calls of charity ; he relieved want without coldly inquiring into the cause or origin of it.

For some time before his decease it was evident that his physical powers were failing ; but, always active and busy, he kept attending to his duties to the last. On Tuesday, 18th instant, he celebrated the Holy Sacrifice of the Mass at 8 o'clock, and those who attended thereat little thought that it was destined to be his last service at the altar of God. Soon after he felt rather ill and, retiring to bed, sent for his medical adviser, Dr. Mackay. At first his illness did not appear serious, but towards evening, and during the night, he got much worse. Next day he rallied somewhat, and was visited by his Grace the Archbishop, and several of his friends, lay and clerical. On Thursday, as it was evident that his illness did not abate, he sent for his confessor, the Rev. Father Murrere; and on the day following he appeared in so critical a condition that Drs. Nathan and Williams were summoned to consult with Dr. Mackay, and they pronounced that the venerable patient was beyond recovery. The day following his Grace administered the Viaticum and Extreme Unction to the sufferer, and on Saturday the Archdeacon became rapidly worse and he expired about half-past seven in the afternoon. It was a singular fact, that there were six prelates by his bed-side shortly before he breathed his last, a thing never before occurring in Australia. They were, his Grace the Archbishop, Dr. Murphy, of Hobart Town ; Dr. J. Quinn, of Brisbane ; Dr. M. Quinn, of Bathurst ; Dr. Lanigan, of Goulburn ; and Dr. Murray, of Maitland. The Archdeacon in his great desire for the welfare of the Church had long hoped and prayed for the extension of the Australasian Episcopacy ; and it looked like a reward from Providence, that he had nearly the whole Southern hierarchy by his side on the day he went to his eternal rest. R. I. P.

The Late Venerable Archdeacon McEncroe

Published this Day the Life and Missionary Labours of the above named lamented gentleman. Contents :— His birth, education, ordination, appointment to the American mission ; return to Ireland, meeting with Father O'Flynn ; leaves Ireland for Australia ; visit to Norfolk Island, to Ireland, and his return to Sydney ; appointment to St. Patrick's, death, and burial, together with the funeral oration delivered by the Very Rev. Dean Rigney ; also a notice of his connection with the Press, cause of temperance, and other social and religious movements. Embellished with a life-like portrait. Sold by all booksellers, and at the publishing office, 105 York street. Couutry orders immediately attended to.

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Obsequies of the Venerable Archdeacon McEncroe, Freeman’s Journal, Sydney, 29 August 1868, p 15, http://nla.gov.au/nla.news-article115432605:

No sooner had the Venerable Archdeacon expired than information of the sad occurrence was forwarded to the several churches of Sydney, and the death knell at once informed the Catholics of the loss which the church had sustained. At Saint Mary's, the peal of bells which had for many months remained silent owing to the removal of the tower to make room for the new cathedral, and which are now in course of being replaced, four of which are already fixed, startled the citizens with its solemn tolling, this was answered from the Church of the Sacred Heart and from Saint Benedict's, and before the Archdeacon had been dead an hour it was generally known throughout the city. Catholic shop keepers at once put up their shutters and as the crowds walked the streets the sad news was passed from one to the other, each one, whether Catholic or not, expressing deep regret at hearing the melancholy piece of information. In the chamber of death the sad work of laying out the corpse was undertaken by the Rev. Mothers of the Good Shepherd and of the Sisters of Mercy, the body being wrapped in the sacerdotal vestments which had so often been used during his life when ministering at the altar. On Sunday morning, the great loss which the church had sustained was mentioned from the altar at each Mass and formed the subject of every sermon delivered, and which caused tears of regret to flow from many who had experienced acts of kindness from the Archdeacon, or who had heard of them from others. In Saint Patrick's Church, over which he had presided for so many years, the funeral obsequies began on Sunday morning by the celebration of a Solemn Requiem Mass. It is only when the body is present, or at least not interred, that the church allows this part of the burial service to be performed on a Sunday, and for the first time in Sydney has a Requiem Mass taken the place of the regular office of the Sunday. It is unnecessary to say that the church was crowded in every part, for not only did the parishioners of Saint Patrick's, but very many from other parts of Sydney, flocked to pay honor to the worth of the departed. The celebrant on the occasion was the Rev. M. J. Dwyer, deacon, Rev. Father Murere, sub-deacon, Father O'Connell, his Grace wearing the rochet and mosetta, occupied the throne on the gospel side of the altar ; the following bishops wearing rochets and mantelettas occupied seats in the sanctuary:— The Right Rev. Dr. Quinn, Bishop of Brisbane; the Right Rev. Dr. Murphy, Bishop of Hobart Town ; the Right Rev. Dr. Murray, Bishop of Maitland ; the Right Rev. Dr. Quinn, Bishop of Bathurst; the Right Rev. Dr. Lannigan, Bishop of Goulburn. The Rev. Father Colletti, Chaplain to his Grace, acted as master of ceremonies ; Fathers Beechinor and Hewitt, were also present. When Mass was over and as the congregation left the church, the organ pealed forth the solemn strains of the "Dead March" from Saul. Up to the present time the body had remained in the chamber of death guarded by silent mourners, but as soon as the people had left the church, a portion of the seats in front of the altar were removed and a stand erected to receive the coffin, which was transferred there at three o'clock in the after noon, the lid not being placed on the coffin in order to expose the face of the venerable deceased. When this was done the doors were thrown open and an immense crowd visited the church during the afternoon, taking a last farewell look upon the countenance of one whose worth will be acknowledged, whenever the history of the Catholic Church in Australia, is spoken of, in generations to come. Notice was sent to the various churches that a Solemn Dirge would be chanted in Saint Patrick's, on Sunday evening, and long before the hour fixed, that sacred building was thronged. Even outside the church there were hundreds, who were unable to obtain admittance, and who assembled in knots, speaking of the virtues of the late Archdeacon, many relating instances in which they had experienced his fatherly advice or kindly assistance, or lamenting the loss which each one had experienced. A few minutes after seven o'clock, the procession entered the Sanctuary from the Sacristy. His Grace and the four before mentioned suffragan bishops were present, as well as the following clergy:—The Very Rev. the Vicar-General, Fathers Beechinor, Murere, Colletti, Dwyer, Healy, Garvey, T. McCarthy, Luckie, Garavel, Peter O'Farrell, Dillon, Dr. Quirk, Crone, O'Connell and Hewitt. The impressive chanting of the psalms which compose the Dirge, was alternately taken up by either side of the choir, the lessons being sung by the senior clergy, his Grace going through the last one. The Benedictus being over the last absolution was pronounced by the Archbishop, when the service terminated, and the procession returned to the sacristy. Some of the congregation left the church and gave admittance to others, but many remained offering up their silent prayers for the repose of the soul of their late pastor. For several hours afterwards the people kept pouring into the church, and it was midnight before the doors were closed. During this time and throughout the night the body was surrounded with burning tapers, and the brethren of the Guild relieved each other at intervals of one hour to keep watch. On Monday morning again several Masses were offered up on behalf of the Venerable deceased, at each of which the church was crowded. Preparations were now made to receive the corpse into Saint Mary's Cathedral, where the whole of the funeral rites were to be repeated before the final interment was to take place. These were entrusted to Mr. Mullins of the Labour Bazaar, who in an incredible short space of time performed the task entrusted to him. The whole of the altar and sanctuary were draped in black, fringed with white, the pillars as far as the pulpit were similarly arranged, and the light from the windows being shut out, that portion of the building gave a most saddening effect to the whole church. A stand was erected immediately in front of the altar and upon this the coffin, which was brought from Saint Patrick's late on Monday afternoon, was placed, being covered with the pall, upon which were placed the chalice and other sacred vessels emblematical of the dignity of the deceased. It was announced through the press that the dirge would commence in Saint Mary's at nine o'clock on Tuesday morning, and only those who went at a very early hour could obtain admittance, so great was the crowd. There were thousands of people assembled around the church, some attracted by curiosity, but the greater number waiting to take part in the funeral procession. From daylight the mournful notes of the dead bell from every Catholic steeple in the city, told of the sad event of the day. Shortly after nine o'clock the Solemn Dirge commenced, in the presence of his Grace the Archbishop and bishops who had taken part in the same service on Sunday evening. The following clergy wearing surplices occupied seats, in front of the Sanctuary :— The Very Rev. S. J. Sheehy, Vicar- General ; the Very Rev. Pere Poupinel, administrator of the Marist Mission in Oceanica ; Very Rev. Dr. Forrest, Rector of Saint John's College ; Very Rev. Deans Rigney. Hanley, O'Connell and Flanagan ; Rev Fathers Beechinor, E. Luckie, Woolfrey, P. Hallinan, D.D. ; P. Newman, C. McCarthy, J. F. Sheridan, T. McCarthy, M. J. Dwyer, Murere, D. McGuinn, J. P. Roche, A. Forde, J. Kenny, P. Young, J. Phelan, P. Kenyon, J. Garavel, Colletti, Crone, M. Walsh, Ambrosoli, Dr. Quirk, E. Athy, Jolly, M. O'Reilly, G. F. Dillon, J. McAuliffe, Garvey, O'Connell, Hewett, Fitzpatrick, Carroll, Healy and McDevitt. Of the laity in the immediate vicinity of the Altar, we noticed :— His Honor Mr. Justice Faucett, Monsieur Sentis, French Consul, Don Eduardo, San Just, Consul of Spain ; the Hon. John Hay, the Hon. Deas Thompson, Mr. James Hart, M.L.A. ; Mr. Daniel Egan, M.L.A. ; Mr. John Stewart, M.L.A.; Mr. McPherson, M.L.A.; Captain Milford, Mr. Thomas Holt, Mr. W. B Dalley, Rev. Dr. Steel, Rev. James Milne, Mr. George Allen, Alderman Caraher, Alderman Hurley, Captain McLerie, Mr. Henry Halloran, Principal Undersecretary ; Mr. John Birrell J.P. ; Mr Edward Campbell, J. P. ; Mr. John Hughes, J.P. ; Mr. W. A. Duncan, Mr. A. Montague, J. P., Cooma.

After the Dirge the solemn Requiem Mass was sung, the celebrant being the Very Rev. the Vicar-General, deacon, Rev. J. Garavel ; sub- deacon, Rev. J. Garvey ; master of ceremony Rev. M. J. Dwyer. The music which was plain chant, was led by the Rev. Dr. Quirk, and Mr. J. W. Cordner, and the organ which played the "Dead March," was in the hands of Mr. Horsley. When the Mass was over the Very Rev. Dean Rigney, of Camden, ascended the pulpit, and preached the panegyric, taking for his text the following words : — "In those days, I heard a voice from Heaven saying to me : blessed are the dead who die in the Lord. From henceforth now, saith the Spirit, they may rest from their labours : for their works follow them."— Apoc. 14, v. 13.

Dearly Beloved Brethren,—Yes, the Venerable, the good Archdeacon McEncroe is dead ! But, in the words of my text, "Blessed are the dead who die in the Lord." Archdeacon McEncroe is dead!—he has, at length, been called upon to give up his noble apostolic soul to the Great Creator, and his body, wearied and worn out by the pressure of 72 years, to the earth from which it was taken. But, "Amen, saith the Spirit, from henceforth now he may rest from his labours.'' Archdeacon McEnroe is dead ! His Spirit has departed from amongst us, leaving its earthly tenement in this coffin, cold and inanimate. But his works are not dead—his works survive him, "his works shall follow him." Archdeacon McEnroe is dead !—his day has passed. But, ah ! how glorious was his sunset ! Last Saturday evening he breathed his last, full of faith, his calm countenance beaming with the light of his high hopes within. His deathbed was affectionately and assiduously attended by his sorrowing brethren in the ministry. The great aids and supports to the dying which religion supplies in the last sacraments, were duly administered. The venerated Archbishop watched like a father at the couch of his dying Archdeacon, and around his Grace were collected five other illustrious Bishops. Such, so peaceful, and amid such surroundings came the glorious sunset of the good Archdeacon's life. Archdeacon McEncroe is dead. That "great priest who, in his day, pleased God, and was found just, and in the time of wrath became an atonement." Archdeacon McEncroe is dead. And is it for this that your whole city is plunged into grief? Is it for this that the Church throughout the land mourns like a disconsolate widow? Is it for this that your Cathedral is draped in the deepest mourning ? Is it for this that your organ sends forth those unwonted tones so plaintive, so pathetic? Is it for this that the voices of your clergy resound in broken accents to-day before the altar, like the wailings of the winter winds through the old cathedral aisles ? Answer me, my brethren, wherefore all this grief? If Archdeacon McEncroe is dead, has he not died the death of the just? and is not the death of the just always precious in the sight of the Lord ? and if precious in the sight of the Lord, should it not be precious in the sight of God's Church, and God's children, who you are? Answer me, my brethren, wherefore all this grief? Ah! my friends, our grief is real, is deep, so deep, so real that it sadly unfits us for the task of giving reasoning explanation of its nature and its intensity. "When" formerly "a Voice in Rama was heard, lamentation and great mourning, Rachel bewailing her children and would not be comforted," who could have expected from the distracted mothers, of Judea, a reasoning account of their grief which filled the air with their lamentation and mourning? The disservered limbs of the Holy Innocents lay lifeless before them, and their maternal hearts were wrung with unutterable anguish. If we must analyze the general grief of our community today, we shall find in truth that we mourn for the living not for the dead; we mourn for our selves, more than for that great priest who has left us. He was "a great priest, who in his day pleased God and was found just." The priests of the colony mourn and reverence his memory. They recognise him in his character of priest "the anointed Minister of Christ, the accredited dispenser of the mysteries of God," "Every high priest taken from amongst men is appointed by God to offer sacrifice as well as for his own sins as for the sins of his people." Behold, my brethren, the office and the duties in which Archdeacon McEncroe has been engaged for the last 50 years nearly, 49 years and some months. Half a century offering sacrifice every day, and daily offering for the sins of his spiritual children like Holy Job, "lest perhaps, they might sin in their hearts." He was an Apostle, one sent to preach the gospel and to enlarge the boundaries of the Church. Yes, he was sent half a century back to preach and do the work of an Apostle in his native land, and there he has left the traces of his missionary zeal, to mark his Apostleship in Europe. He was sent also to do the work of an Apostle in America, and in that quarter of the globe also, he has left lasting proof of his missionary zeal. In Asia, too, in the Holy Land, the land of the great twelve Apostles whose humble, but faithful follower he was—in the Holy Land he once paid his apostolic devotions to the footprints of Our Blessed Lord and the scenes of his saving sufferings. But it is in the wild colonies of Australasia, we are particularly to look for the works and the fruits of his apostolic life. Here he spent 36 years, just one half of the lifetime allotted him by Heaven, 36 apostolic years, in preaching the gospel and planting the Church. Well may the priests mourn to-day for their patriarch has been taken away. Well may they mourn the absence of him whose goodness, whose patience, whose well ordered life was a model for their imitation and the glory of their order. Well may they mourn their glory dimmed in the extinction of the Archdeacon's life. But there is one whose grief will rise high above the rest of the Priests—the great chief of our body— that venerated prelate who has now for three and thirty years borne the burden and the responsibilities of these churches. His Grace will mourn the loss of a wise and learned counsellor—of an experienced and efficient officer—of an able and indefatigable Archdeacon. Whilst our revered Chief and Father is thus oppressed with grief, who could expect us, his children, to look on with dry eyes. Well may the widows and orphans of Sydney mourn—they have lost a father. Well may the inmates of the charitable institutions of the city mourn—they have lost a thoughtful and good friend. Well may the congregation of St. Patrick's mourn—they have lost a paternal pastor. Well may the youth of the colony mourn—they have lost an enlightened and zealous patron of education. See then, my friends, how true it is that our grief is for the living, not for the noble dead. Our duty to the departed and lamented Archdeacon must not be forgotten. Our prayers, our sacrifices, our alms deeds and fasting must be offered to the Great High Priest of Heaven for the soul that has just been summoned into His awful presence. So many years has this good priest been now in contact with a corrupt and defiled world, and so hard is it to avoid contracting, more or less, of defilement from its intercourse, we offer our humble prayers to day that any blemishes—any defilements, any shades of sin that may be discerned by the all-penetrating eye of God in the soul of His servant may be speedily washed out in the Blood of the Lamb, and that the Lord of the Vineyard may address to His long tried, faithful servant the glorious sentence of salvation, "Well done thou good and faithful servant because thou hast been faithful over a few things I will place thee over many."

Immediately the preacher had left the pulpit His Grace the Archbishop pronounced the last absolution over the body, walking round the bier while he incensed and sprinkled it with holy water. This over the Very Rev. the Vicar-General requested the congregation to leave the church and form themselves into the procession. No sooner was the building somewhat free from people than the body was taken and the solemn procession commenced and left the church from the principal door facing the north. It was headed by Father Garvey, carrying the cross between two acolytes with lighted candles, then came the clergy in twos, next the four bishops with their chaplains, and lastly his Grace the Archbishop, attended by his assistant priest and deacons at the throne, Father Murere and Deans Hanley and O'Connell, followed by the coffin, borne on the shoulders of men which, when outside, was placed in the hearse, having glass sides and drawn by four horses. During this time the Dead March from Saul was played upon the organ, and the bells sent forth a muffled peal. A little delay here took place while the procession was formed, but as the order of the march had been published in the morning papers the various bodies soon fell into their respective places. We may here state that the whole of the funeral arrangements were in the hands of Mr James Curtis, of Hunter-street, who personally superintended and was mainly instrumental in seeing that the proper form of procession was followed out. Everything being ready, and each one in his right place the procession began its slow march in the following order:—
The students of St. Mary's College, Lyndhurst.
The members of St. Patrick's Christian Doctrine Society.
The officers and members of the Holy Catholic Guild of St. Mary and St. Joseph.
The Fellows of St. John's College, in academical costume.
The Clergy (whose names appear above).
The Very Rev. the Vicar-General.
Five carriages, containing the Bishops of Brisbane, Hobart Town, Bathurst, and Goulburn, with attendant chaplains.
His Grace the Archbishop and chaplain.
THE HEARSE.
Ten mourning coaches.
The first of which contained the assistant priest and deacons at the Throne ; the others Mrs. Downey, Mrs. Hanley, Mrs. Finnigan, Mrs. Keating sisters of the late Archdeacon, and other relatives of the deceased.
The congregation of St. Patrick's (four abreast).
The general public (four abreast).
And about 162 carriages containing the leading citizens,
Among whom were his Honor Sir Alfred Stephen, the Chief Justice, the Rev. Dr. Lang, Mr. Alderman Sutherland, Mr. Alderman Woods, Rev. Zacchary Barry, Mr. Thornton, M.L.A.
The procession, on leaving St. Mary's Road, proceeded along King-street. Thousands of spectators lined the streets ; and, with very few exceptions, the shops were closed—the exception only proving the respect in which the Archdeacon was held by the citizens generally. It is stated by those who are in a position to give an opinion, that the funeral procession was larger than the one which followed the mortal remains of the late Father Therry, or his Royal Highness the Prince de Condé. At the railway station, the hill facing Devonshire-street was crammed with spectators, and the trucks, heaps of merchandise, and every favourable spot was occupied. When the procession had reached this spot it is computed that fully forty thousand people were present. As it was impossible that the whole of this vast multitude could enter the cemetery, the gates had been locked, and were not opened till the clergy arrived, and then only those who had formed the procession were allowed to enter, when they were again closed. Some disappointment was expressed at this, and the crowd in the rear pressing, a tremendous crushing took place which however was unattended by any serious accident. The coffin having been taken from the hearse, was carried to the vault, when the final absolution was pronounced by his Grace, who was very much affected at the scene. His words could scarcely be heard, owing to the grief which weighed him down, and hundreds were heard to sob audibly around the vault. The service at the tomb did not last long, after which the Archbishop and clergy retired, but thousands remained to have one last look at the coffin which contained the mortal remains of the late Venerable Archdeacon McEncroe. The vault in which the body is placed was built expressly for the late Venerable Archpriest Therry, and as this good and pious founder of the Catholic Church in Australia, had expressed a wish that his fellow-laborer Archdeacon McEncroe should be placed alongside of him, it was built sufficiently large to receive both coffins. It is only fitting that two who worked so long and so assiduously in the same holy cause should after death repose alongside, and mingle their ashes together. May their souls both rest in peace.