Letter List, Otago Daily Times, Dunedin, 4 May 1863, p 3, https://paperspast.natlib.govt.nz/newspapers/ODT18630504.2.4.5:

Parle, Rev. James (5)

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Notice to the Roman Catholic Community, Southland Times, Invercargill, 9 June 1863, p 3, https://paperspast.natlib.govt.nz/newspapers/ST18630609.2.15.2:

Divine Service will be Celebrated on Sunday the 14th, at the Commercial Hotel, at 11 o'clock, by the Rev. J. Parle. The Rev. Mr. Parle will be happy to see any of his Flock on Friday and Saturday in his Clerical capacity.
Commercial Hotel, June 8th, 1863.

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St. Joseph's Catholic Church, Church Hill, Otago Daily Times, Dunedin, 18 July 1863, p 3, https://paperspast.natlib.govt.nz/newspapers/ODT18630718.2.4.4:

Solemn High Mass will be celebrated at this Church on Sunday next (to morrow), at 11 o'clock and a Sermon will be preached in aid of the Church Fund by the Rev. J. Parle, P.P., Newtonbarry, Co. Wexford, Ireland.

The choir, assisted by several professional and amateur vocalists—who have kindly volunteered their services—will sing the "Kyrie and Gloria," 12th mass (Mozart); "Credo," No. 13 (Hayden); "Offertorium, Ave Maria") Hummel; "Sanctus and Benedictus" (Schmid); "Agnus Dei" (Van Bree); "Emitte Spiritum" (Webbe); "Hallelujah Chorus" (Handel).

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Otago Daily Times, Dunedin, 27 July 1863, p 3, https://paperspast.natlib.govt.nz/newspapers/ODT18630727.2.14:

Solemn High Mass was celebrated yesterday morning at St. Joseph's Catholic Church, Moray Hill, and an eloquent sermon preached in aid of the Church Fund by the Rev. J. Parle, who took his text from the Gospel of the day—19 St. Luke, 47 verse, "For it is written, 'My house is the house of prayer.'" The musical service was very effective, the ordinary choir being assisted by several amateurs and professionals. Miss Hetta Fleming sang Schubert's beautiful "Ave Maria" with much taste and feeling. The church was densely crowded by persons of all denominations, and the collection amounted to £37.

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Married, Otago Daily Times, Dunedin, 2 September 1863, p 4, https://paperspast.natlib.govt.nz/newspapers/ODT18630902.2.10:

At Tokomairiro, on the 24th instant, by Mr Alexander Ayeson. Mr Timothy O'Leary, to Miss Mary O'Connor, both of Wetherstons, afterwards by the Rev. J. Parle.

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Empire, Sydney, 9 July 1864, p 2, http://nla.gov.au/nla.news-article60556332:

The Roman Catholic Bishop of Melbourne has issued a mandamus forbidding collections to be made in his diocese without his written authority. He states that sums collected for supposed religious purposes in Ireland have been invested in mining speculations.—Morning Herald, July 2nd, 1864.
The Roman Catholic Bishop of Melbourne's Mandatum.—A mandatum has been issued by the Roman Catholic Bishop of Melbourne, forbidding colections to be made without his written authority, or appeals from clergymen or others not belonging to the diocese:—"The persons now engaged collecting without our authority, and representing themselves as priests and religious, are not known to us as such. We caution the people not to countenance collections made by persons of whom and whose supposed charitable object we have not the slightest knowledge. We have been credibly informed that collections made for a supposed religious purpose in Ireland, have been in- vested in mining and other speculations, to the great scandal of those acquainted with the misapplication of the people's offerings. We are now in communication with the bishops whose names they abuse, and with the Holy See, with reference to them.—Morning Herald, July 6th, 1864.

Reply of the Rev. J. Parle, specially assailed in the above documents

Fiat justitia ruat caelum:—
A friend pointed out the first of these productions on Monday morning, I need scarcely say to my great surprise. Its wording and purport occupied the mind not a little. At first, not daring to believe its accuracy, its authenticity, I resolved on a telegram to ascertain the reality. Wednesday's issue coolly reiterating the same statement with detailed emphasis (the words of the late mandamus), prevents the possibility of further delay. As the just indignation of every countenance tells me I am believed an impostor, and deserving the worst treatment at the hands of a justly indignant, outraged people, two courses are clearly and justifiably open to me—one, to analyse the Roman Catholic Bishop's statements, and treat them as the question demands. In this course I should resort to a style of procedure, sarcastic and ore rotundo, that might, perhaps, be construed as disrespectful, and by ever pious souls as needlessly severe. This I shall avoid. The second course is, a detailed account of my mission since I had the misfortune to step on Australian soil, giving to the public the documents authorising my visit and the incidents connected there with. With these the world may judge my position and draw its own just conclusion as to the accuracy of the above statements and the justice of rushing persecution into a region with which there was no concern. I arrived in Melbourne on the 11th of June, 1862, direct from home. On the Monday following, I proceeded to lay my documents before Dr. Goold. His Lordship had left town that morning, not to return for a month. My next step was a visit to his Vicar-General. Fortunately, before entering, two old acquaintances, the Dean of Geelong and the Very Rev. Dr. Shiel, of Ballaarat, recognised me; kindly welcomed me to Victoria, and the latter gentleman did me the kindness of introducing me to the Vicar-General, as an old fellow-student and an old fellow-priest. One would fancy the introduction of such a man superseded almost the necessity of episcopal documents. Not so in this case. The Vicar read my formal episcopal letters, sealed and signed, and stated, as a student under Dr. Furlong, that he recognised his Lordship's hand. I told Dr. Fitzpatrick the object of my visit, but as his Bishop was absent, I should wait patiently until his Lordship's return, and that I would take it as a favour if he would not mention the subject, when writing, as I wished to do my own business. Dr. Fitzpatrick gave me a writen permission to say mass; but on reflection, Dr. Shiell was sent to me next day, requesting the document to be given up. This was done. Dr. Fitzpatrick afterwards gave me permission to say mass at the private chapel of the college, no one being present but the clerk. This continued until the return of the Right Rev. Dr. Goold, when I lost no moment in presenting my letters. Dr. Goold received me kindly; told me it was contrary to the custom of the diocese, but with very little difficulty gave me consent to say mass and collect under two reasonable restrictions—one was, that his Vicar should renew the permission every month ; the other, that I should not speak from the altar on the subject of my collection. His Lordship told me I should make his table mine, that if he could not assist me otherwise, I should have hospitality. I had scarcely left the room, when I was met by Father Riordan, second curate. He asked me what news, and when told of my success, he gave warm congratulations. The same evening I met the principal clergyman of St. Francis, and when told of the interview, he mentioned that the Bishop had already told him the same. The clergyman who superintends the episcopal household told me orders were given to provide me a room either at the college, or at St. Francis, which ever suited me most. Here I must remark that I have noted down every fact in my daily diary; also, that I was told by clergymen not yet to be too confident; that if the Vicar could effect it, he would yet prevent my mission. On Monday I called on the Vicar for the written permission, as told to do by his Lordship. Dr. Fitzpatrick said he had not yet spoken to the Bishop, that I should call again. I did so on Tuesday ; he had left his office before the usual time. I called on Wednesday: he said there seemed to be a misunderstanding between myself and the Bishop. I said there could be none. He could not give permission to say mass, if I collected. My remark was this would upset the object of my mission. The Vicar replied I could travel the colonies for the good of my health. I confess such a sentiment from a man in such a position well nigh threw me off my guard. The idea was so outre that an Irish clergyman should squander his time rambling the colonies for his health. However, I read in it my doom, and the justness of the caution not to be too confident. I revisited the Bishop. He was absolute: no permission would be granted. The above statement shows that I acted as a priest was bound, though unsuccessful. Next day I started for Ballaarat. Dr. Shiel received me kindly, heard the detailed account, and I proceeded with my collection. A week or so after the Bishop of Tasmania was invited to visit Ballaarat. Dr. Fitzpatrick accompanied him. I left Dr. Shiel's house for the night, but unfortunately a dressing-case, with stamped name, was left in the room occupied by the Vicar. In a few days a severe reprimand waa received by Dr. Shiell for entertaining Father Parle, written by the Vicar, at the command of the Bishop. The Vicar stated he could not tell how the Bishop found this out, but that he was greatly displeased. I hold a copy of this document. After some weeks, I visited Pleasant Creek, Horsham, all the north-western district. After some months of a circuit, a gentleman handed me a paper with an attack of an anonymous scribbler, doubting the authority of my mission, &c., &c. This I then believed to be the production of a Presbyterian minister ; things have occurred since that make me doubt the equity of that suspicion. However, I replied ; published my Bishop's letters, and appealed to half a dozen gentlemen of Victoria, of known character and high position, as my vouchers. A friend expressed a wish that the reply should be published in that independent paper called the Victorian, and guaranteed its insertion. It was sent, Dr. Bleezedale had a read, and doubted the prudence of its publicity. Next morning a letter was received by the editor from Dr. Goold, requesting that Mr. Parle's letter would not be published. I hold a copy of this also—thus permitting a priest's character to be unjustly assailed, and forbidding the only means of justification and of removing scandal, about which we are so squeamish.
In the month of January, 1863, I received the subjoined letter. No. 3, from the Right Rev. Dr. Furlong. I was then in Gipps Land. An extract was sent in a letter, couched in a most priestly manner. No reply was vouchsafed to a minister of Jesus Christ. To leave no room for even interpretative disrespect, I called on Dr. Goold, presented the letter, and one from the Vicar-General of New Zealand, at the request of his Bishop, Dr. Viard. Neither would be received or read. Then the charge of mining was made in November, 1863, though no mandamus was issued until Dr. Goold knew I had quitted Victoria and sailed for Sydney, in June, 1864. I told Dr. Goold it was true I was engaged in mining; not, however, without the knowledge of my superior, Dr. Furlong. That he knew of my intention to do so eight months before a share was purchased, and afterwards, that he knew of every pound invested with its every circumstance; and knew also the trustworthy agent intended to be employed. This all without an objection or even one word of caution. Dr. Goold then told me he had written to my Bishop. This I knew, from home; and also, I knew the unmeasured terms of that complaint. It was read for a mutual friend, who might put me on my guard, though my good Bishop would not write himself : God bless him for his firmness ! This news came to me in New Zealand, in July, twelve months ago. I was under a somewhat wrong impression then, as I find since, Dr. Goold referred to a second letter and its accompanying document. As the reader may perceive from the subjoined documents, the first received in New Zealand I burned, thinking I was done for ever with these disedifying productions. In Melbourne it is well and very generally known the difficulties I had to meet, the lies and false representations I had quietly to counteract. So much of cool unblushing opposition, gui--ced by the most specious pretexts, always of a virtuous nomenclature, assailed the noble work of the Right Rev. Dr. Furlong, that I am daily more convinced of its being the inspired work of God, as a permanent blessing for his persecuted but faithful and unswerving children of Ireland. Dr. Furlong had many a discouraging opposition in starting the project. Now, as to the scandal—surely Dr. Goold does not mean by the words of the mandamus, that it is a scandal for a priest to resort to temporal concerns, not illicit in themselves, or lending necessarily to illicit consequences, when that priest's own bishop, his sole superior under the Pontiff, thinks it necessary to dispense with his purely spiritual occupation for a time, in order to secure some expensive good by an apparent secular, but licit, pursuit. It is almost insulting to judgment to dwell long on the subject. Peter and his brothers thought not so when they returned to their nets and lines; nor did Paul think it a desecration of his noble mission, though so sensitive otherwise of giving scandal. And if we cross the Atlantic—visit the streets of Paris, we shall find there the work of a noble priest dispensed from Divine office and Divine sacrifice by highest authority, in order the better to superintend his eight or ten hundred ouvriers—men, women, and children. I confess his sacrifice edified rather than disedified me, as he led the way through the labyrinth of his daily toil. I scarcely require to mention the name. Till the world ceases, L'Abbe Mignes' life will be familiar to every instructed mind. Now, if his Bishop were justified—as we know he was—in this dispensation, are we to question the Right Rev. Dr. Furlong's power—to say he erred, in permitting one of his clergymen to engage in what be believes will tend to raise up a whole people from degradation, and enable them to become good members of society, intelligent, enlightened worshippers of their God : to wipe out the ignorance forced on that unfortunate people by the cruel laws of England, prohibitory of education, of civilisation and Christianity. I am fully aware of the innumerable scandals, glaring and palpable, at which the world has to blush. We have unfortunately some times to stand aghast at the degradation of Christ's minister who falls into the wallow (unnameable crime), whose eye, lip, and life should forbid suspicion in midst of danger. "Yet no man said, What seekest thou? or, Why talkest thou with her?"—John iv. I know well people are scandalised with the priest of God, who hoards up thousands, tens of thousands, wrenched from a too confiding people, or in an unjustifiable traffic, when he should be engaged in remedying the crying, spiritual wants of an abandoned people, and converts these ill-gotten treasures to family purposes. Many other scandals give pain to the unwilling wanderer as he crosses this Australian land. I never heard a voice raised amongst all the wailing sounds where there is even the shadow of impression that what a generous people poor into our hand is disbursed for the poor of God—in lifting temples to His glory, for the instruction and improvement of those for whom He died. If possible, patience is edifyingly extended to us to an extreme, where we injudiciously build and re-build ad nauseam. Since the announcement of the "mandamus" every one I have spoken with was under the impression, from its wording, that the funds invested were for the private purposes of the "supposed" priestly collector. This is false. The Bishop of Melbourne could not have intended such a meaning, as he knew the contrary to be the fact. He knew it from myself. He is in communication with my Bishop by post for the last fifteen or sixteen months: he must have known it from him that such was not the case. The letters of confidence of my Bishop should have satisfied him on that point. "Charity is patient, is kind . . . hopeth all things," let me add, for the best. After twenty-six years of a missionary life in some of the most lucrative missions of the country of Wexford, after selling all things mine, to use a worldly phrase, the sum total of my wealth was £28. £21 of this I paid for an humble berth to Australia, and there remained £7 as my all in a strange land, sixteen thousand miles from home. My anxiety for wealth may be estimated from the fact that no friend, niece, or nephew, ever received support or fortune from my hand; and I flatter myself that no tongue shall say that extravagance was the sin of the humble priest who is now coerced to say more of self than escaped his pen or lips before. Some six years have elapsed since Right Reverend Dr. Furlong all but coerced me to undertake the work I am now engaged in. After giving assent, submitting plans of structure, rules for guidance—every detail connected with the idea—these being duly scrutinised, his Lordship's words were:—'Commence the work in God's name. Let no bishop, priest, nun, or layman change your plans or divert your mind.' The persecution against religion that raged in Ireland for three centuries with royal patent is known to the world. The priest at whose door the charge of the people's ignorance is so flippantly laid, could scarce purify the vessel of consecration, when the word fly was buzzed from lip to lip beneath the furzen brake, seen in our own days, and yet forsooth he should evangelise the people. The schoolmaster dared not, at peril of transportation or other penalty, exercise his laudable vocation of youthful instructor; yet what a noble testimony to the zeal of the Irish priesthood, do not these lands and America bear. The deep injury inflicted on a people by a proscribed education, for many centuries, must have left a mark all but indelible. You who have ranged the world can fully conceive the import of what I speak. Witness the sad condition of our fellow-creatures in these lands; created by a merciful God for a noble purpose, his glory, their happiness—read them in their wretchedness the work of destruction done to God's noblest creature, through some human agency—neglect it may have been, or persecution sprung from some human agency now unknown to mankind. Travel the world, its islands and continents, tell the same sad tale—Ireland received an injury that I believe no nation but herself could have so well sustained; yet the brand is there deep and lasting. It is clear a long period will be required to efface the imprint of centuries, and more than the labour of one zealous bishop, though he were a Paul, or a Gregory, or Boromeo. True it is under the circumstances of the country, all that could be done has been achieved. There are noble establishments, the work of the rich: at these our industrial classes cannot look—"figure too high." We have, too, a Government National system, condemned by every bishop, and more, by the Pontiff; therefore, not for a Catholic people.
There exist, then, two great difficulties—one a want of appreciation for improvement, the necessary consequence of long disuse; and there exists also the poverty of the people, created by bad landlord legislation. Another circumstance should not be overlooked in forming a correct opinion on this subject. The population of Ireland is a scattered one, over the face of the country, and not in villages and towns. To meet the difficulty, Dr. Furlong proposes a general school for the industrial classes. And, as an inducement to parents to send their children from remote and isolated districts, and to leave them a sufficient time to receive a permanent, lasting improvement, the price shall be simply the expense of the children's board. For this they receive as good a schooling as they would in London or Paris—all the usual branches of English schooling, French, music (instrumental and vocal), drawing, &c., and for girls instructions on housekeeping. The charge at present is £20 a year, to be reduced after my return to £16, without extras. How can this be done ? is a natural question. It is within the working of the Catholic Church alone— the work of faith—whose feature is disinterestedness, not believed by human reasoning. A French lady for the girls has bound herself to supply teachers, trained in Paris, to carry out this design—the Bishop or his agent to erect schools and furnish them. It is no longer an idea—a work in prospect. The first establishment is complete, supplying a first-class schooling to nearly two hundred children, poor and rich, without a shilling of debt hanging over the inmates' heads. Is it too much to hope that this effort will succeed in creating a taste, a desire, for improvement; it surely goes far to meet the wants of a poor population. Now, I shall ask with so large an undertaking, not of mine, but my bishop's selection, is it to be wondered I should grasp at any project likely to supply funds for so noble an enterprise? At anything, I mean, not inconsistent with a priestly character, that, please God, shall never be sacrificed. I confess it, I left Ireland, disposed to put on the miner's flannel should the privilege of a priestly career be refused me. Every effort was made to prevent the faithful from extending the hand of co-operation, and to make the impression that I was either not a priest, or not duly authorised, though my letters were read by all concerned and I was introduced by the most respected priest of Victoria. I was silent over the first mandamus ; I was silent when told by disinterested parties that I was preached at from the altar of God ; the people told the same suspicious language as at present—that if a good priest, I would have waited on the Bishop, and should have received power to officiate : these and such were borne in deep silence for now more than two years. I do not mean to set my word, though a priest, against a priest of God: let the documents subjoined attest the truth. That my bishop knew of my proceedings, read his last letter; though requesting me to leave this to him unpleasant land, yet it tells that his confidence is not shaken in his own representative, notwithstanding the style of letters received; that full permission is given to prosecute the proscribed undertaking, as my judgment shall direct. Different opinions will be entertained on the prudence of this mining "speck." I am quite alive to that. It is done for the best, after mature deliberation, and a good deal of advice-seeking. A letter beneath tells the appreciation of a Melbourne company of one investment. It cost me £200, not in cash, but to be paid as turned out of mine. I trust each speculation will fare as well, doubled; if so, the children for whom we toil will hardly join in a cry of rashness. Now, why I came to Sydney, and I am done. The Principal of a large educational establishment in England required me to transact a very grave business for them in Sydney. Archdeacon McEncroe saw the documents, and is fully aware of its importance. Knowing that I should come here, I requested as a favour of Dr. Furlong that he would write to the Rev. Father Corish, though a near relative of my own. His Lordship did so. No doubt his letter will be found amongst the papers of the deceased clergyman. Though deploring his early demise, yet as a priest of the same diocese I am proud to hear from every homestead and lip that he descended to his grave a true priest of God, untrammelled by the dross of this world, truthful, sincere, a jealous follower of Jesus Christ. May he rest in peace.
Being here I ask the people of Sydney not to send me away with an aching heart. Remember, Ireland's children have a claim, a strong one—self-interest, not theirs but yours. From Ireland alone can you expect priests to administer to your wants, as a rule. The effort now being made to train up young boys so as to become suitable candidates for the ministry of Jesus Christ: you will share the result; and I trust at my return I shall be able to publish aloud that Australia deserves the sacrifice—separation from all the endearments of this life, and, it may be, an uncovered grave sixteen thousand miles from the cradle.
May God forgive all concerned in this, to me, disagreeable publication.
Rev. J. Parle, R.C.C., Newtownbarry, County Wexford.

On Completion of First Establishment

Wexford, August 7, 1861
Dear Father Parle,
I have to congratulate you very sincerely upon the successful termination as I may call it of your labours in founding the new Convent of Newtownbarry. I am confident that it will be a source to you of much consolation and of many blessings to your district and the diocese at large. I should be very desirous indeed to visit the Superioress-General during her short stay, but being at such a distance and in such unfavourable weather I find it beyond my power. Be so good as to present her with my most respectful compliments, and to convey my blessing most sincere and fervent to her, her companions and the house she has come to establish. I hope to be in your neighbourhood soon, and shall avail myself of the first opportunity I can command to pay you a visit—I expect it will be before the departure of the Mother Superioress of Bruff. Congratulating you once more, dear Father Parle, allow me to assure you that I am,
Your faithfully
Thomas Furlong

Wexford, October 13, 1862.
My Dear Father Parle,
Though not free from anxious concern for your success in the arduous undertaking in which you are engaged, yet I feel myself warranted in congratulating you on the success of your mission hitherto. I regard it as a success to have engaged the kind wishes and kind offices of friends, though a serious obstacle still remains to be surmounted. I entertain a confident hope that God will reward your patient and disinterested efforts, and remove the only barrier that now seems to be opposed to the full consumption of your wishes. I shall procure you all the assistance I can, and interest as many friends in your behalf as may come within the range of my influence; but, indeed, I know no one in your present quarters, who is not as well or better known to yourself. You can make use of this or any other communications you may have from me to authenticate your mission when necessary, and to show the lively interest I feel in your success. Your enterprise is indeed a most meritorious one, to afford the means of a Christian education to a class for which no adequate provision had been made in this diocese, and, I may almost add in any part of Ireland. The poor were not of course excluded from your scheme of charity, and I am happy to inform you that they are deriving much benefit from the zealous and enlightened care of the good Nuns. The Newtownbarry Poor School may with truth be called the Model school of the country, instead of the abortive establishment at Enningsworthy. * * * The Pension School at Newtownbarry is most prosperous and must prosper more decidedly when its merits are more fully known; you achieved by much exertion, and at the expense of much mental anxiety—what I may call a marvellous success in founding this institution from the resources at your command. Every one who sees it, is pleased with it, and when the generosity of our Australian friends will enable you to enlarge and improve it it may well challenge comparison with any similar establishment in the country. Your faithful representative in Newtownbarry, Father Doran, is taking most particular care of the good Nuns and their interests.
I trust the good Bishop of Melbourne will grant you the permission so essential to your success. I empower you to say to his Lordship on my behalf that I shall consider it a personal favour for which I shall be most grateful. I shall be most desirous to learn what progress you are making, and shall earnestly pray that God will bless yourself and your most laudable and meritorious undertaking. I remain, dear Father Parle, with sincere esteem,
Yours faithfully,
Thomas Furlong.
P.S.—I have written to Father Corish, according to your request.—T.F.

The above letters are the authorisation of the Rev. J. Parle, to collect funds in Australia and elsewhere, for establishing a system of education now in progress in Ireland for the children of the industrial classes, and poor. It is designed for both boys and girls, and to extend in its operation to the children of farmer, shopkeeper, mechanic, labourer and to the poor.

The first of this system was in full operation, imparting a first-class education to nearly two hundred children, before the Rev. Mr. Parle left Ireland. He confidently trusts, that the hope of encouragement entertained by the Right Rev. Prelate shall be fully realised by the generosity of the people of Sydney, to whom Rev. Mr. Parle now appeals on the part of his revered Bishop, and in behalf of the poor struggling people, for the proper instruction of their children.

"The lips of the just teach many; but they that are ignorant shall die in the want of understanding."—Proverbs x.21.

Melbourne, June, 1864.
My Dear Father Parle,
I do not know to whom to introduce you individually in Sydney, but I gladly bear witness after knowing you for more than fifteen years, that I have never known a more upright and spotless priest, or a more patriotic citizen.

There was no public movement for the benefit of Ireland, during that time, in which you did not take an active part; and among the clergy of your own diocese (whom I knew from representing a town in the district) I do not know any one who had more thoroughly their respect and good will than yourself. Believe me, my dear Father Parle,
Always faithfully yours.
C.G. Duffy

75 Collins-street, West Melbourne, May 9th, 4186 [1864].
Dear Sir,
All the Albion Shareholders have agreed to accept the terms I proposed to you, and I shall be ready to conclude the bargain in a few days. In the meantime please oblige me with a letter saying you accept the terms (namely £200 cash, and four £50 shares, on that you will take all shares of some value) ; such a letter is necessary to satisfy the lawyer who draws the deed, &c. I would have waited upon you myself to day but have been unable to get away from work.
With best respects, believe me, dear Sir, yours truly
C.F. Nichols.
Rev. J. T. Parle.

Letter of a Friend of Mine for Whom Dr Furlong Read the Bishop of Melbourne's Letter and His Worthy Priests

Enniscorthy, June 18, 1864.
My Dear Father Parle.
It pains me much to have to write such bad news. I had no idea of writing by this post until to-day. We had Father T. Warren's memory on this day. The Bishop was in town at it and he received a letter from Melbourne since he came, complaining of you, and also one from the Bishop. The clergymen wrote from where you are now stopping, Gipps Land. Nothing can exceed all was said, the scandal you were giving; you are ---ed as if you were an imposter—He says, a person who calls himself Father Parle, and who was in New Zealand, and collected there two thousand pounds, and was speculating and lost two hundred on one of your speculations, and you were now investing it in machinery you having collected it for charity, and were giving, by so doing, scandal to Protestants and Catholics : in fact to remove you at once. The Bishop's remarks were much the same, and that if Dr. Furlong knew how things were then, he would not write to Father Parle such letters. Now I have taken particulars as well as I could. The Bishop was with us and read those letters; to be sure, bound us to secrecy, which you know was not necessary. He seemed greatly fretted and did not know what to do. Yours &c., &c.
The above specified amount is a rash falsehood, written by a man, who is long since suspended, yet a trustworthy informant for a Bishop of God.
J.P.

Wexford, February 16, 1864.
My Dear Father Parle,
I received some time ago, a letter from the Bishop of Melbourne in which he stated that the new project in which you had engaged, had given much scandal, and "begging me to have pity on his diocese, and to request you to return home forthwith." Now, my dear Father Parle, let me candidly tell you my mind on the matter—It is that you ought not to remain longer in Australia, if you can at all entrust the management of your affairs to some agent; desiring of your confidence, such as Mr. Richard Codd. By remaining, you will compromise me and yourself. If that be impossible, without certain or very probable loss of the money you have invested in this speculation, all I can recommend is, that you would withdraw ostensibly from the management of the concern, and be satisfied to control affairs by your direction and advice— without any external interference in the matter, and then to leave for Europe as soon as things are brought to anything like a satis- factory position, so as not seriously to endanger any loss. You will excuse me for being brief as I have I may say risen from my sick bed to write these lines. You will collect my mind sufficiently from these few words, and I know you too well to doubt your prompt compliance with any instructions. I might deem it my duty to send you, hoping against hope that your health has not suffered by all your labours and fatigues, and sending you my blessing—I remain my dear Father Parle,
Yours faithfully,
J. Furlong
"They that are learned shall shine as the brightness of the firmament; and they that instruct many to justice, as stars for all eternity."—Daniel, xii 3.

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The Advertiser, Hobart, 5 September 1864, p 3, http://nla.gov.au/nla.news-article264695447:

The Rev James Parle, a Catholic priest, who has come to Australia to raise funds for industrial schools in the diocese of Ferns, Ireland, and is accredited by the Right Reverend Dr Furlong, Bishop of Ferns, is now at Goulburn. The ecclesiastical authorities of Victoria and New South Wales have opposed his mission. [...]

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Notes and News, South Bourke Standard, Melbourne, 20 October 1865, p 2, http://nla.gov.au/nla.news-article66906688:

We regret having to announce the death of the Rev. Patrick Smyth, at Sydney, where he went for the purpose of recruiting his shattered health. We have seen notices laudatory of his character and reputation during his thirteen years' ministration of the gospel in Victoria, in the Beechworth, Ballarat, Castlemaine, Richmond, and other country journals; and we believe that had he been spared to continue his sacerdotal functions, his urbanity of disposition, freedom from sectarian intolerance, and his other good and sterling qualities, would have further endeared him to those who lament his loss. The Rev. Mr. Parle now attends to Richmond, Hawthorn, and Nunawading.

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Advocate, Melbourne, 2 October 1869, p 7, http://nla.gov.au/nla.news-article169268413:

We are glad to learn that the Rev. J. Parle, of Belfast, is now recovering, though slowly, from his lengthened illness, but regret that it will be a considerable time before he will be able to resume his clerical duties.

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The Rev. J. Parle, Advocate, Melbourne, 20 November 1869, p 5, http://nla.gov.au/nla.news-article169268781:

On last Tuesday fortnight, the Rev. J. Parle, Catholic pastor of the Belfast district, left for Melbourne by the Rob Roy s.s., and it will be gratifying not only to his parishioners, but also to his numerous other friends, that the change of air and rest from official anxiety has had a most beneficial effect upon his health. His physicians are confident that in a couple of months his health, shattered by lengthened and severe illness, will be completely restored. Early in the ensuing year, he expects to resume his pastoral labours, in the opening of the Koroit Church, which is now being roofed and otherwise prepared for the celebration of sacred service.

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Catholic Intelligence. Victoria. Death of the Rev. J. Parle, Advocate, Melbourne, 2 April 1870, p 4, http://nla.gov.au/nla.news-article170150032:

We deeply regret to have to record the death of the Rev. J. Parle, of Belfast, which took place on Tuesday evening. The reverend gentleman had been ailing for several weeks, but till a week or two before his death, his illness was not so serious as to alarm his friends. Father Parle was stationed at Richmond before the arrival of the Jesuit Fathers, and was then removed to Belfast, of which district he had charge till, in consequence of his illness, it became necessary, a few days past, to relieve him of that charge. Father Parle was a zealous and untiring priest, and accomplished much good on the mission in this colony. He was a Vincentian, and was stationed in Newtownbarry, county Wexford. He was 63 years of age at his death, and had been engaged in the ministry for over thirty years, during which long period he devoted his life to the salvation of souls with the earnestness of an apostle, and the humility of a disciple.—R.I.P.

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The Late Rev. J. Parle, Advocate, Melbourne, 2 April 1870, p 7, http://nla.gov.au/nla.news-article170150007:

We take from the Banner of Belfast the following additional particulars respecting the missionary labours of this lamented clergyman:— "Father Parle was appointed by Dr. Goold to the Belfast mission in 1866, in which he succeeded Father Stack. Immediately on his arrival here the improvement of the Presbytery, and the building of the chancel of St. Patrick's Church were taken in hand by him. Committees were called together, and little encouragement was given to him in the latter undertaking, especially as he at the same time had conceived the notion of building a new church at Koroit. But his indomitable perseverance ignored every difficulty. He organised committees, and by the aid of collections and a bazaar completed the chancel and tower of the church at a cost of over £1,500; while the splendid church at Koroit, costing nearly £6,000, was during the same time far advanced towards completion, and with a comparatively small debt remaining unsatis- fied. Many of his congregation considered he was extravagant in his notions of church architecture; but, educated amidst those splendid monuments of genius and piety which adorn the "Immortal City," he would fain impart to his congregation the spirit which created them. From the great architectural outline to the minutest detail, every thing was conceived and arranged by him. Not only the sculpture of the chancel windows, but the subject for each compartment for the glass-stainers, was the conception of his fertile brain. An earnest Apostle of the Catholic faith, he neither questioned the opinions nor censured the prejudices of those who differed from him. His loss to the church of Victoria, and more especially in this district, will be deeply felt, for few more able or more earnest men belonged to it. Father Parle was born in the year 1812, so that he was in the 58th year of his age. He was ordained in 1835, having completed his studies in the Irish College at Rome. He officiated for many years at Enniscorthy and New Ross, in the County of Wexford, Ireland, and subsequently as parish priest in Newtownbarry in same county.

The Obsequies at St. Patrick's

A solemn office and Requiem Mass for the soul of the late deeply lamented Rev. J. Parle, of Belfast, were celebrated at half-past ten o'clock on Friday morning, in St. Patrick's Cathedral. The high altar was, as usual on such solemn occasions, draped in mourning, and a catafalque surrounded by waxen lights, and surmounted by the priestly cap and stole, chalice and paten, was placed in the centre of the nave. The Very Rev. Dean Fitzpatrick, D.D., V.-G., presided at the office, and amongst the other clergymen present were [...]. Fathers Bersanti and O'Sullivan officiated as cantors. The Rev. G. V. Barry celebrated the Requiem Mass, at which Fathers Martin and O'Meara as deacon and sub-deacon respectively. The services concluded by the pronunciation of the absolution of the dead by the Vicar-General. The remains of the rev. gentleman were interred yesterday in the Koroit Cemetery after the religious ceremonies proper to the occasion had been performed. There was an unusually large funeral procession, and it was evident that Father Parle was as much respected by the members of other denominations as he was beloved by his own flock.

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Funeral of the Rev. J. Parle, The Belfast Gazette and Portland and Warnambool Advertiser, 7 April 1870, p 2, http://nla.gov.au/nla.news-article281719340:

On Friday last the remains of this lamented gentleman, left St. Patrick's Church, Belfast, for the Tower Hill Cemetery. The public respect for the late reverend gentleman was shown by the large number of followers. The cortege was the largest we ever saw in Belfast, and by the time it reached Killarney, more than a thousand persons were in attendance.

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Mount Alexander Mail, 7 May 1870, p 2, http://nla.gov.au/nla.news-article198853488:

By the Banner of Belfast we observe that a solemn requiem mass for the repose of the soul of the late Rev J. Parle, P.P., was celebrated in St Patrick's Church, Belfast. The Rev. P. Moore, formerly stationed here, and now the parish priest of Belfast, is highly spoken of by the Banner, in referring to the ceremony.

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Some Biographical Pen-Pictures, http://www.bunclody.net/More_history/More_priests.htm, accessed on 16 November 2025:

Rev. James Parle
Appointed C.C. Enniscorthy September 1840. C.C. Bunclody September 1849. He went to Australia to collect funds to build the F.C.J. Convent. He fell from a horse [sic] and died in Melbourne, Australia, 29th March, 1870, in his 58th year.

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History of the Faithful Companions of Jesus in Ireland, Faithful Companions of Jesus, https://www.fcjsisters.org/who-we-are/where-we-are/europe/europe-history/the-history-of-the-faithful-companions-of-jesus-in-ireland/, accessed on 16 November 2025:

Bunclody, County Wexford 1861 –
After the famine years there was great poverty all over Ireland. Children and young people were in great need of basic education. Father Parle, the curate in Bunclody (a town known at the time as Newtownbarry) was determined to improve the educational opportunities in his parish. This priest, who is thought to have met the FCJs when he was a student at Saint Sulpice in Paris approached the FCJ Superior General with a request that she send sisters to found a school in his parish. Having agreed to his request, the superior General Mother Josephine Petit and the Assistant General, Mother Marie de Bussy arrived on 5th August 1861 to complete the negotiations. Father Parle’s house adjacent to the Church was refurbished and an annex added to form the first community house for the five sisters who immediately took over the running of the girls’ primary school.

The sisters wasted no time in making preparations for the foundation of a boarding school for the education of older students. Within five days of their arrival in Bunclody The People newspaper carried an advertisement announcing the opening of a boarding school for girls. [...]

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The History of Our School, FCJ Secondary School Bunclody, https://fcjbunclody.ie/history/, accessed on 16 November 2025:

Founded in 1820 in Amiens, France by Marie Madeleine d’Houët, the Sisters, Faithful Companions of Jesus, came to Newtownbarry (as Bunclody was then called) 156 years ago last August and have provided an unbroken service of education in Bunclody during all that time. Following the famine years, there was great poverty and basic education was much needed in rural Ireland. Father James Parle, the curate in Newtownbarry, was determined to do what he could to improve the educational facilities in his parish. Following contact with FCJ Sisters when studying in Paris, he applied to the Faithful Companions of Jesus to send Sisters to provide much needed education for the children of the area.

So it was that on August 5th, 1861, the first F.C.J. Superior General after the Foundress, Mother Josephine Petit, opened the new foundation in Newtownbarry with seven Sisters from England and Limerick. Fr. Parle gave them his house beside the Church of St. Mary Magdalen at Ballinapark. Some Sisters taught the girls in the adjacent National School while others worked in the Boarding School for Girls, which was opened immediately. Fr. Parle went to Australia in the following years to raise funds for the new convent but never returned as he died in an accident there [sic] in 1870. [...]

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Michael O'Meeghan SM, Steadfast in Hope: The Story of the Catholic Archdiocese of Wellington 1850-2000, Dunmore Press, 2003, p 74:

The first additional priestly help [for Otago and Southland] came from an Irish priest, James Parle, who arrived in March 1863 during the course of a collection for his home diocese of Ferns. Viard approved of his staying on for six months during which he moved round most of the diggings. On the morning of the day he departed, Sunday 6 September, James Duhig arrived in Wellington from Sydney, seeking an appointment in Viard's diocese. The Bishop tried him out by having him preach an hour later at the final Sunday Mass, and was suitably impressed with the newcomer who "gave an excellent sermon on the Gospel of the day". Around this time Viard had been thinking about finishing his cathedral, and Parle's roving commission may have given him the idea. At any rate by the end of the month he sent Duhig to Otago to work in with Moreau and Martin while taking up a collection among the miners for Wellington's cathedral.