The Washington Congress of Missionaries




% ipostolic Mission House Undertakes
to Train

|lTDioc#an Priests^
Wno purpose to devote theifi^e^ies to the non-Cathollc
missions in the ApostoUte B&ndt that are being estab-

*jished in the various dioceses^as rapidly as the Bishopa
“fsee their way so to do. ®

Members the Religious Orders
o desire in a special way to^take up the mission work,

or{|who are anxious to become more apt in the best waya
oJF presenting dathoHc truth to non-Catholics. Among
""the students herctofor^at the Mission House there hava

thcccnedictines, of the Sulpicians, of

th^fimy Cross,^and of the Piulists, of the Norbertines and

iecular Priests
^

^ , ^though they have no expectation of takii^ tip
excluslvclxJthefnon-Catholic Mission work, still desire to

Itak&his normaJ[^ course in Homiletics and Pastoral Tha-
yin oTder ^ make their ministry more effective.

^ iriest students are not only privileged, but are
to'* register at theWniversity and follow some of the

ieleciive courses. The^fApostolic Mission House naturally
!>e^mea the,, training school of a select body of priests, who
^become the best dei^ndersgof the Church against her enemies,
aSiwelVas the^most efheieht workers for her advancement among
"

‘ nonsPatholic people of America.
n g

^ There are many signs that point to the remarkable jrrowth
'of the Church in the United States. The soil is very fertile ; the
^seed is the ancient Catholic truth that has Christianized the
^world. The pressing demand is for the trained workers, who
will clear the field of noxious errors, who will cultivate the soil,
and who will finally gather the harvest

The Apostolic Mission House Undertakes to

Train the Workers



THE MISSIONARY

Apostolic Mission House,

Brookland Station, Washington, D. C.

Please send me THE MISSIONARY regularly.

Enclosed find $ for same.

Name

Address



•\J



THE DIUECTOKY OF MISSIONAIUES

Who belong to the Diocesan Apostolic Bands, and are
now engaged in giving missions, particularly to non-
Catholics.

PROVINCE OP BALTIMORE.
Baltimoke.

Missionaries in the Apostolic Mis-
sion House.

ChaelestoNj S. C.
Rev. John F. Mahoney.

Richmond^ Va.
Rev. Thomas E. Waters,
Rev. A. J. Van Ingelgem,
Rev. Thomas A. Rankin.

St. Augustine, Fla.
Rev. P. F. Bresnahan.
Benedictines at St. Leo.

Wheeling, W. Va.
Rev. John Swint.
Rev. M. H. Stravens.

Noeth Caeolina.
Rev. Thomas F. Price,
Rev. M. A. Irwin,
Rev. W. F. O’Brien.

PROVINCE OP BOSTON.
Buelington, Vt.

Rev. J. A. Lynch,
Rev. R. J. Cahill, D. D.

Haetfoed, Conn.
Rev. P. H. McClean,
Rev. Edw. Downes,
Rev. James A. Dolan,
Rev. Francis E. May,
Rev. John A. Sullivan,
Rev. James R. Mitchell.

Peovidence. R. I.
Rev. P. E. Blessing, D. D.,
Rev. M. P. O’Brien,
Rev. Cam. Villiard,
Rev. James R. Bartley.

Speingfield, Mass.
Rev. J. P. Moore,
Rev. J. T. Reilly,
Rev. George Hurley,
Rev. Chas. L. O’Brien.

PROVINCE OF CHICAGO.
Alton, III.

Rev. J. J. Driscoll,
Rev. D. J. Ryan.

Peoeia, III.
Rev. W. J. Burke,
Rev. W. P. Burke,
Rev. Jos. M. Kangley.

PROVINCE OF CINCINNATI.
CLEyELAND, OHIO.

Rev. W. S. Kress,
Rev. Chas. A. Martin,
Rev. Robert Pratt.

Covington. Ky.
Rev. W. T. Punch,
Rev. Charles Rolfes,
Rev. T. D. Cooney.

Nashville, Tenn.
Paulists at Winchester.
Rev. E. Callahan,

Johnson City.

PROVINCE OF DUBUQUE.
Dubuque, Ia.

Rev. T. W. Drumm,
Rev. H. Rohlmann,
Rev. R. P. Murphy.
PROVINCE OF MILWAUKEE.

Geeen Bay, Wis.
Rev. George Ryhrook,
Rev. C. J. Kirkfleet.

Norbertines.

PROVINCE OP NEW ORLEANS.
Galveston, Texas.
Paulists in Austin.

Mobile, Ala.
Rev. P. Costello,
Rev. Benedictines

At St. Bernard’s.
N.atchez, Miss.

Rev. P. O’Reilly,
Rev. Emil Husser,
Rev. Josephites,

Scranton, Miss.
Oklahoma.

Rev. William Huffer,
Rev. Benedictines

At Sacred Heart.
PROVINCE OF NEW YORK.

New Yoek.
Rev. W. A. Courtnev.
Rev. M. A. Reilly,
Rev. J. H. Kane,
Rev. A. T. Roche.
Rev. J. E. Wickham,
Rev. J. H. McGinnis.

Buffalo, N. Y.
Rev. Thos. O'Hern,
Rev. Jos. Mountain.

Ogdensbueg, N. Y.
Rev. Onesime Boyer.

PROVINCE OF OREGON.
Bakee City. Oee.

Rev. H. A. Campo.
Rev. M. Aalders.

PROVINCE OP PHILADELPHIA.
Philadelphia, Pa.

Rev. A. W. Doran.
PiTTSBUEG, Pa.

Rev. Edward Griffin,
Rev. William Curtin,
Rev. Charles Regan,

PROVINCE OP ST. LOUIS.
St. Louis, Mo.

Rev. W. E. Randall,
Rev. P. P. Crane,
Rev. Joseph Siehert.

CONCOEDIA, KANS.
Rev. Father Hayden.

PROVINCE OP ST. PAUL.
St. Paul, Minn.

Rev. Joseph Busch,
Rev. F. J. Lang,
Rev. J. H. Peschges,
Rev. William Colbert.

Sioux Palls, S. D.
Rev. P. Monaghan,
Rev. J. M. Brady.



Ogaddied

Delegates

to

the

Congress

op

Missionaries,

Washington,

D.

C.,

June

9-11,

1909.



1 iKtasiitmary 1
Very Rev. A. P. Doyle, Editor

Vol. XXIII-New Series NOVEMBER, 1909 No. 2

ALWAYS HAVE A MISSION FOE NON-CATHOLICS.

A Bishop said recently: “I account the fruit of a non-
Catholic mission of such value that I have made it a diocesan
regulation that invariably when a mission is given to Catho-
lics it must be followed by one to non-Catholics.”

When asked for his reason for so exacting a diocesan
regulation, he said: “The influence of a mission to non-
Catholics is chiefly felt among the Catholic people. It is
one way, under the guise of reaching the non-Catholic, of
giving the Catholic people just the kind of instruction they
need. The trend of things in the United States is against
the supernatural. The tendency among Catholics even is
to weakness of the faith. The faith is weakened because the
people do not get adequate instruction in the fundamental
religious truths. The faith is the soil that brings forth a
rich and bountiful harvest of religion. If the soil is con-
stantly fertilized it will bear a richer harvest. I know of
nothing that does this work so well as a so-called ‘mission to
non-Catholics.’ In the first place it sets the Catholic Church
before the community as the best example of Christianity.
For the week it stands before all the people to give a reason
for the faith that is in it. It is the true Church and it
proves its claims to being the true Church. This very fact
strengthens the faith of the people. Moreover, in a carefully
planned series of instructions, the great vital truths are
thoroughly explained, all questions are answered and the
credentials of the Church are thoroughly investigated, and
this by the thoughtful people of the community. I know
of nothing in Church life so valuable as this.

“If this is done, therefore, by well-trained missionaries
who have eliminated all spirit of rancor out of their dis-
courses, and who confine themselves purely to the exposi-
tory method, the net results are evident in bringing Catholic



4 THE MISSIONARY

and non-Catliolic closer together. It all is repressive of
religions bitterness. Some men who are contentious I would
not give faculties to in my diocese at all. The Holy Father’s
dictum: ^Non possumus aedificare Ecclesiam super ruinas
caritatis/ has not been spoken a moment too soon to kill off
the antiquated controversialist who delights in still hauling
the dead bodies of forgotten issues into the public gaze to
give them another kick.

“No, in my diocese hereafter, whenever a rector applies
for faculties for missionaries, they are given on conditions
that the missionaries give a week of so-called lectures to
non-Catholics.”

The Bishop seemed very positive in his way of thinking.

A SUMMARY OF THE WORK OF THE CONGRESS.

The Congress of Missionaries that was held last June was
undoubtedly the most important Congress that has been held
in the history of the mission movement. It was important
because it represented in its membership all parts of the
country, all kinds of missionary endeavor, the various re-
ligious orders and the Apostolic Mission Bands. It was
important because these men were united in the closest
bonds of fraternal charity and therefore discussed with ut-
most freedom all the problems now most vital to the progress
of the Church in America. And it was important because
these discussions resulted in steps being taken to secure
practical working unity between all the forces now in pro-
cess of development which aim at the conservation, exten-
sion and upbuilding of the Catholic Church in America.
A committee is now at work uniting the mission bands of

the various dioceses in an alliance for exchange of mission
dates and missionaries. So that the diocesan bands will be
enabled to cover the entire field of missions as freely and
effectually as the great religious orders of missionaries have
done in the past. It was a realization of the solidarity of
the mission bands which brought forth cheers when mem-
bers of bands in Northern States pledged themselves on the
fioor of the Congress to put in all their spare time with the
bands at work in the poor and needy South.

Perhaps the most dramatic example of the process towards
unification was the election of Rev. A. P. Doyle, rector of
the Apostolic Mission House, to co-operate with Dr. Francis
C. Kelly, president of the Church Extension Society, in pro-
motion of a Congress of Catholic Missions in Boston which
will eclipse all records of religious gatherings in the his-
tory of the United States. It will demonstrate to every



A Record of the Progress of Christian Unity 5

Catholic of the English speaking world that henceforth
mission work is to be a distinctive feature and crowning
glory of American Catholicity. This vote was made by the
Congress at the close of a magnetic appeal by Dr. Kelley for

breadth of planning and execution in the missionary cam-
paign. Father Doyle was appointed to memoralize every
missionary organization in the country, adjuring them, in

the name of the Conference of Missionaries, to take part in
the Boston Congress on equal footing with other Catholic
missionary societies and thus approach organic unity of
missionary effort throughout the land. As the men who
cast this vote included the official heads of the majority of
these societies. Father Doyle’s undertaking is already se-
cure of success.

The Conference was eminently practical in its delibera-
tion. A report on work done with the Chapel Car by Rev.
John Handly, C.S.P., of Winchester, Tenn., was followed
by appointment of a committee to secure other chapel cars.
A paper on mission work among the Indians, by Rev. Wil-
liam Ketcham, director of the Bureau, resulted in a vote to
place a missionary at once in the field with a tent and
traveling outfit. Church Extension, through Dr. Kelly,
pledged the outfit. The Apostolic Mission House pledged
the missionary and Rev. J. F. Busch, of St. Paul, subscribed
the first year’s salary. A masterly paper by Rev. C. A.
Shyne, S.J., of Marquette University, Milwaukee, on methods
of giving missions to children, was followed by a resolution
to incorporate his teaching in the education of all mission-
aries under the infiuence of the conference.
Warmest sympathy was extended to the Italian immi-

grant in appreciation of a paper by Monsignor A. Pozzi, of
Trenton, N. J., who enlightened his hearers with accounts
of twelve years’ successful work in his diocese. Similarly the
Conference greeted with cordial enthusiasm a manly appeal
for the negro by Rev. J. Plantevigne, of Baltimore, a gifted
member of that race. Native Southerners seconded his
words with fervent eloquence; and the Provincial of the
Order of the Holy Ghost, Very Rev. J. T. Murphy, supported
his plea with the testimony of an order which has lost five
hundred priests in martyrdom on negro missions through-
out the world. Rev. Martin Callaghan, of Montreal, who has
almost five thousand conversions to his credit, reported mar-
velous results among the Chinese, who are in Montreal
rapidly assimilating the spirit of Catholicity. The claims
of little children were further presented by Very Rev. C. A.
Willms of the Confraternity of the Holy Childhood, and by
Very Rev. Joseph Himmel, S.J., of Georgetown University,



6 THE MISSIONARY

and the great Jesuit Missionary, Father Boarman, S.J., of
Chicago. Eev. L. J. Evers, of St. Andrew’s, New York City,
related his wonderful work among the night workers of
newspaper row, outcasts of the Bowery and the prisoners of
the Tombs.

Catholic affairs in the Philippines were analyzed in a
sympathetic and authoritative fashion by President Taft,
who addressed the conference in a striking speech, and after-
wards shook hands with its members. The President kept
close to the dominant note of the conference, mutual esteem
and helpfulness among all men, united in freedom to do their
best for God and fellow-man, each in his own way.
Father Doyle introduced the President as ‘‘the great har-

monizer,” a quotation from Mrs. Stonewall Jackson. The
President took for his text the words of the Holy Father
Pius X. in his conversation with Father Doyle about the
work of the Missionary Union, “Non possumus iedificare
Ecclesiam super ruinas caritatis.” The President, as else-
where given, recited the history of his mission to the
Vatican and the subsequent adjustment of the friars’ claims
in the Philippines as an illustration of the growth of charity
among separated Christians in the United States.
The most valuable result of the Congress will be secured

by the printing and distribution of many thousands of copies
of this Report of the Congress among the clergy and sister-
hoods of the country. It will be eagerly read in religious
communities and from the pulpit in thousands of churches.
It will constitute a missionary message to every Catholic
soul in the United States. So when you have read your copy
do not destroy it. Pass it on to some one else. It will thrill
the hearts of the eager Catholic people with an intense desire
to push forward the banners of the Church. It will make
every one who reads these pages an ardent apostle for the
best interests of the Church in this blessed land of America.

WHO HAVE BUILT AND SUPPORTED THE MISSION
HOUSE?

The Corps d’Elite of the Mission movement are the good
souls who have contributed regularly year after year their
|10 and |5 a year as Honorary and Associate members of
the Catholic Missionary Union. They have provided the
actual “sinews of war” whereby this work has been carried
on. If it were not for them, and their yearly contribution,
we never could have done the work that has been accom-
plished. Many of them have finished the $100 or $50 that
they promised to give—^^so much a year for ten years. All



A Record of the Progress of Christian Unity 7

these have received their certificates of completed member-

ship. Others have some years still to give.
In any case the Honorary and Associate members can look

back on the past years and feel some gratification over the

great work that has been accomplished. The Mission House
has been built, and more than one hundred missionaries

have been trained therein. The faith has been taught to
thousands of our separated brethren by the missionaries

whose expenses they have paid. We know what this means.-
Thousands of Catholics who have in the past misjudged’
and maligned their Catholic fellow-citizens and worked
against them in business, as well as in social and political
life, now think better of the Church, and other thousands
have been brought to her very door to admire and value
her service to society, and still other thousands have
actually been received within the fold, and their hearts
are now filled with love and gratitude towards those who
were the occasion of their conversion to the true faith.
What a tremendous difference it does make to you and

to me that the Church which we love dearer than life is
no longer hated and antagonized by our non-Catholic asso-
ciates.

Stay with us still for a few more years. The little that
you give annually means much to this great work. You
have been our mainstay, and your names are written on
that Roll of Honor that is placed close to the Tabernacle:
in the Chapel of the Apostolic Mission House.

WILL YOU DO IT?

A well-stocked reference library is a matter of great value
to the priest students of the Apostolic Mission House. If
our library were rich in polemic and sermonic literature it
would be particularly advantageous to the students. We
have the beginning of a good working library now. The
books have come largely as donations from friends among
the clergy.

Every priest has a number of books that he has no use for.
They are usually in his way, filling his shelves and overflow-
ing into the closets and garret.
Here is a suggestion, and act on it at once. Get a box

and put into it all the books that you think will be useful
to us at the Mission House, nail down the cover and ship it
by freight to Apostolic Mission House, Universitv Station
D. C., B. & O. R. R.

'

You do not know what a real boon to us such a donation
will be.



8 THE MISSIONARY

EVERY ONE OF MY YOUNG PRIESTS SHOULD
SPEND A YEAR AT THE MISSION HOUSE.

One of the Western Bishops wrote recently to the rector
of the Mission House : ^Hf I could have my way I would
send every young priest of my diocese to the Mission House
for a year’s training.” This Bishop has had his eyes opened
+o the value of this practical training given at the Mission
House. The efficiency of a priest in the ministry is in-
creased a hundred fold by it. There is all the difference in
+he world between the priest who loves preaching and does
it well, who is ready at all times to stand before any audi-
ence, Catholic or non-Catholic, and make a good address
and the priest who avoids the duty of preaching whenever
he can, and when he must preach, his delivery is of so
harrassing a nature that the people wish that he would
avoid it all the time.
What does a priest learn at the Mission House? He

spends a year in a missionary atmosphere. He sits down
and writes out sermons on the topics that he must preach
on all his life. He learns the art of saving souls by the
most facile methods. He reviews his entire theology from
the point of view of present religious difficulties, learning
the best answers to these difficulties.
He has a course in pastoral theology that is complete. He

is trained under the best teachers of elocution that can be
secured.

A year under these auspices can be profitably spent by
any priest, even if he has no notion of giving himself entirely
to the work of the missions. The work of his ministry is far
more efficiently done even when he confines himself to rou-
tine parochial work.

LITERATURE RACKS AT THE CHURCH DOOR

A movement that will be taken up with a great deal of
energy during the coming year will be the one that has for
its purpose the placing of “literature racks” at the doors

of the churches. The scheme is, as has been indicated in
the paper of Mrs. James Knox Taylor, presented at the Con-
gress, to place an order for a quantity of pamphlets with a
Catholic publisher like the Columbus Press, 120 West
Sixtieth street. New York, and they will supply the rack
with the literature. This rack has a little money box, into
which a nickel may be dropped as a pamphlet is taken.
These racks wherever they have been put up not only pay

for the literature, but afford a handsome surplus. This

has been demonstrated over and over again.



A Record of the Progress of Christian Unity 9

THE MISSIONARY
A RECORD OF THE PROGRESS OF CHRISTIAN UNITY.

The Missionary voices the new missionary movement in the
Catholic Church, the express purpose of which is to disseminate a

better knowledge of the teachings of the Catholic Church among
non-Catholics.

It is the official organ of

THE CATHOLIC MISSIONARY UNION.
Every subscriber to The Missionary becomes a member of the

Catholic Missionary Union.

Published monthly from the Apostolic Mission House, Brookland

Station, Washington, D. C.

Subscription Price, $1.00 per year.

Make all remittances payable to The Missionary.

THE PROMOTERS OF THE MISSIONARY WORK.

The Apostolic Mission House has now graduated over
one hundred priests, the greater majority of whom are now
engaged in giving missions in various parts of the country.
It has long since passed its experimental stage, and is now
looked upon as one of the great dynamic forces in the
Church in the United States. It has a record that any
institution might well be proud of. The missionaries who
have been trained within its walls have given over 2,000
missions to Catholics, during which at least 2,000,000 com-
munions have been distributed. They have given 3,000 mis-
sions to non-Catholics, and many thousands of converts have
been received as the direct result of their activities. The
work has been so notable that it has called forth a special
letter of commendation from the Holy Father, in which its
particular irenic policy has been approved in a most em-
phatic manner. Its influence has gone beyond the sea, and in
England a similar work has been inaugurated under the
direction of the English hierarchy for the conversion of
England. There is, moreover, a well-founded hope that the
same work will spread to other countries. This has been
the outcome of only a decade of years.
The flnancial supporters of the Catholic Missionary Union

have made all this possible. They who have given so gener-
ously during the last few years have been, under God, the
best promoters of this glorious work. It has been their work



10 THE MISSIONARY

in the truest sense, and it must be a great source of gratifi-
cation to them to know that every dollar that they have
given has secured most tangible results.

We must now reach out for endowments. The future
of a work of this kind can never be assured if it is confronted
with the spectre of embarrassing debts. Its growth will be
hampered, and its usefulness curtailed, and its progress im-
peded unless its financial status be fully assured.
The thing to do now is to establish Burses; |5,000.00 will

educate one priest at the Mission House in perpetuity.
Found a Burse in your own name during your life, and when
you are gone one priest will enter the mission work every
year as the result of your generosity. If it will please you
better, become a Founder; |1,000.00 will place your name
on the Founder’s Memorial Tablet in the chapel of the Mis-
sion House, to receive the suffrages, prayers and masses that
are said every day in the Mission House. A remembrance
like this is infinitely more precious that the costly monu-
ment that marks a grave.

A CARD FROM THE MANAGER

It will be very much to our advantage if you will be
good enough to write to the business houses who are ad-
vertising in this number of the Missionary. It is their
advertising alone that has made the publication of these
valuable papers possible. Without the assistance of the
advertisements that we publish we could not have thought
of sending out this very large edition of the Missionary.
You are the ones who profit by it, because in this way alone
are the fruits of the great Missionary Congress placed in
your hands. We ask you as a special favor to write to
our advertisers and tell them you saw their advertisement
in the Missionary, and when you have business to place
give it to these advertisers. Such good offices are profit-
able to a magazine far more than you suspect, and we
need just this kind of assistance in building up our adver-
tising department.
We have asked advertising patronage from other busi-

ness firms besides the ones whose advertisements are placed
here, but the following have given us their patronage, and
for this reason they deserve a special favor at your hands.
Reciprocity is a good business principle, and there is a
particular reason to put it into force in this instance.

THE MANAGER.



A Record of the Progress of Christian Unity 11

THE LIFE WORK OF ONE MISSIONARY MEANS A
HARVEST OF SOULS.

He is a wise man who provides for the future, but he
is a wiser man who includes in this provision the interests
of his soul as well as of his body, and of all those who are
dependent on him.

In providing for the future of one’s soul the ordinary

custom is to make a will, whereby a portion of one’s pos-
sessions are given in charity and for the support and sus-
tenance of religion. There have been some who have gone
to the next world and have not been wise in their day and
generation. They have left their accumulated gains to
others to enjoy. It often happens that they who receive
such legacies are the first to forget their benefactors. We
recite a fact merely. We know not how to account for it.
The psycological reasons whereby it is explained are be-
yond us. But it remains a fact well known to all who
have had any considerable experience that if we want the
highest interests of our soul looked after the way to do
it is to do it ourselves, and not leave so important a matter
to the bounty of others.
The Catholic Missionary Union, the legal body which

finances the mission movement in the United States, has
been the recipient of some bequests by will, and it is so
constructed that it is legally bound, as well as wisely or-
ganized, to carry out to the letter all the bequests that
have come into its possession. It makes, moreover, ar-
rangements to perpetuate the name and good deeds of its
benefactors. The names of the -founders of the Apostolic
Mission House constitute a roll of honor placed in the
very center of publicity, and the memory of their benefac-
tions can never be forgotten, while in all the five thousand
masses that are said at the. altars of the Mission House
each year a memento for the souls of the benefactors is
made, and this will be done as long as the Mission House
stands. A gift of |1,000 constitutes one a founder, while
|5,000 establishes a Burse that will educate one missionary
every year in perpetuity. What a wonderful blessing that
would be to so arrange one’s affairs by founding a Burse
that every year when one is gone a newly-trained mission-
ary will come forth to preach the truths of the Catholic
Church to the throngs of non-Catholics in thei United
States.



12 THE MISSIONARY

Uaalftttgtmt (UongrMa of mtBBtonartpa of

JottP, 1309.

A 3Forptuorii.
The wonderful groAvth of the mission movement that cen-

tres about the Apostolic Mission House has called for an-
other gathering of the Missionaries.

For the fourth time we have met in Congress and dis-
cussed the progress of the work, and shared with brother
missionaries the ripened experience that has come to us in
the pursuit of our vocation. These conferences have been of
immense value to the mission movement in co-ordinating
its energies, in systematizing the work and in planning
broader measures for the future. We who are in the mis-
sion work have felt the impetus of these gatherings. They
have given us a renewed incentive to more aggressive work
and they have welded us together in a more perfect organi-
zation.

This Washington Conference of 1909 has been made pos-
sible by a distinguished coterie of special friends of the
mission movement. The great obstacle to the frequent hold-
ing of these congresses is the great expense they entail, and
yet the results are gloriously worth while.
The friends who have come to our assistance in a financial

way in this instance are worthy of special mention. Their
names will go down to history as the vice-presidents of the
congress.

The Honorary Presidenf is His Eminence James Cardinal
Gibbons.

The Vice-Presidents are as follows

:

Kt. Eev. C. P. Maes, D.D.
;
Kt. Kev. Jas. McGoldrick,

W. A. Amberg, D. F. Bremner, C. M. Boland, Jas. F. Bren-
nan, C. C. Copeland, Michael Canning, Jas. F. Cunningham,
Emma Carey, W. F. Donavan, Thos. J. Devine, W. F.
Downey, W. F. Day, Jos. Dillon, Hugh F. Gillon, Franklin
S. Horn, A. A. Hess, James H. Hyer, J. J. Hartigan, Wil-
liam Loeffler, J. Wash Logue, Lillie McGovern, Mary Mc-
Manus, P. J. McCue, M. L. McGee, John B. Manning, J. K.
Mullen, Elizabeth G. Marshal, W. T. Mundy, M. J. Mahoney,
J. J. Nolan, Daniel O’Connell, T. P. O’Gorman, Thomas H.
O’Connor, P. J. O’Malley, M. Prendergast, Kichard E.
Queen, T. A. Kiordan, M. J. Kiordan, E. J. Kihn, A. D.
Sharpe, M. F. Stinson, M. D. Sullivan, T. Herbert Shriver,
Theo. E. Tack.



P»0tbrnt Saft’a Abiirwa to tl}? (CongrMH

of IHt0BtottartPH
Facing nearly 200 Catholic missionaries in the great hall

of the Catholic University of America, President Taft deliv-

ered a speech last night in which he decried “invidious dis-
tinctions in elections on account of religion,” and declared
that if his visit to the Pope at Eome had occurred forty or
fifty years before “it would have sunk any administration
responsible for it.”

The address was made to the Congress of Missionaries to
Non-Catholics, which has been in session under the aus-
pices of the Apostolic Mission House. Frequent applause
interrupted the words of the Chief Executive. Tense eager-
ness was apparent on the part of the auditors to hear what
the President would have to say on the question of the
Catholic lands in the Philippines, the disposition of which
furnished an undercurrent in the last national election.

The occasion was also unusually apropos for the reason
that the priests represented a progressive movement of con-
version by the Catholic Church which has extended the
length and breadth of the land, and has become of national
significance as one of the distinctive religious movements
of the day. It has the highest approval and liveliest interest
of the Pope at Kome, who has kept in constant touch with
its progress through the papal delegate and through Father
Doyle, rector of the Apostolic Mission House. For these
reasons every man in the room leaned forward in his seat
eager to catch every word and every inflection of the Presi-
dent of the country directly affected by the movement.

STORM OF APPLAUSE.

As the President stepped upon the platform from the hall-
way and was received by Father Doyle the assemblage rose
and a storm of hand-clapping swept forward from all parts
of the auditorium. In presenting the President Father
Doyle spoke of him as “the great harmonizer.”

In outlining the work of the Catholic missionaries and
the spirit in which it is being carried on, the rector of the
Mission House said:

“I am sure it is with a great deal of pleasure that
we welcome you to this Congress of Missionaries. We
are Catholics, and we are Catholics out and out; but we
are American citizens. And I think we are all the better
American citizens for being good Catholics.
“Our missionary work is being carried on in a noncontpo-

versial spirit. The world has traveled far past the stage
of rancor in religious discussions. Our methods are exposi-
tory. As the great harmonizer we shall be glad to grasp
your hand.”



14 THE MISSIONARY

PRESIDENT TAFT’s ADDRESS.

‘‘Father Doyle and my fellow-citizens : In the selection
of army and navy chaplains from the different denomina-
tions, we have some one who represents each denomination
upon whom we can rely as the true representative of that
particular church, so that when a chaplain from any church
shall not do his duty—a rare case, I am glad to say—we may
hold his church in a sense responsible. In that way, we
obtain chaplains of the highest character. Now, Father
Doyle represents the Catholic Church in respect to chaplains
appointed from that Church, and that brings him into con-
tact with the President a great deal, so that when he comes
and says this or that I have to listen to him with a great
deal of care. That is my explanation for being here tonight.
He invited me, and I came. I feel as if I ought not to
interrupt your deliberations and your counsels with refer-
ence to your work by coming here to make a few desultory
remarks.
“When I went to the Philippines I did not know as much

about a good many things as I know now. The problems
that were presented there were problems of great difficulty.
They were of great difficulty because of the circumstances
that nobody could have prevented. It was a change from a
government in which church was so inextricably mixed, if I
may use that expression, with the government that when the
government was transferred to America sovereignty, in
which it was impossible to unite church and government,
there was a good deal of headache produced in determining
what were the church’s interests and what were the govern-
ment’s interests.

“Of course, upon such a question differences were likely
to arise. I don’t know that you know it, but even ministers
sometimes differ, and we had those differences there. But I
came into most delightful relations with a gentleman sent by
Leo XIII.—Archbishop Guidi—a diplomat, a man of great
ability and of great experience, a broad man in every way,
and we worked along year after year, apparently not making
any progress, but after a time we wore each other out and
we got to a compromise.
“The change which has taken place in the Philippines has

been a great strain upon the Roman Catholic Church, the
importance of whose functions in the island, from the stand-
point of peace and order and good government, I have always
attempted to emphasize. To change from a church supported
by a government, whose priests were paid by the government,
whose buildings, churches, and rectories were all maintained
by a government and kept in repair, to one in which the



A Record of the Progress of Christian Unity 16

support of the church depends either upon resources drawn
from without the island, or upon the congregation them-
selves, is a change that puts a tremendous strain upon the
Church, and yet that change is going on and has to be made.
Now, in the end, I believe it will strengthen the Church there,
as freedom and complete tolerance and complete separation
of Church and state strengthen the Roman and every church
in this country. But it is a pretty hard process to go
through, and where people have been in the habit of looking

to the Church for alms and support, to bring them around
to believe they have got to contribute, that it is their Church,
and that they are relied on to keep the church, involves
a lesson that takes years to inculcate, and during that
time, of course, there is a lack of money support that entails
an enormous sacrifice upon those who are conducting the
Church in the islands.

“It has fallen to my lot, by reason of my experience in the
Philippines and my responsibility for the Philippine gov-
ernment, to become acquainted with a great many of the
Catholic priesthood and a great many of the Catholic hier-
archy. One of my most interesting life experiences was
my visit to Rome, and I refer to that to comment upon the
remark that Father Doyle made with reference to the
change in the feeling between denominations.

“These problems that I have outlined to you had to be
settled in some way, and the question was ‘How were they
to be settled?’ Were we to deal with agents in the islands
who did not have authority, and in the nature of things
could not have authority or were we to go to the head of
the church, to the person who had complete authority, and
deal with him? That was the straightforward American
way of doing things.
“There was suggested the difficulty of diplomatic relations

which were contrary to our traditions, politically and consti-
tutionally, and were liable to misconception and misrepre-
sentation if religious rancor and religious bigotry were
allowed to have force. And so we consulted together—Mr.
Roosevelt, Mr. Root, the leading members of the Senate,
and members of all church denominations—and we con-
cluded, or they concluded—I say ‘we’ because I was the
humble instrument to carry out what their conclusions were
—that the best way was the direct way, and so I went to
Rome and had the honor of being received by Leo XIII, one
of the greatest Popes that ever sat in that chair, and a man
of such high intellectual character, such broad abilities, that
I shall always congratulate myself on having had the oppor-
tunity of coming into his presence and meeting him.



16 THE MISSIONARY

“I had supposed he at ninety-two years of age was a lay
figure rather at the head of the church, and that we sliould
be turned over to cardinals who really conducted church
matters, but my mind was quickly disabused on that point,
for as soon as I was brought into his presence I found a
most alert old gentleman, quick in movement, quick in intel-
lectual appreciation of what was said to him, and intensely
interested in the subject which it was my honor and my
opportunity to present. After an address had been made to
him of some thirty minutes he responded in French in fifteen
or twenty minutes, showing that he had caught all the points
which were made, that he was fully alive to the importance
of the issue, and that he proposed to have a good deal to
say about how that issue should be settled.
“We did not reach a definite conclusion at Rome, as we

had hoped to, and in the last interview that I had with him,
he said that he was somewhat disappointed that we had not
been able to reach just the conclusion that we hoped for, but
that he was going to send an agent of his to the Philippines,
who was going to carry out a policy that would come as close
as possible to satisfying the American government in the
settlement of the questions which were there. And he did.
He sent, as I say. Archbishop Guidi, a man whom it was a
pleasure to have business with, and through whom most of
the questions were subsequently settled. I am glad to say
that those whi^h were left open were afterward settled with
Archbishop Harty, and that the settlement was on a most
satisfactory basis for both sides, so that there is not to-day
in the Philippine Islands an existing question; no snake
heads, as Governor Wright was in the habit of calling them,
that can rise to trouble either the civil or the church govern-
ment in those islands.

“I wish to go back for a minute and say that, after the
settlement was effected, after we had visited Rome, after
the conference was held, there were very few, if any, extrem-
ists in this country who took exception to that method of
reaching a solution. I venture to say, my dear friends, that
if this visit to Rome had occurred forty or fifty years before,
it would have sunk any administration responsible for it.
This goes to show the increasing tolerance that there is
between all religious denominations because they are all
working, as they understand it, for the brotherhood of man
and the fatherhood of God, and that this country is wide
enough and broad enough to permit us all to live here as
American citizen and worship God as our conscience dictate
that we shall, and to make no invidious distinctions in
elections on account of religion.”—(Report of Washington
Herald.)



Ig 3Fa%r Bogb

The Fourth Biennial Conference of Catholic Home Mis-
sionaries convened in the great Hall of the Catholic Univer-
sity, at Washington, June 9, at 8 P. M. Very Kev. A. P.
Doyle, Eector of the Apostolic Mission House, made the
following opening address:

It falls to me as Executive Officer of the Catholic Mis-
sionary Union and Eector of the Apostolic Mission House
to say the word of welcome to the Delegates of the Fourth
Congress of Missionaries. You have come from your various
spheres of labor—many from very great distances and at
much sacrifice, to* confer together in this Congress, on the
ways and means of better attaining the glory of God and the
salvation of souls. The value and distinction of this Con-
gress is the fact that it is a gathering of men who have
seen service and who for that reason bring with them a
wealth of experience.

It is in the light of hard-earned experience that the

best methods are discovered and followed. The spirit of
mutual helpfulness is dominant among us. The environment
contributes to the attainment of the best results. The place
is segregated, thereby offering an opportunity for the great-
est liberty of discussion. We are also in an atmosphere of
intellectuality consecrated to religion under the aegis of
the Catholic University.

We live in the hope of s.eeing some day the name of Catho-
licity writ large across the spiritual activities of the blessed
land of America. We are striving with all the devotion of
priestly hearts to advance in every way the interests of God
and Holy Church. Each one has something of value to
contribute to our common purposes and each one has some-
thing to learn from the wisdom and experience of the
other. We are here to stimulate missionary activities all
over the country, and so to rouse up the energies of every
worker that he may get the very best results from the
opportunities at his door. We may well deplore, even from
a civic point of view, the decadence of religion. No nation
has ever lived without the red corpuscles of religion rich
in the blood of the body politic. Eeligion which teaches a
reverence for authority, obedience to law, the sanctity of



18 The Opening Address

the oath and honesty in commercial relations, is as essential
to our civic life as is air for the lungs or food for the body.
We are deeply convinced that the solution of many of the
difficulties that beset our path as a nation is in the hands
of the Catholic Church. We would have our non-Catholic
friends pursuaded that the Catholic Church is not only not
inimical to the highest aspirations of patriotic desire but it is
an organization that will contribute most effectually to
good citizenship and clean living and to the sanctity of the
home; and so assist in perpetuating our American institu-
tions.

But beyond the realization of our civic ideals we firmly
believe that the old mother Church of the ages will give to
the people the very best and most abundant means, where-
by they may personally attain the union of the soul with
God which is the ultimate end of all religion.
While we cultivate the spirit of co-operation among our-

selves we are just as eager to affirm that the highest good
can only come from the most intimate and heart-felt co-
operation with Bishops and priests, the hierarchy of the
country. God speaks through the Bishops. The hope of the
Church in America is in perfect union between Bishops
and priests.

The task before us is of twentieth-century proportions,
but it is not by any means more formidable than the one
that presented itself to St. Paul on the Areopagus, or to
St. Peter as he lay in the Mamertine prison. They won out
most gloriously in the end. Why not we? We bear the
same banner, fight with the same weapons, and are con-
tending for the same victory.
We have represented among us to-night religious orders

whose members have crossed swords with the erring teachers
of the last fifteen hundred years. They are the trained
veterans in the army of the Lord. The hood of the Benedic-
tine was seen when the barbarians came down from the
North and swept away the remnant of Eome’s civilization.
The brown habit of the Franciscan and the white gown of
the Dominican have clothed the greatest missionaries the
world has known, while the somber garb of the scholarly
Jesuit has been seen on a thousand well contested battle

fields. These tried soldiers have been ably supported by a

host of later missionaries, Vincentians, Passionists, Kedemp-
torists, and other warriors of the Church’s army. Asso-
ciated with them now in this country are picked men of the
Diocesan clergy who are devoting themselves exclusively to
Missionary effort, and who are securing spiritual results



By Kev. a. P. Doyle 39

that seem most marvelous to the keen observer of activities
Within the Church. This young and vigorous movement has
made itself felt in almost every corner of the field and
though only fifteen years in existence, it has become highly
organized and is approved by every Bishop in the country,
and commended in the most explicit terms by the Holy
Father in Eome. ‘Accordingly,’ He writes to Cardinal Gib-
bons, ‘Let these devoted Missionaries know that their work
and method correspond entirely with the desire and hope
of the Apostolic See and, strengthened by the testimony of
Our approbation, let them continue their labors, always
remembering that their zeal is approved by us and by the
Church, to the end, that the work of Missionary bands may
be extended to each and every diocese and the multiplied
therein.’

The Congress has been framed on the broadest possible
lines so as to include among its delegates, representatives
of every Missionary activity in the country. The only
credentials that will be required of any one is the fact that
he has done Missionary work of some kind and contributed
his share to the progress of the Church. The particular
glory of this convention is the co-operation of all the
dynamic forces of the Church.
We have laborers in the great work of the evangelization

among the negroes. Some of the leaders of the colored
people repeatedly say that if the rigid discipline and organ-
ized restraint of the Catholic Church had prevailed among
the people of their race, they would to-day be farther along
the pathway of civilization and they would have enjoyed
the satisfaction that their religious natures demand. The
Missions among the Indians too have their devoted pleaders,
and the Field Afar is not without its representatives. The
influence of American civilization has gone beyond the sea
and the American-born Missionaries must follow. Last, but
not least, the young and vigorous Church Extension is with
us. Born as it were but yesterday, it has a record that an
organization of centuries might envy.”

On motion of Kev. H. Rohlman, of Dubuque Apostolate,
Father Doyle was unanimously elected permanent chairman.
Father Doyle read the rules of the previous convention,
which were adopted as the rules governing this one.
The following were appointed the Committee on Order:

Kev. C. A. Shyne, S. J., of Milwaukee; Kev. J. F. Busch, of
St. Paul, Minn., Apostolate, and Kev. L. J. Evers, of St.
Andrew’s Church, New York City.



20 The Opening Address

Father Doyle: If this committee will be good enough
to meet me in the Mission House this evening or early in the
morning I will put into its hands the papers I have, and
their business will be to present the program for each
session of the Congress.

Now, gentlemen, we are in working order, and it is but
half-past eight. I have some letters here that I may read,
letters from Bishops—first of all a letter from Cardinal Gib-
bons. Some months ago he promised that he would be here
at the opening session of the Congress, but owing to circum-
stances which he could not foresee he found it absolutely
impossible for him to be present tonight. He has sent the
following letter

:

Cardinal^s Kesidence,

408 North Charles Street,
Baltimore.

Dear Father Doyle :

—

I regret very much that a number of pressing engage-
ments will prevent me from being present at the Congress
of Missionaries, which will assemble at the Apostolic Mission
House, from the 9th to the 11th of this month. I assure you
that it would have been for me a real pleasure to have been
present at your meeting, because I have at heart the noble
and great work to which you have devoted your life. I trust
that the Congress will be a success in every way and that it
will increase even more the interest of the clergy and
laity in the work of the Missions, which deserves the sym-
pathy and support of all. The importance of the work is
well pointed out in the Apostolic Letter, addressed to me
by His Holiness Pope Pius X, on the 5th of September of
last year, and I recall with pleasure the interest shown by
the Holy Father, whilst I was referring to Him the grand
work done by Missionaries. I could not but notice the
enthusiasm He showed at the great results of our missions
for non-Catholics, and during His conversation with me on
this subject. His voice was frequently changed by emotion.
May God continue to bless your work with abundant results.

Most Faithfully Yours in X to,
J. Cardinal Gibbons,
ArcMishop of Baltimore.

Cardinal Gibbons was unanimously elected Honorary
President of the Congress.

Father Doyle read from Archbishop Keane, of Dubuque,
the following: With all my heart I ask Our Lord to bless



By Key. A. P. Doyle 21

the Congress, to inspire all its members with true Apostolic
zeal, to guide it to practical conclusions that will increase
the zeal and efficiency of all.
From Archbishop Glennon, of St. Louis: I send greet-

ings in advance to the Congress of Missionaries who will
assemble in Washington, June 9th, next. I do not know
whether our missionary band will have its representative
there, but T can say for them their work has been blessed
with much success, that the missionary spirit is carefully
nurtured by them, and the annual harvest is commensurate
with their enthusiasm and devotion. Present my greetings
to the Congress and accept my good wishes.
From Bishop Allen, of Mobile : Although absent, I will be

no less interested in the labors and discussions of the
Congress than if I were present. Let us hope that the
Congress will infuse new courage and confidence into those
engaged in the work, inspire more laborers with a desire
to enter the field and gather the ripening harvests of souls,
and prompt those who have worldly possessions to devote
at least a goodly portion of them to the support of the
Missionary work in our own country. Wishing you and
all the Missionaries God’s blessings in abundance.

From Bishop Grace, of Sacramento: I should like to be
present but at this time of the year I cannot leave the
Diocese.

From Bishop Canevin, of Pittsburg: I am very much
interested in the work, as you know, and I wish every
success and blessing to the Missionary Union and to the
Apostolic Mission House.

From Bishop Heslin, of Natchez : That I feel a deep inter-
est in the object of the Congress is unnecessary to say, for,
as you know, with your kindly aid and co-operation I have
had those missions going on in my diocese for some twelve
years, and have taken steps to continue them. Consequently
I heartily encourage, and pray Almighty God to bless
every measure and effort undertaken to make them more
general and efficient and I wish the Conference every suc-
cess.

From Bishop Garrigan, of Sioux City : I may say that no
part of the Church in the United States is as interested in
this missionary movement as is the West; and no part of
the Church demands such high missionary qualities, zeal,
intelligence and self sacrifice in its priests. I am interested,
therefore, in the progress of the missionary work and rejoice
in its development and extension to all parts of the country.



22 The Opening Address

especially the West. I pray God to bless this convention of
Missionaries, and to direct and harmonize its deliberations
so that well equipped missionaries will go out to reap the

whitening harvest of our country East and West, North and
South.

From Bishop Haid, Vicar Apostolic of North Carolina:
The whole missionary movement has my heart-felt sympathy,
as I have for twenty-four years had an opportunity of
witnessing its necessity. I suppose I am too old for opti-
mistic hopes, but we are never too old for faithful per-
formances of missionary work as God gives us strength and
grace, leaving the effect to His grace and blessing. Dogged
perseverance I reckon is a most necessary quality in our
work, where there are so many discouragements. After all.
the world is God’s, more than our own.

From Bishop Van de Ven, of Natchitoches : I am indeed
sorry I cannot attend your Congress of Missionaries, which
promises to be of such unusual importance and interest. I
hope to hear some echoes of the meeting, and I trust it will be
most successful in stimulating the missionary zeal, improv-
ing methods, enlarging scope, and producing many practical
results. I know it would be good for me to be there to
have my own zeal warmed up and to hear something prac-
tical and encouraging about missionary work. But I must
forego it this time. T pray the day is not far distant when
my poor Diocese of Natchitoches will have its band or at
least its one missionary. There is a big field here with a
ripe harvest.

From Bishop McGolrick: The Catholic Missionary Union
has always been productive of so much good that it makes
us look forward with glowing hope for the future. Bless-
ings beyond counting have been brought to many anxious
souls through its active work. I earnestly pray for God to
bless still more all connected with the Union. The reports
of the missionaries make one’s heart glad. Wishing the
Congress all success.

From Bishop Maes, of Covington : I am deeply interested
in the Missionary Congress and would be happy to be with
you and share your labors. Being unable to do so, I send
you my heartiest God speed in the work. I hope you will
print the results of the Congress; the advice and experi
ence of practical men, who are ever in the field are of
great value to all of us.

From Bishop Donohue, of Wheeling : I deeply regret that
many and urgent engagements deprive me of the great pleas-



By Kev. a. P. Doyle 23

ure of being with you all on the occasion of the Conference of
the Apostolic Missionaries. I cannot, however, deny my-
self Ihe gratification of testifying to the fine and noble work
done during the twelve months past by our Diocesan Mis-
sioners, Eev. M. H. Stravens and John Swint. These zeal-
ous and devoted pioneers in the mountains of which this
Diocese is largely composed, have held aloft the torch of
truth to thousands who being in darkness eagerly sought the
light. They have received many converts into the Church,
but not the least among their many achievements has been
the bringing back into the fold hundreds, if not thousands,
who for many years, sometimes a generation, have strayed
away from Mother Church. This one line of effort alone
would, in my opinion, abundantly justify the existence of
such a band. Permit me also to add that through the kind-
ness and generosity of the Eev. Pastors their work has been
almost if not quite self sustaining and this notwithstanding
the large amounts expended for travel expenses in a Diocese
of such area as this. It affords me great pleasure to add
that they have throughout shown themselves loyal and
docile to authority and of a great prudence in their inter-
course with Eev. Pastors and people. The movement in
this Diocese is gaining ground steadily. May Almighty God
crown your efforts with success throughout this Eepublic
by raising up other devoted laborers in the vineyard.



SoMiP attb tiff €ottgrf0H

The Congress was called to order June 10, at 9 A. M.
Father Busch: It would be eminently appropriate that

the first business of the convention would be to acknow-
ledge our gratitude for the letter the Holy Father sent
to Cardinal Gibbons last fall, endorsing the mission move-
ment, and pledge ourselves to carry it out in the spirit that
has been approved.

I move that the Chair appoint some one to see that a
letter be forwarded to the Holy Father, expressing this idea.
Father Hoyle: Inasmuch as Cardinal Gibbons is the

honorary president of the Congress, the letter should be sent
in his name, and in order to get recognition, and as a matter
of etiquette, it would be well for the convention to have some
one to proceed to Baltimore immediately. I appoint Father
Van Ingelgem, of Virginia, to visit the Cardinal.

EOME AND THE CONGEESS
The following cablegram was sent from the Congress to

the Holy Father in the name of Cardinal Gibbons, the Hon-
orary President:

“To Cardinal Merry del Val:
“The Congress of Missionaries, assembled at the Catholic

University, offers the Holy Father respectful expression
of their filial love and deep gratitude for his letter, dated
September 6, 1908, of approval of their missionary methods
President Taft addresses the Congress to-night.

“James Cardinal Gibbons.”

The letter of the Holy Father referred to was the one ap-
proving of the Apostolic Mission House, urging the Bishops

to establish Apostolic Bands in their dioceses, and approving
of the non-controversial explanatory methods that are in-
sisted on in the training at the Mission House. It was consid-
ered by the Congress that the Holy Father had done away
forever with that spirit of rancorous bitterness that was the
dominant note of all our dealings heretofore with non-Cath-
olics. He places the ban on the method of denunciation and
attack and commends the system that has for its sole pur-



Kome and the Congress 25

pose an attractive explanation of Catholic doctrine. The
exact words of the Holy Father are:
^Hn the fruitful work of these missionaries, two things arc

particularly approved by Us. First, that apostolic bands of
these missionaries, established in the different Dioceses, are

subject immediately to their own Bishops, and by their di-
rection and under their auspices, the missionaries teach the
doctrines of the Faith, not only to Catholics, but to non-
Catholics. Then again it pleases Us that they show no bit-
terness in their preaching, and their only purpose is a true?
and complete exposition of Catholic doctrine

;
which method

much more easily opens the door of the true Faith to non-
Catholics. For great is the power of Truth, and nothing
more is required to make men love it than to know it inti
mately.

“Accordingly, let these devoted missionaries know that
their work and method correspond entirely to the desire and
the hope of the Apostolic See, and, strengthened by the testi-
mony of Our approbation, let them continue their labors, al-
ways remembering that their zeal is approved by Us and by
the Church, to the end that the work of the missionary bands
may be extended to each and every Diocese, and be multi-
plied therein. God will give the increase to those who sow
with zeal the seed of the word in the vineyard of the Lord,
and He will repay with a most joyful harvest in this life
and eternal reward in the next, the labors of the faith-
ful workers.”

When the cablegram of the Congress was received at the
Vatican, Cardinal Merry del Val returned the following
reply:

“Roma, June 13, 1909.

“The Holy Father gratefully thanks the
missionaries who are assembled in Congress for
the expression of their sentiments of filial

devotion and attachment to the Holy See.
“He blesses the labors of the Congress

and expresses a fervent wish that they may be
fruitful in great good for many souls.

“CARDINAL MERRY DEL VAL,
Secretary of State.

•J



26 The Chapel Car

[The first paper will he on the work of the
Chapel Car by Father Handly, Paulist.]

(Eliajjfl Olar

IBg Spu. Sloljtt (H. p.

The memorandum adopted by the Board of Directors of
the Catholic Missionary Union for the use of missionaries
in the field contains the injunction, ‘^Everything that is not
in bad taste should be done to court publicity and to draw
general attention to the missionary and his lectures.” The
longer any one has practical knowledge of mission work,
the more his appreciation of the wisdom of these words
grows. Advertisement is the day in which alone a man can
work.
From this point of view, in my opinion, the greatest

utility of the Chapel Car appears. It is advertisement of the
missionary and his lectures. And no imaginable advertis-
ing agency can surpass it for a non-Catholic tour. Not even
the newspaper. If it were necessary to choose between the
two—which, of course, it is not—I should prefer the Chapel
Car at any place or any time. The newspaper may be
doubted or disregarded. But the Chapel Car is an apparent
fact, and, for one reason I am about to name, it cannot be
ignored. This reason is the enormous place occupied in the
interest and affection of the American people by the rail-
road, and everything connected with it. The railroad is
undeniably the greatest thing in our material civilization.
It has an important, indispensable and commanding part
in all our activities, and it influences accordingly the thought
and action of the average American.

It was nothing short of a Providential inspiration to set
the railroad to work as an advertisement of non-Catholic
missions. In large cities the Chapel car is an unfailing
magnet to unceasing streams of visitors. It is the irresisti-
ble allurement of the railroad which draws thousands on
thousands from the crowded life of the city to visit the
Church on wheels. In smaller towns the railroad has undis-
puted sway. It is the bond uniting them with the outside
world. It is their most powerful, wealthy and efficient repre-
sentative of modern industrial activity. In many small
towns a fair proportion of the inhabitants are dependent on
the railroad for a living. And the interest stirred by the
Chapel Car in the smaller towns is greater even than in the
large cities.



By Eev. John Handly, C. S. P. 27

The first good effect of the Chapel Car is, of course, od
the Catholics of the small town, as the effect of non-Cath-
olic mission effort of every kind everywhere is. They are im-
mensely heartened by this detail of the great railroad
world which is so peculiarly their own. For surprisingly
large numbers, the Chapel Car is the first introduction to the
ingenuities and elegances of Pullman car construction. The
management of the Chapel Car wisely sets up no barriers
of privacy against visitors. These excellent domestic
arrangements belong to the Catholic Church, and hence,
in a degree, belong to the admiring Catholic visitors, con-
tributing a sense of personal importance, of equality with
the world of Pullman cars, which, by a strange but certain
association of ideas, becomes a sense of complacency in be-
ing a Catholic. And the Catholic goes forth from the Chapel
Car bold as a lion to promote and publish the mission.

In places most sought by the Chapel Car, there is no
Church, or a comparatively poor and mjean Church. Cath-
olics in these towns have suffered keenly from the contrast
between their Church equipment and the pretentiousness
of Protestant churches. They have remembered with futile
regret, the beauty and seemliness of Catholic worship in
cities they have visited, perhaps once in a lifetime. Now,
on the railroad, straight out of the great world, a Catholic
Chapel comes, admirably appointed, with every familiar
accessory in its place and representing the very best in
maierial and workmanship that the great world affords,
carved brass and gleaming crystal, sonorous altar chimes, a
deep toned organ, auiasterly reredos—‘‘real hand-painted*’

—

gold and silken vestments embroidered with unimagined
richness, sacred vessels of gold embellished with jewels—is
it any wonder that tears stream down faded cheeks, or that
parties of tho.se Catholics who have kept the faith for long
years in the wilderness, come and sit in the Chapel Car for
hours at a time, mute and contented, basking in the realiza-
tion of the wealth, and power, and beauty, and devotional
symbolism of the Church thus brought home to them?

It Has an Advertising Value

This is a very active advertising value. It would take days
—weeks,—for the missionary alone to put as much heart iiito
the local (Catholics as one glimpse of the Chapel Car does.
And so. through them as a willing channel, the word goes
to the non-Catholics of that town that the railroad is pre-
senting to their respectful consideration a Catholic Church
on wheels. And thenceforth the non-Catholics cannot keep



28 The Chapel Car

away from the car. They come variously at various places.
They may come, an expectant multitude, awaiting the arrival
of the Car at the station. Or may come in slowly, by twos
and threes the first day or so, then in large parties, chape-
roned and making a society function of the visit. But in
some way or another they inevitably come; and never yet
have I seen anyone who failed to be impressed, deeply
with respect, if not with reverence. After all, it is only a
Chapel Car. But experience shows that this very Chapel
car is the measure of the average American’s self sufficiency.
I have found none so proud that the spell of the railroad,
harnessed to the Church’s service, does not triumph. Pride
makes way for something else, running all the way from
curiosity to awe. One Methodist preacher in Mississippi pro-
fessed even fear, and warned his people of the grave danger
of entering the car.

I may seem to exaggerate this, but the facts cannot really
be exaggerated in your minds by anything I can say. On
several occasions Masons of high degree delivered in the car
impromptu lectures on the symbolism of the altar, the
candlesticks, the vestments, which recalled to them some
gorgeous incidents of their own ritual. One challenged me
that he knew more about the underlying significance ot
the candlesticks than I, because, of course, his knowledge
went back to the temple of Solomon ! There was no banter
in this, but serious enthusiasm stirred by the unwonted
beauty of the Catholic Chapel which, on a railroad siding,
had pushed itself into their lives as a fixed Church building
never could.

Logically, this deferential attitude evoked by the Car, in-
cluded the missionary and the mission. The proprietor of
the most famous and frequented watering place in Missis-
sippi, an Episcopalian, said to me, “Father Handly, you
have been greatly honored by being placed in charge of this
Car.” In various ways this same sentiment was expressed
by the thousands who visited the Car and attended the mis-
sions. I was not known as a Paulist. My own personality
received scant consideration. I was the priest of the Chapel
Car. In one of the endless religious controversies of the New
Orleans newspapers, I was referred to in this style by a
correspondent, as an authority no sane man would think of
questioning. Chapel Car locuta est; causa finita est. Par-
ents brought neglected children twenty-five miles to have
them baptized in the Chapel Car. Fallen away Catholics
by scores and hundreds returned to their duties partly at
least for the sake of receiving the sacraments in the Chapel



By Rev. John Handly_, C. S. P. 29

Car. It was a special inducement for hestitating converts
to hasten their submission to the Church. One instance
was peculiarly memorable. A thoroughly instructed father
of a large Catholic family, who for years had been the
warm friend of his wife’s pastor in a distant Southern
city, was baptized in an obscure Louisiana village, happily
in his wife’s presence, because the Chapel Car was the last
straw which broke the back of his lifelong irresolution.
The clergy were equally affected, making many extra sacri-
fices in order to have the record of saying Mass in the
Chapel Car. No matter where the mission was given, the
glamour of the Chapel Car was on it. I sadly fear the next
missionary who visits these places without a car will suffer
by comparison.

It Does Good Mission Work

I have to confess my Jealousy. This thing made by the
Pullman company, mute and inert save when hooked on
to a locomotive, was more eloquent and persuasive and
effective as a missionary agency than I. It was provoking
to find these people taking on over it like children over a
toy. But I mention the fact because it is a fact that the
people we go out to teach are children, and kindergarten
methods are triumphantly the best methods of making them
acquainted with the Catholic Church.

It might be well to say here that much of what I have
attributed to the Chapel Car is likewise due to the perman-
ent churches of which the Car is a traveling pioneer. Mr.
Ray Stannard Baker, in his article on the Godlessness of
New York, seems to discount the worth of church buildings
and rich and beautiful church accessories. A tour on the
Chapel Car through churchless districts is fruitful of proofs
that religion cannot get along as well as it should, without
these things. An anaemic spinster said to me, “Yes, I am
a good Catholic, and I am going to my Church regularly
as soon as a church is built here. I’m a member of the
Methodist Church now, because I had to have some place
to go.” This is only an extreme expression of the tendency
which forever seeps, and sucks, and swirls, like the treacher-
ous Mississippi, around all Catholics in Churchless neighbor-
hoods—or in neighborhoods where the Church building is a
source of shame to the Church members.
The usefulness of the Car as an auditorium for mission

services is limited. In the first place, not more than sixty
can be comfortably accommodated inside the Chapel at one
time. Often, too, the environment in which the Car is side-



30 The Chapel Car

tracked is not favorable to public religious exercises. I
strongly suspected some nou-Catholic engineers of design in
placing their locomotives along side the Car, and making the
bell to ring and the steam to growl and hiss for fifteen minu-
tes in the middle of a sermon, so that no one could hear a
word. Celebration of the Divine mysteries within sight and
sound of the curious throng on a depot platform is a trying
incongruity. And it is disconcerting to have a shunting
engine make violent connection with the Car in the midst
of a peroration. When a seventy car freight train passes,
all the speaker can do is to wear a patient look. During
my ten missions, I held morning services in the Car at only
three places, and evening services at one. At another place
evening services in the Car were discontinued after the second
night. But at two quiet sidings, on branch lines, the Car
was a superb centre for out door meetings. We caught the
usual crowd that in small towns will leave the dinner table
or the sick bed to meet the train. This crowd was greatly
augmented by the appeal of the Chapel Car. The people
listened willingly for an astonishingly long time, although
they had to stand. And I was delighted to have the negroes
a part of the congregation. None objected to their pres-
ence so long as it was out doors. I am sure the negroes
would have responded most nobly to the sermons if we could
have had them in the audience everywhere.

It Gives a Neutral Ground

The Car proved an ideal occasion for meeting non-Cath-
olics and conversing with them. These Southern non-Cath-
olics are the loveliest people in the world and are quite
ready to make friends with Catholics if only a neutral
ground of friendship is provided. But most non-Catholics
cannot help feeling that they are committing themselves
seriously when they go to a Catholic Church or pay a visit
to a Catholic rectory. Plainly the non-Catholics of the
towns we visited had no such feeling about the Chapel Car.
After showing a party the kitchen and tiny range, the ice
box and pantry, the dining table and the cunning device of
the upper berths, the vestments and the missal, it was the
most natural thing imaginable to drift into religious dis-
cussion and answer all the questions concerning Catholic
faith and practice with which their eager hearts are full,
but which they could never have found courage to ask a
stranger—a Catholic priest. I was not a stranger after the
Chapel Car had introduced us. And so they went away with
their hands filled with books and they came back to the
lectures at night. The ice had been broken.



By Key. John Handly, C. S. P. 31

This leads me to mention Mr. Hennessy, the manager of
the Chapel Car during its three years of service. He did
by far the most of exhibiting the Car to visitors and answer-
ing their questions about the Church. It will be very much
easier to duplicate the Car than to duplicate Mr. Hennessy.
He was usher, altar boy, choir, sacristan and catechist to per-
fection, in addition to his duties as manager of the Car, its
official link with the powers of the railway. With the
resources of the Car at his back, he made the altars of
poor country churches beautiful and rubrical, supplying
everything needed for Mass and Benediction. He trained
the country choirs and gave them new ideals of Church
music. And when there was no choir, he made himself one,
playing the organ and singing, in his mighty and sonorous
voice, songs which drew to the Church all the music lovers
of the town. We know how much importance is attached
by Protestants to the singing revivalist, who accompanies
the preacher. My experience on the Chapel Car makes me
an earnest advocate of such a helper to the Catholic mis-
sionary.

Father Polk, the Eedemptorist, who had charge of the Car
just before I joined it, gave six missions in the Natchez
diocese from his dress-suit case before he began preaching
from the Chapel Car. He will carry to his grave gruesome
memories of those first six missions—sleep broken by mice
running over his .face in the middle of the night— bed
abandoned to smaller vermin while he pierc^^d out his broken
rest on the fioor—indigestible and repulsive food, and the
like. He was dreadfully emaciated and worn when the Car
took him up and gave him a clean and comfortable bed and
wholesome, regular diet. This is a feature of Chapel Car
usefulness which should not be over-looked. It would appeal
to any great general planning a military campaign.

Father Doyle : At the Congress in Chicago, I suggested to
Father Kelley that if he would put the Car in Southern
territory the Mission House would place a missionary on
the Car. He readily acceded to the proposition, and sent
the Car to Louisiana and Mississippi. The Missionary Union
placed the missionary on the Car and paid his expenses
while giving missions. Yesterday we made a second prop-
osition to Father Kelley that if he would place the Car dur
ing the summer on the road we would put missionaries on it
and have it taken out through the Northwest and possibly
to the Seattle Fair and put on exhibition at the Fair.
Although the details of this arrangement have not yet been
perfected, it is hoped to do so, so as to have the Car do mis-



32 Thb Chaphl Car

sionary work during the summer. The Car has been the
subject of severe criticism, from the Bishops, one Bishop
speaking of it as an ecclesiastical toy, another calling it a
fad, but when they know how much good missionary work
might be done by the Car, as illustrated by Father Handly,
they will probably change their opinions.

Father Nugent said that he would like to have some
information concerning the Chapel Car; that he saw it
merely in Chicago during the Missionary Congress; he had
heard of its special use from the Bishop of Wichita. One
of the students at the Catholic Seminary in St. Louis was
enthusiastic over the results of the Chapel Car work in
Kansas, and he is sorry they could not have it there all
the time to reach many places where there were no churches,
or where a priest seldom went, and where work could not
otherwise be done.

Father Busch said he thought it is very appropriate to
begin the discussions of the Conference with the paper on
the Chapel Car as an advertising medium, because that
feature of the missionary work deserves special emphasis
that we are too frequently asked for immediate direct results
whereas, the first result we can hope to obtain is nothing
else than a favorable public spirit and attentive attitude
towards the claims we want to make on the part of the
Church.

Father Kelley said if he remembered Mr. Hennessy, on
his return from the South, said the chaplain of the Car had
discovered a new feature and he judged from what Father
Busch said, that this new feature has been very promptly
brought forward. The reason the Chapel Car was put out
was we believed it would supply an entire Catholic Parish
for at least one week in some neglected community and that
the people would be stimulated to build a church. Bishop

Hennessy tested that out in Kansas, and found that was
really the case, and at many of the places visited the people
afterward started churches. It remained for Father Handly

to give the other result, namely, advertising, which, after all,

is the life of the work
;
wherever the Car goes there is sure to

be an audience, and he is very glad Father Handly gave

the Car this test, for we know for the first time uow what that
Car can do. Mr. Petry.was present when Bishop Hennessy
tested the advantages of the Car, and he said that in one year

he hoped to have Car number two, the ^Hmmaculate Concep-
tion,” on the road.

Father Doyle : There was a question asked. Father Kelley,

about the financial side of the Car.



By Eev. John Handly, C. S. P. 33

Father Kelley : Of course, the initial cost of the Car wats
borne by the donor, and I don’t know exactly what he
paid

;
I did not like to ask questions. I know the Car was

valued by the insurance companies at |12,000. The expenses
of the Car are not very heavy. We have free transportation
as long as the Car is on the road; the railroad companies
give us a pass. We have to work out the schedule before-
hand. We give them a list and the general passenger agent
attends to the rest, sees that the Cars move on schedule
time. The Car has a permanent cook, who gets, I think, |75
a month, and he is supposed to keep the Car clean.
There is also an attendant who goes with the Car. The
attendant, Mr. Hennessy, has only the one Car to superin-
tend. However, Mr. Hennessy is a singer and he can sit
down to the organ and sing and play the High Masses. Mr.
Hennessy also understands thoroughly all the services of
the Church, and he is a very valuable man. He receives a
salary of |1,000 a year. The Extension Society pays that
salary, and we consider we are getting off very nicely, when
we have not got to pay more.
The other expenses of the Car, I understand, the people

bring in food and supplies every place the Car goes. The
Car was always self-supporting in this way. The little
collections taken up do not amount to very much; there
might be, perhaps, a dollar and a half or two dollars; but
that would not pay the expense of the Car. But during the
summer months it is impossible to use the Car in hot
countries—in fact it is impossible to use it in any part of
the United States, for any very great length of time, for the
sun beating down on the tin roof makes it very hot; so
when the summer months come we simply send it out on
exhibition. We had it down here at Washington, one day
at Baltimore and to Philadelphia, and I think the receipts
in Philadelphia, in nickles and dimes, amounted to |1500;
so you see the Car may be made self-supporting by exhibit-
ing it two months in the year. We stirred up a great deal
of interest in it. It was told me of a man in Rochester, who
had not been to church for a long time, and his daughter Nel-
lie was trying very hard to get him come. When the Car went
to Rochester Nellie brought her father to see it, and the
next day she came back to the Car alone. She met one
of the priests and she said ‘father, I have come here to
thank you for what the Car has done for my father.” He
said, ‘‘What did the Car do for your father? We are not
holding a mission here.” She said, “Last night when he
came home he sat down by the table and he had his paper, but



34 The Chapel Car

he was not reading it, because he had it upside down, and
then he put the paper away and said to me “Nellie, to-mor-
row is Sunday, isn’t it?” She said, “Yes, father.” “Nellie,”
he said, “1 am going to Mass with you to-morrow morning,”
“I have not been to Mass for twenty years, but when they
bring the Church right to your home I think it is time
to go.”

Father Evers said that as the Chapel car is doing so
much good, there should be another one, and he thinks some
effort should be made to get the priests to give the next
Car.

Father Buffer suggested that they procure an automobile

;

that there were people in his State forty miles from a
church, and where a Car could not go, and an automobile
would advertise just the same.

Father Martin said the Chapel Car was doing good work
where it goes; that in his own diocese, when they have
a mission the only trouble they have is to find an auditorium
big enough to hold the people.

Father Doyle said he thought it in order for somebody
to make a motion that Father Evers’ idea be practically
taken up and that he be constituted a committee to get
at the priests of the country and start his Priests’ Chapel
Car.

Father Haley said he differed with the Father; that he
would be in favor of taking the Chapel Car from the Exten-
sion Society and placing some Paulist at the head, or one
of the others; that the Priests’ Chapel Car would not be in
keeping with what has been done by the Church Extension
Society; that the great trouble is that the priests of the

country are not interested in the work, and they are just
waiting, the Bishops and priests are waiting for failure in
both movements.

Father Began said it was not the intention of Father
Evers to put in a Car independent of the Extension Society,
but the object was to have another Car to do the work with
the Extension Society.

Father Handly said we are trying by some act of the Con-
vention as a whole to express appreciation of the Chapel

Car movement, and recommending the possibility of putting
another Car in the field.
Father Irwin’s motion having been seconded, was adopted

and Father Evers, Father Martin and Father Kelley were
constituted to formulate the best means of presenting the
matter to the Conference.



iltaatntiB Among tl|p Jnbtana
HitUtam ICrtrlfam, lirortor

of tl|e JnMan liurrau

Ng

The Indian population of the United States, in round
numbers, may be said to be 300,000. According to a rough,
but comparatively correct estimate, this population com
prises, 100,000 Catholics, (full-bloods and mixed-bloods pro-
bably in equal proportion), 100,000 Protestants, (chiefly

mixed-bloods, and whites, and negroes, who, by marriage
or otherwise, have acquired the rights of citizenship in
various tribes), and 100,000 pagans, (for the most part full-
bloods).

It is of course the mission of the Church to make good,
practical Catholics of the one hundred thousand who are
hers by baptism, and to draw to her bosom the remaining
two-thirds of the Indian population; and all this, parti-
cularly so far as Spanish-speaking and English-speaking
Catholics and English-speaking Protestants and pagans are
concerned, she must accomplish by means of the mission.
A wonderful story, the conversion of the pagan Indians

to the Catholic Faith! No language can do justice to the
Apostolic men who by word of mouth, by good works, by
miracles, by martyrdom have preached the Gospel so effec
tively to the Indian of this country, nor to their successors
who continue to thin the heathen ranks and who, by means
of Catholic schools, safeguard the faith of the offspring of
the Christian parent.

When one considers the difficult and barbarous langu-
ages the missionaries to the Indians had to acquire before
being able to preach the Gospel, the depravity of morals
with which they contended, the benighted intellects to which
they appealed, the indistinct and circumscribed ground-
work of truth they found in North American heathendom,
upon which to build the superstructure of true and enlight-
ened faith, it can be said without any discredit to the
zealous priests who go out from this Apostolic Mission
House that theirs, in comparison with the via crucis of the
missionaries to whom I have referred, is a path sowed with
roses, albeit there be thorns in the rose-strewn path. The
missionary of today has his salary, slender but sure, rail-

roads or stage-coaches by which to travel, hotels in which



36 Missions Among the Indians

to rest. Father Juan de Padilla, the protomartyr of our
country, did not enter the New Mexican Territory in a
Chapel Car, but, walked barefoot through cactus-covered and
scorpion-infested plains where lurked the deadly rattler
and had well-nigh worn his life away before the savage
actually spilled his blood.

Marvellous as was the work accomplished by the early
Indian missionaries, and efficient as is the work that now
is being done, the time is at hand for more extended and
systematic evangelization of the Indians.

Protestant missionaries have gained access to almost every
tribe in the United States and have carried with them their
peculiar methods of evangelization. The Indian dearly loves
camp life; he can spend whole days in listening to and in
making speeches. Hence, the ^^camp-meeting” has great at-
traction for him, not only because of its camp features, but
because, also, of the continuous round of sermon and song.
If we could have bands of missionaries who would go out
among the Indians with their tents, giving good, practical,
soul-stirring missions, and if the fruits of these missions
could be husbanded by stationary pastors wherever new
congregations might be formed, tremendous inroads would
be made upon the two hundred thousand non-Catholic In-
dians. Nor would the efficacy of a plan such as this be
confined to Indians. Throughout nearly all the country
districts of our land, particularly in the remote and isolated
localities of many of our Southern and Southwestern States,
this mode of evangelization would be attended with the
greatest success.

Missions Are Necessary

The necessity for missions among the Indians is very gen
erally recognized, and efforts to provide for this have been
exerted particularly of late. These efforts, however, have

been in the nature of missions to Catholics rather tkan of

missions to non-Catholics, and, as the resident pastor has

little or no time to devote to a work of this kind, it is evi-
dent that bands of preachers trained for this specific pur-

pose and with nothing else to do should be sent to the In-

dians of the various sections of the country.

The Catholics of the Sioux tribe both in North Dakota

and in South Dakota assemble once a year in what are

called Catholic Sioux Congresses. These Congresses have

many features of the mission, and work inestimable good
among the people.



By Rev. William Ketcham 37

Recently a mission was given among the Umatilla Indians
of Oregon, by the Right Rev. Bishop O’Reilly, and Father
Cataldo, S. J., and Father Neate, S. J., the resident mis-
sionaries. In giving the mission the Jesuit Father made use
of the Indian language. Most gratifying results followed.
At Cloquet, Minnesota, during 1908, an eight day mission

for the Chippewa Indians was given in the Chippewa
tongue—one of the missionaries being a Jesuit and the
other a Franciscan. Father Simon Lampe, O. S. B., the
pastor, writing to the Bureau, says:

^The remarkable feature of this parish for the last
year is the unusually large number of Holy Commun-
ions, about four times as many as in 1906 or 1907. An
eight day mission given by one Jesuit and one Francis-
can last Spring, has brought about this change. Every
month I have sixty or seventy communicants here at
Cloquet. The good results of 1908 broke all previous
records in the twenty years of my life among the Chip-
pewas.”
The congregation at Cloquet consists of only a few fam-

ilies.

The Rev. B. Florian Hahn, of Banning, California, has in
his care many of the Mission Indians of the Diocese of Los
Angeles. He writes of Indians living in very remote places;
three settlements were visited four times a year

;
three, once

a month. “To do the work properly,” he says, “once a year
a short mission should be given on each reservation and
nearly all would approach the sacraments. I could not do
this as I had no one to help me.”

Rev. William Huffer, of the Diocese of Oklahoma, is the
first of the priests of the Apostolic Mission House to attempt
work in the Indian field. He recently gave a mission on the
Quapaw Reservation which produced good results. The
pastor, Rev. John H. Feyen, writes:

“One of our boarding pupils was baptized and made
her first Holy Communion, and about nine or ten adults,
among them four full-bloods, made their first Commun-
ion.”

Just now we are endeavoring to build a church and a
school for the Winnebagoes of Nebraska, a tribe of Indians
who, on account of years of neglect are Catholic in name
only. The Rev. H. Griese, who has taken up his residence
among them, has set his heart on beginning his work with a
mission. It has been his desire to use a tent for this pur-

pose and probably nothing but inability to procure the funds
to pay for a sufficiently large tent has restrained him from
buying one.



38 Missions Among the Indians

I make mention of all these things because to my mind
they indicate strongly that the time is ripe for missions
among Indians. I realize that there are many and great
difficulties in the way, but, if we had one good missionary,
thoroughly conversant with both English and Spanish, or
two missionaries, one English-speaking and one Spanish-
speaking, who would go from reservation to reservation in
this special work of evangelization, great good could be
accomplished.

Father Doyle : This paper is very much to the point and
full of instruction.

Father Kelley: I move that the expense of a mission
band to work among Indians be furnished by the Apostolic
Mission House and the Catholic Church Extension Society
together. Extension will furnish the tent and other sup-
plies. The Mission House will furnish the man.
Father Elliott: I second the motion.
Father Busch: Father Kelley speaks for the Extension

Society. It would seem we are putting a heavy burden on
the Mission House. If it would relieve the situation a
little, I will guarantee |500 for the missionary’s salary.

The motion was carried and the Convention accepted
Father Busch’s offer.
Father Ketcham: I wish to express my thanks to Father

Kelley and Father Busch, and the Apostolic Mission House
for appreciation of the Indian work.



^auttig IS^mnant

iHg C. A. ^Ijan^, 3(., illarqu^t^ HmuprBttgt

miltoattk^?, Mia.

V V

It is a truism that the last few decades have witnessed
notable changes in the outward aspects of our national life.
The standard of living comfortably and respectably has
grown higher and more expensive; commercial success has
become a matter of such complexity and competition as to
threaten to destroy altogether the leisure for self-reflection

which our fathers enjoyed; and the corresponding intervals
of reaction with their dead weight of weariness and jaded
nerves, are filled with only those amusements which appeal
to fagged brains and bodies, to the detriment of general
morals.

Parents are beginning, under the stress of obligations
rising from these new conditions, to neglect the religious
training of their children. They either ignore the matter
entirely, trusting to the impulse of family traditions, or they

shift upon the parochial school, or the pastor, the double
burden of teaching the children their faith and—a thing it
cannot do—supplying the equivalent of a pious home influ-
ence. This is true both of the city and country.
There is very little unsophistication left in our small towns

and farmsteads. Today the country lad of twelve sees more
during a Sunday afternoon than his grandfather had seen
at the age of thirty. How is this brought about? Ask the
interurban trolley-car that goes from foul alleys of your
towns and cities into the heart of the virgin forest

;
ask the

penny-picture slot and the five-cent theatre and the moving
pictures of shame which thrive in the village; ask the irrev-
erent illustrations of the Sunday paper and the salacious
stories which rural free delivery spreads out before the
eyes of the innocent

;
ask the bicycle, the motor-cycle, the tele-

phone, and the winged auto. Our country lads and lasses
need no longer be ignorant of city secrets or haunts of
sin. The city microbe finds a snug home^ in rural blood
and once lodged therein the victims yearn for the hour when
they can leave behind them green fields and cows, and churns,
and chickens for the thrilling joys which they fancy reign
in crowded workshops gpd behind desks and counters. Oh



40 Saving the Eemnant

the joy of being free to do as yon please in a big city, half
of Saturday and all of Sunday.

The Lure op the City

These young people from the country are called upon to
meet peculiar difficulties of their own in the exercise and
retention of their faith—difficulties which my experience has
helped me to appreciate—and it is with their special needs
in view that most of what I am going to say has been pre-
pared. I hold that children’s missions are quite as useful
in the city churches as in the country chapels, but the
needs of rural population are more crying on account of the
dearth of pastors and the sequestered situation of their
homes; but, most of all, to prepare the growing boy and
girl of the country-place for that dangerous period when
they have found their ambitious way into the city, and
under novel and often sinister surroundings, are beginning to
exercise, at a distance from home, a freedom that has no
restraints outside of religion and the law of the land.
There surely is a call on the missionary to inquire into

the spiritual status of the thousands of young people who
are constantly rushing from rural parishes into our towns
and cities. He must, at times, ask himself whether these
young people are prepared to withstand the temptations of
the new life. And unless he belongs to that class of good
men who fancy that, because the eternal truths of salvation
never change, the preacher and his methods should be
unchangeable, he may ask himself whether his method of
bringing the saving truths home to the young, is effective.
This is the question which the writer put to himself in

1903, after having, for three years, conducted children’s

missions after traditional methods. We all know what these
methods were and are; and we know, too, that in rural
parishes but a small fraction of the children ever attend

these missions. At most, the young ones got one or two
instructions a day for three days. The two missionaries

—

but usually one—were in the parish to give a mission to
the grown-up people; but, of course, something had to be
done for the children, early in the week. It was done, or.
to be more accurate, underdone. I am acquainted with more
than one who failed to interpret his duty in the premises
as extending beyond a hurried effort to push the little

sinners on and off the stage in order to make room for the
big ones. Very little investigation convinced the writer that

he was not fitting the children to cope with the temptations

to be met with in Chicago, St. LouiSj qr 5?ifisas City.



41By Key. C. A. Shyne_, S. J.

The Causes op Failure

The causes of the failure, and the reasons for giving
special missions to children in the city and in the country,
can be read in the Ecclesiastical Review for March, 1908.
It was reassuring to be told by many experienced mission-
aries that they heartily concurred with the statements in
that article. Some of the most prominent of the Paulist
Fathers went so far as to say that they thanked God that
the article told the plain truth

;
and one said that his twenty-

five years in the missionary field had taught him the same
lesson. It is at the invitation of this missionary that I pre-
sume to put before you the method which some of us are
now following in giving missions to the children in the West.
About thirty Jesuit priests have been engaged in the work,
at varying intervals, for the past five or six years, and all
strive to follow the same method. Many of the Diocesan
clergy, in the West, have tried the plan in their own and
neighboring parishes.
The method, in brief, is this :—What we must believe,

what we must do, and the helps we must make use of to
secure our eternal salvation, are introduced into what is
technically known as “The Exercises of the First Week.”
In other words, the Creed is introduced into meditations
on the End of Man and the End of Creatures; the Com-
mandments, into meditations on the Sin of the Angels, the
Sin of our First Parents, Personal Sins, the Eternity and
Sufferings of Hell; through meditations on Death and Judg-
ment, the importance of Prayer and the Sacraments is
brought home to the children.

Three points are constantly kept before them : They must
believe certain truths, the Creed; they must keep certain
laws, the Commandments; they must make use of certain
helps. Prayer and the Sacraments. They are in this life
to believe the Apostles’ Creed, to keep God’s Ten Command-
ments, and to make use of Prayer and the Sacraments

;

therefore, they should know the Creed, know the Command-
ments and learn all they can about Prayer and the Sacra-
ments. To light up their minds and warm their hearts,
to teach them how success and failure, joy and sorrow are
to be borne throughout the whole course of life, and to
communicate to them some notion of the grandeur and glory
of the Apostolic life and the Keligious state, two or three
meditations are made upon the life of our Divine Saviour
and His Blessed Mother.
The first exercise begins with Mass during which the

Kosary and the Litany of the Blessed Virgin are said.



42 Saving the E-emnant

The misionary takes his prayer-book and Beads and, turn-
ing towards the children, explains to them how the Eosary
and the Litany should be recited; for we are now among
children who attend district schools and are not taught by
chial school sisters. When Mass is over, the children play
the greatest missionaries we have in this country, our paro-
around the church for about half an hour. A recess follows
every instruction and meditation. The pastor generally
has base-balls and bats and croquet sets and other helps to
pass the free time, which comes between the meditations,
from eight dr nine in the morning until four or hve in the
afternoon.

A TITLE TO HEAVEN.

When the little ones, who range from the age of five to
sixteen, are told that no one can go to heaven without
having a title, they are very anxious to know in what this
title consists. The meaning of a title is explained, and
they are then told how people generally come by their
title to heaven. The little baby is described as it is brought
to the Baptismal Font. The soul before the pouring of the
water and the pronouncing of the words, and the soul after
the rite has been administered, is depicted to the little
ones. Sanctifying Grace, Faith, Hope and Charity have
made the great change. That little child’s one great duty
when it grows up, the duty of father and mother, the duty
of the parish priest, and of the Bishop, and of the Pope, and
of the Catholic Church, will be to preserve and increase the
faith, and hope and, charity in that little soul, for, without
these gifts no one can see God.

It is plain how this subject can be developed so as to
impress the children. After it is over they can be heard
asking one another questions such as these : Do you think
I have a title to heaven? If you died now, where should
you go? How does one lose the title? Will you ask the
missionary whether you have kept your title? This instruc-
tion helps to make the children serious and introspective.
After it they are not apt to be on the alert for that incon-
gruity which develops giddiness and irreverence—the mis-
sionary’s funny story.

THE END OP MAN AND THE CREED.

It is very helpful to tell the children before each medi-

tation that they must get their heads ready for a big picture
which must be held until the next exercise. The missionary
then tells them to imagine some scene which arises from



By Key. C. A. Shyne, S. J. 43

the subject upon which the meditation is to be made, and
to beg of God the special favor which the meditation sug-
gests. After he has painted the picture upon their imagi-
nation and suggested what they must pray for, he kneels
down with them and says some prayers to God for the
favor. The Litany of the Holy Name, or the acts of Faith.
Hope and Charity may be recited. For instance, after hav-
ing announced that they were created to believe all that
God has taught, or to praise, reverence and serve God and
thus save their souls, he will strive to describe the throne of
God before which each child will imagine himself standing
jiicne. Then he will kneel down and beg God to help all
ro understand why tlfey should believe in Him and serve
Him. After this the meditation begins—The years and
years the world existed without me, the years and years it
will go on when I am gone, the time that nobody thought
of me. How I came into the world and from Whom. The
purpose of my creation. God must have had a purpose
when He created me. The children are then led on to see
that God created them for Himself, for He could not be an
infinitely perfect God and create His intelligent children
for any other purpose. If then they are created to reach
God, how are they to do so, is the question which follows.
Here the children are shown that if God had not told us.
we could not know how to render Him pleasing service. But
He has told us what we must believe, what we must do, and
what helps we must make use of—the Creed, the Com-
mandments, Prayer and the Sacraments. Here the mis-
sionary takes up the Catechism which is used in the parish
and reads the Creed and explains the articles and questions
the children, dwelling especially on those articles which
they do not seem to grasp. This is the end of the first
meditation.

CREATURES AND THE CREED.

In this meditation the children are carried in imagination
to the top of a very high mountain from which they can
look down upon all that is going on within a great city.
With this picture in their imagination, they will kneel and
ask God to give them grace to use the creatures that may
help them to keep their title to heaven, and grace too, to
shun those creatures which lead them away from heaven.
The world around them, the millions of worlds above

them, and the little world within them, are three very sug-
gestive points for meditation on the “End of Creatures.”



44 Saving the Kemnant

When the children perceive that all these creatures are not
the result of chance, but are created by our Father in Heaven
for our use and benefit, they are then shown how the abuse
of these creatures may lead to a loss of their title to heaven.
Next they will look down into the big city in the valley and
be shown its dangerous creatures and its temptations; how
some are using creatures, and are dying and going to heaven,
how others are abusing creatures, and are dying and going
to hell. This point can be made very helpful.

In looking into the world of creatures above them, it is
well to take the children beyond the sea of air and the starry
worlds, and to direct their attention to purgatory, hell,
heaven, and the angels, the Sacraments—all of which are
creatures, too, and, therefore, for our use and benefit.
While considering the little world within themselves, the

children are told that their five senses are creatures which
are used by one and abused by another. They are helped
to get some notion of the memory, the intellect, and the will.
The average boy knows he is superior to his dog and can
distinguish between deliberate acts and instinctive impulses.
A very true and real—even if indistinct—idea of these
faculties may be imparted by asking questions such as these

:

What is that within you which tells you two and two are
four? It is the same thing which tells you, what God com-
mands I must do

;
what God forbids, I must not do. What is

that? What name do we give it? Who knows? It tells
me if I abuse creatures I shall lose my title to heaven, but
if I use them as God wishes, I shall one day be eternally
happy. Now, we call this power of the soul the intellect.
Sometimes people call it ‘‘the mind,” at other times it is
given other names: when we say a boy has “a good head,”
we mean that he has a clear intellect, that he can under-
stand things. When we say he is clever, or smart, or bright,,
or leader of his class, we are referring to his intellect.
Again, when we say a boy has “a clear conscience” we mean
that his intellect tells him that he is not guilty of some
fault. So too, we say: that boy has a good judgment, or
understanding, or good reasoning powers, and all the time
we are referring to that power of the soul called the intellect
which is a spiritual activity and a thing essentially different
from sense and is called the faculty of thought. Here illus-
trations should be given to help the children to perceive the
difference between one who is deliberately thinking and one
who is day-dreaming; but, above all, between one whose
principles are no higher than his feelings and one who is
guided by his intellect. The boy or girl whose principle is.



By Key. C. A. Shyne^ S. J. 45

‘‘I don’t feel like it, therefore I can’t do it.” must not be
forgotten by the instructor.

After this, we return to the will; for if sin is a turning
away of the will from God, then must the children be taught
something about this faculty and its freedom. It is easier
to help the children to understand something about the will

than about the intellect. Illustrations will suggest them-

selves to anybody who has dealt with children. Ask them
why is it that the big Newfoundland which snatches a purse
of money and runs off with it in his mouth is not taken into
court, tried and condemned, while a man who would do a
like thing, is arrested, judged and punished. The differ
ence between the spontaneous and reflective acts of the
rational will, can and should be illustrated. It is a mistake
to think that children can not profit by such instruction.
How is the faintest notion of the malice of sin to be conveyed
to children if the will which loves and hates is not to be
mentioned ?

We turn now to the Creed and read it over again, dwell-
ing especially on the last part : I believe in the Holy Cath
olic Church, the communion of saints, the forgiveness of
sins, the resurrection of the body and life everlasting. The
resurrection of the body is well explained, and it may be
said here that it is an article of the Creed which cannot
be dwelt on too often.

THE INFUSED VIRTUES.

These three spiritual exercises will take up most of the
morning. In the afternoon, we begin by repeating the
entire Creed and showing how the supernatural virtues of
Faith, Hope, and Charity elevate, by engrafting in Jesus
Christ, all who possess them. This explanation will give
the young ones an exalted idea of themselves and of their
superiprity to all those who live in darkness and in the
shadows of death. Catholic children must be made to realize
that they are the chosen people of God, that their divine
Faith, Hope, and Charity have sublimated them, lifted them
as far above all who are without these virtues, as beauty is
above ugliness, life above death, the thinking being above
the brute. Grateful to God they must feel that they have
these gifts; proud they should be of their faith and never
as too often happens, hold themselves cheap. The instruc-
tion should open their eyes to the fact that it is not the out-
ward trappings of wealth or vanity that make one great, but
the inward—the divinely infused power to believe in God

—



46 Saving the Kemnant

revealing, the divinely infused power to hope in the promise
of God proffering to them the vision of Himself in His King-
dom, the divinely infused power to love their God above
all things and become heirs of Heaven and joint-heirs with
Christ. The importance of putting forth efforts to make the
children know and feel that they were not born with the
power or faculty of making their way to eternal happiness
can scarcely be imagined by one who lives his life in a
Catholic atmosphere. Listen to our Catholics talking about
people who are so ^‘nice and so good that they will surely
go to Heaven,” because they have a few ill-baked natural
virtues, and you will be convinced of the need of branding
upon the minds and hearts of our children the legend “No
infused virtues, no Heaven.”

SIN AND THE COMMANDMENTS.

As a preparation for the meditations which follow, the
definition of mortal and venial sin is read from the Catech-
ism and explained. If while meditating on creatures the
children learned a little about the two creatures called the
Intellect and the Will, they shall now be ready to under-
stand, in some salutary way, what we mean when speaking
of the malice of sin. It will not be so difficult to bring home
to them the fact, that this malice consists in using their
freedom to destroy and contradict the known will of God.
In this sense the word malice must be explained, and explain-
ed clearly, else it will be grossly misunderstood, as it

very frequently is. A lady who had spent seven years in a
convent school, where she had learned all about the malice
of mortal sin, said to me, in the presence of others, that,
when she left her husband to take up with a more congenial
man, she was not guilty of mortal sin, for she felt sure
there was no malice in what she did.

After this introduction about sin of thought, word, deed
and omission, the history of the giving of the Commmand-
ments, are narrated in Exodus and Deuteronomy, is graphic-
ally put before the children. A word is said about what each
Commandment forbids and commands, and how one breaks
each Commandment and how one keeps it. The instructor,
however, devotes most of his time to the first four Command-
ments, dwelling especially on the fourth. As this is the
closing instruction of the first day, the children are urged to
make special efforts to show honor, respect, reverence and
obedience to their parents and superiors; for it is God’s
wish, and He commands all to obey for His sake.



By Eev. C. a. Shyne_, S. J. 47

THE THREE SINS.

The first meditation on the second day will be on the Sin
of the Angels, the Sin of our First Parents, and the Sin of
a boy who deliberately loses Mass and dies in his Sin. The
evils which these sins induce and the priceless gifts of which
they deprive the soul show forth their malice.
When the creation, nature, trial, and fall of the angels

have been meditated upon, it will be in order to explain
how sins of thought, especially impure thoughts, can deprive
the soul of its title to Heaven. The Angels had no bodies
and yet they sinned and lost their title. The instructor here
illustrates, as best he can, the distinciton between a wilful
thought and a momentary fancy, or a semi-deliberate day-
dream.

The practical conclusion to be drawn from the sin of
our First Parents is, that disobedience to parents and superi-
ors, whether Ecclesiastical or Civil, is punished here and
hereafter, while obedience is blessed and rewarded. The
duty of obeying the law of the nation, as urged by Saint
Paul and taught by the Church, should be made the strongest
practical conclusion from this point of the meditation. The
children should know that it was by Catholics this country
was discovered and explored, that their ancestor in the faith
were the first here, and that it is their duty, as Catholics,
to save it from the lawless horde of legalized adulterers,
anarchists, rich robbers and corrupting bribers, who worship
no God but their appetites. This conclusion may seem too
deep for the children, but if they can be taught their duty
to God and to the Church, then they can surely understand
the importance of keeping the laws of the land. They cannot
be impressed with this duty too early in life.

In the third point the life of a god boy or girl is described
until the first mortal sin is deliberately committed. That is
the sin of missing Mass. Neglect of prayer, bad companions,
too much love of creature, neglect of frequent Communion

—

these had prepared the soul for the fall, and when the temp-
tation to stay away from Mass came, the boy yielded. The
practical conclusion will be a resolution never to lose Mass.
A word about the sacrifice and its superiority to all forms
of prayer is very necessary for our children, who are apt to
see no more in losing Mass than their non-Catholic com-
panions see in missing church or Sunday-school. It is not
easy to make them feel that the sacrifice of the Mass is the
Supreme act of Homage or Praise to God; that it is a
Thank-offering for all God has done and is doing for us;



48 Saving the Remnant

that it is a Peace-offering in atonement for sin; that it
brings graces and blessings upon all who are present; that
this great act, and not the sermon or the singing, is the real
thing, the great thing. If they cling to the Mass they will
never lose the faith. The Church’s enemies have ever seemed
to understand this better than some of her own children.

PERSONAL SIN AND THE COMMANDMENTS.

We conie now to the meditation on “Personal Sin” where
the children are helped to glance at the sins which they
themselves have committed, and at what occasioned those
sins. Before giving this meditation the Catechism is searched
for an explanation of the fifth, sixth, seventh and eigth
Commandments, and the children are questioned on these.
The sin of scandal is explained, and the young ones are
warned against bad companions. They are told that the
evil spirit does not appear in person to rob them of their
title to Heaven, but that he has advance agents in human
form, and that at times they are very nice pleasant people
well dressed, well educated, apparently very modest, and that
they are met at school, on the streets, in the dance halls, in
the green parks, behind counters, at the heads of depart-
ments, in great shops and stores. Here the insinuating and
kindly manner of the roue and his preternatural interest in
unprotected innocence should not be forgotten. The tempter
once appeared as a pretty snake, he now appears as a “perfect
gentleman,” or a fine lady.

At the end of this instruction, the meditation which fol-
lows may be divided into two parts: First, the sins com-
mitted before First Communion; secondly, the sins com-
mitted since that time. They have seen the consequences
which Adam’s sin entailed

;
and now we may ask, what shall

be said of the consequences which their own sins are likely
to bring upon their heads. We go over each of the Ten
Commandents and of the Precepts of the Church in this
meditation; and, at the end, kneel and make acts of contri-
tion and resolutions of amendment.

A PROTECTION FROM SIN.

In the third meditation of this second day, it is well to

show the children that a meditation on hell is a protection
from sin; that it helps them to keep their title to Heaven;
that it lights up their path to happiness ; that it makes bad
people good; and good people better; that no one shall go



By Key. C. A. Shyne^ S. J. 49

there except those who have chosen it. Our Lord’s words
about eternal punishment should be read from the Scripture
and the teaching of our Lord that hell exists, that it is
eternal and that there is jire there, should be put clearly and
calmly before the children’s minds.

In the present meditation the prayer will be for a vivid
realization of the punishment of those who die without a
title to Heaven, so that the thought of this punishment may
come to their minds when temptation arises. The torments,
the company, and the eternity of hell are considered. The
application of the five senses will afford matter enough for
this meditation, and will give the instructor a chance to
show how these senses should be guarded, for they are the
avenues of the soul. In this meditation, the Creed and the
Commandments can be reviewed by asking the condemned
souls why they have lost God. One will answer, was too
slothful to learn what to believe;” another, 'T didn’t believe
there was a hell until now, and it is now too late;” or, ‘G
had no regard for the Precepts of the Church; I broke ’the
Fourth Commandment and went from bad to worse until
I fell into eternal torments;” or “secret sins against the
Sixth Commandment ruined my body and robbed my soul
of its title;” or, “I broke the Seventh Commandment by
stealing so as to live like rich people and now I have dis-
graced my family and lost God.” Finally we meet the boy
who wilfully stayed away from Mass and died the very hour
he committed his first mortal sin. At the end we turn to
Christ on the Cross and beg that nothing may ever separate
us from the love of his Sacred Heart.

PRAYER AND THE SACRAMENTS.

If the revelation that there is a hell is a help to reach
Heaven, Prayer and the Sacraments are greater helps, for
they give us our title to Heaven and strengthen it, too.
Prayer then, and the Seven Sacraments will be the subject
of our next instruction. The children again are told that
there are few saints because there are few who pray, and
they are told, too, that on the last day there will be a lot
of people on our Lord’s right hand and a lot on His left,
and that those at His right hand prayed and those at His
left did not. A word about the necessity and the qualities
of prayer is said here. Then, the love and mercy of oiir
Saviour, who assumed human nature and understood its
weakness, is shown in His institution of the Seven Sacra-
ments to fortify that nature, to elevate it, to fit it for this



50 Saving thk Eemnant

life and entitle it to the next. They are told that He left
to the world seven great gifts, but that many people never
heard of these gifts; many do not wish to hear about them;
and many others know something about them, but do not
appreciate them. Men would be better men, families Avould
be better families, nations Avoiild be better nations, if they
would love the Sacraments and be ready and Avilling to
receive them Avorthily and often.
The children must be helped to realize that Christ has

the gift of Baptism for the little one Avhen born, of Confirma-
tion to strengthen him Avhen he groAA^s up, of Holy Eucharist
to sustain, purify and elevate him, of Penance to augment
the infused virtues or to restore them if lost, of Holy Orders
to impoAver men to confer these gifts, of Matrimony to help
men and women to Hao happy together and to bring up
thbir children in the fear and love of God, of Extreme Unc-
tion to fortify the soul to go forth from the body and meet
its Creator. From his birth then the child is met Avith a
special help and at every stage of life, until death comes, to
take him to eternal life.
No man or body of men, however eloquent, or Avealthy or

philanthropist, can work any true and lasting reform in

human hearts without these helps. Here, hoAAmver, it seems
advisable, indeed imperative, to Avarn the children against
throAving all the work of their salvation on the Sacraments
as if our Divine Lord had instituted these supernatural aids
to save them from any laborious effort. This point should
be driven home. When the children realize in their OAvn
Avay Avhat the Sacraments do for them, they begin to feel
that they are God’s chosen people, for they haAm in their

Church seA^en great helps to eternal happiness.

DEATH AND THE HELPS.

Into the meditation on Death, Pra^mr and the Sacraments

are introduced by describing the death of one who has lost
his title to Heaven and of one who has kept it. What death
is, its effects, its certainty, and its uncertainty as to time and

place, can be meditated on before picturing the good and

bad death. The conscience of the impenitent sinner is

examined on his deathbed. He is asked how he lost his
baptismal innocence, how he prayed, hoAv he was prepared for
his First Communion and the Confirmation, and Avith what
dispositions he receiA^ed the Sacrament of Pennance. We
suppose that these Sacraments were received unworthily and

that this led to a loss of faith, hope and charity, and that



By Rev. C. A. Shyne, S. J, 51

he now falls into des])aii* and dies in that state. In the next
])lace the life of a good Catholic and his manner of praying
and preparing for each Sacrament are described. When
death comes he is full of hoj;e and recalls all the graces he
received through his prayers, and the Masses he had heard
and the good works he had done, and the Sacraments he had
received. He realizes then that it is the graces he had
received and the merits of his good deeds that go with him
out of this Avorld. All the fine things that people see and
feel and struggle for and go to law for and quarrel about
must stay behind. The comforts and luxuries of life and all
the millions of monej^ are now but dust and ashes.

JUDGMENT.

In meditating on the particular judgment it will be easy
for the children to follow the points if they consider the
time and place of the judgment, the accused, the accusers,
the judge, the defense and the sentence. Here again the
pfth, sixth, seventh and eight Commandments should be
introduced, and since the soul is rewarded for good deeds
an examination of how prayers were said and Sacraments
received during life will afford an opportunity of filling the
childrens’ minds with the importance of prayer and the
power of the Sacraments, especially the Sacrament of Pen
ance and Holy Hucharist. For example, if one wishes to
arouse the children to a sense of praying aright he will have
the accuser, the evil spirit, say: What did you ever thank
God for in your prayers ? What did you praise Him for ? In
the very last prayer you said did you ask God for anything?
You asked Him for nothing, thanked Him for nothing,
praised Him for nothing, promised Him nothing, and there
fore you prayed for nothing. The instructor can then ask
the children how they prayed this morning. A like series
of questions can be put in regard to the reception of the
Sacraments of Penance and Holy Eucharist.

THE MASS AND OUR LORD’s LIFE.

During the Mass, on the third day, the missionary explains
all the parts as the celebrant proceeds. This is one of the
most impressive instructions of the mission. It is given in
a low voice, so as not to disturb the celebrant, and with
great reverence and devotion. The first instruction after
Mass is on Confession and Contrition, after which confes
sions are heard. As these meditations are given by two
missionaries, they and the pastor will hear the confessions.



52 Saving the Kemnant

Two meditations on our Lord’s Life be given in the after
noon. In the first meditation we begin at the birth of our
Lord and go to the end of His hidden life at Nazareth. The
Model Family is then shown to the children and devotion to
Jesus, Mary and Joseph is instilled into their hearts. In
the second meditation the calling of the Apostles suggests
some words on vocations. The founding of the Church and
the institution of Penance and Holy Eucharist can be
brought out again. The great miracles of our Lord will pre
pare the children to see His sufferings in their true light.
His resurrection and ascension will enable them to under-
stand how they, too, are to rise from the grave and ascend
gloriously into Heaven if they die Avith their title. Here
the essential happiness of Heaven, the life of the
Blessed in Heaven, the joys of Heaven, the companions of
Heaven, can be spoken of by the instructor to the great help
and elevation and consolation of the little ones of Christ.

THE CLOSING.

At the Masses, on Sunday, the parents are addressed on
their duty to the children and on the fatal dangers, owing
to the imitative propensities of children, of bad example in
the home. Here, too, Ave touch upon the advantages of
parochial schools and of Catholic higher education. The
usual arguments for frequent Communion are put before the
children, and the very strong argument with the child, that
Pope Pius X. has issued five or six letters to the Catholic
AAmrld urging frequent Communion will bring the tridum to
a close.

Before the Papal Benediction is given, the missionary, by

a happy use of illustration and example, makes plain to the
children’s minds what is meant by an indulgence. He does
not forget either that children and grown people can be
found who haA^e A^ery little notion of what is meant by Bene-
diction of the Blessed Sacrament. To conA^ey some notion
about the ceremony he explains the Benediction before giv-

ing it. For this purpose he takes the Ostensorium in his

hand and shows it to the children ; he also tells them about

the Host which Avas consecrated at Mass, and how it is in
the Tabernacle, and is soon to be put into the Monstrance

from which our Lord will look down upon His littles ones
and bless them.
Apart from the physical straiu of striving to hold the

attention of children while instructing them, it is plain that

the work outlined here is as much as any tAVO men can do



53
By Eev. C. a. Shyne^ S. J.

well. It is far more intense and calls for more expenditure
of energy than the work of conducting missions for adults.
But if we are to rely on the testimony of diocesan priests
who have had children’s missions—and they are surely good
judges of results—this work is far more productive of im-
mediate and lasting good. The children go out heart and
soul to the missionary who works heart and soul for them.
They make great efforts to live up to the instructions and the
conclusions drawn from the meditations; indeed, their young
minds seem especially fitted for the grace to understand the
value of an immortal soul and they become little missionaries
in their own families. Where is the missionary, who desires
to make the mission to the grown people a success, who will
not first begin with the children’s mission a month or two
before, and then get the little ones to work and pray, so that
their fathers and mothers and the big ones at home may
learn, too, what they should believe, what they should do,
and what heljjs they should make use of to insure their
title to Heaven?
The diocesan priests who have had these missions in their

parishes are the first to note and acknowledge their good
results, the proof of which can be seen in parishes in Illinois.
Iowa, Indiana, Wisconsin, Kansas, Missouri, Nebraska,
Michigan, and Oklahoma. Owing to these missions and the
zeal of the pastor in reminding the children of all that was
said during the mission, whole parishes are changed spiritu-
ally

;
Boy’s and Girl’s Sodalities are organized where they

never existed; parochial schools are built where the under-
taking was once deemed impossible

;
the ‘"Out-Mission” is

changed to a parish gladly supporting its resident priest, a
desire on the part of the boys and girls for college and
convent education is awakened; vocations, too, have resulted.
In concluding the writer would urge that the religious

communities who prepare and send out missionaries, put
some into the field for children, and for children only. Would
that the dioceses could do the same. The Parochial Schools
will give them all they can for eight or ten months of the
year, and the rural parishes, without such schools, will be
fruitful fields during the remaining months. The ’children
of our schools may know, or rather memorize their Catech-
ism, but they must, by meditation on the eternal truths and
the life of Christ, be made to feel the force and importance
of ail they memorized; for memorizing the Catechism has
never yet saved anyone and never will. The conscience has
to be stirred and the heart touched by contemplation on the
truths of the Catechism, so that being keenly conscious of



54 Saving the Eemnant

their dignity owing to the God-given powers within them,
the children may turn out to be true soldiers of Christ,
fitted to withstand the insinuating seductions and efifemin-
ancy of modern life.

^

Father Elliott: It gives me the greatest possible pleasure
to voice what I presume to be the unanimous sentiment of
the Congress of Missionaries, in thanking Father Shyne for
his splendid paper. I should be very glad if it could be put
into a separate publication and placed in the hands of every
priest engaged in the care of souls in America. The greater
part of the paper, in regard to method, is new to me.
Father Doyle : In order to present a little sidelight to

this subject and also to give voice to one of the best known
and hardest-working priests of the country, I shall read a
little comment from Father Michael Lambing, of Scottdale.
Pennsylvania

:

“It is now 1 P. M., Sunday, and I am running this off
while waiting for baptisms.

“If by Missions for Children you mean missions given for
them by Missionaiy Fathers as they are given for adults.
I do not think it a good thing. Missions for adults as pro-
cured by some pastors in Lent, do almost, if not ultimately,
more harm that good to the congregation, as they serve to
keep the pastor from knowing the very class that he should
know—those who neglect their religion. Now, if you get
missions for children, will you not tend to withdraw them
from the eversight and knowledge of the pastor? If a
mission for them is desirable, he is the one, it seems to me.
who should give it. If he gets missionaries to look after
his children too, what is he pastor of? What is needed is
to make missionaries of pastors and their assistants. Is that
man a shepherd who does not look after the flock, but gets
some one else to do it? If children need a mission even from
their pastor, it seems to me, he has not been so much of a
pastor as he should have been. To give children reason to
think that they too, need missions, seems to me a bad thing.
Have a retreat of a day or two before some Holy Communion
Day as a special preparation if thought desirable, but do
not call it a mission. I fear doing so will do more harm than
good. If they need a mission as children, what Avill they
not need as adults?”
Father Nugent: Father Shyne’s paper is very valuable

as a working program, for the country children in the sum-
mer time, when they are not in school. P>ut as all know, it



By Hev. C. a. Shyne^ S. J.

is niiicli easier to talk to grown people than to children.
There are only a few who can get down to the child’s level.
Father Hiniinel : I candidly concur Avith Father Shyne.

As an old missionary, along- with Father Elliott, I have given
a great many missions to children. In my early missionary
career I was rather a failure, being a school man, and in
stead of telling people not to commit sin, would be inclined
to tell them not to deviate from the paths of rectitude.
By giving missions to children I learned that simplicity is
necessary; simplicity reaches the children; speaking simple,
plain language is the main source of power in missions to
them.

Father Irwin : My method of dealing Avith the children of
the parish is to give them a little talk every morning of the
year, of from fifteen to tAventy minutes. It has done a great
deal of good, and any pastor could take this simple means
of reaching the children.
Thereupon the Conference adjourned to 3 o’clock P. M



Wlft iltBatonarg Moumfttt Among
llfp C!Iiftl&rpn

Session of eJune 10, 3 P. M.
Father Doyle : I have to present a paper by Mrs. B. Ellen

Burke, Editor of the Helper and the Sunday Co7npanion.
Her paper is entitled

:

THE MISSIONARY MOVEMENT AMONG THE
CHILDREN.

One method of training missionaries, begun at the Apos-
tolic Mission House a few years ago, is that of having the
children pray for the conversion of ‘^All America.’’ At
first a member of the society was called a “Child Knight of
the Cross,” but now the movement has so taken hold of
adults as well as the young that a member is called a
“Knight of the Cross.” However, the children are encour-
aged to be the apostles of this union of prayer, to ask others
to join, to do all possible for the increase in numbers of
those who are praying daily for the conversion of all
America. The patron of the work in Saint Francis de
Sales; the prayers to be said are three Hail Marys each day
for the intention.

The first year about five thousand joined. The first adult
was Elizabeth Seton, granddaughter of Blessed Mother
Seton. From the first the names of babies were sent;
mothers, fathers, or some older member of the family
promising to say the prayers for the child. The second
year there was a large increase which has continued until
now, the beginning of the fourth year, when we have about
20,000 members. It was hoped that there would be a
spiritual awakening, that a thirst for souls might be cre-
ated, that habits of praying daily for the conversion ol

nations and people, as well as for individuals, might be
fostered, and the results indicate that the plan is feasible
and productive of untold good.

TWENTY THOUSAND CHILDREN PRAYING.

So far the work has been propagated chiefly through
The Sunday Companion. There are no fees attached.



The Missionaky Movement Amono the CmLonEN 57

To meet a demand from many scliools a cross liss
designed and manufactured for the Knights; and" it hasbeen found that the little cross is a good aid in the move-ment as may be realized upon reflection. The Editor ofIhe Sunday Companion has been the General Secretary,
st/t«!

letters received, have been classified according tostatej and filed under the direct supervision of the Gen-
eral Secretary. Two columns in “The Sunday Companion’
ave een given weekly to notes, comments, correspon-

deuce, stories, and such matter as might best promote the
work. There IS now ready for the printer a little pamphlet
containing about the same matter.
The General Secretary has written hundreds of letters

to schools and individuals with the request that all the
children be urged to join—and. also their parents and
friends. The results warrant not only the continuation of
this work, but its extension, and to this end several effi-
ci^t young women will aid in the work this coming year
There are a large number of Knights of the Cross in

Canada, Nova Scotia and New Brunswick. It is a pleasure
to know that the children of the Indian and Colored Mis-
sions are most zealous in this work. They not only seem
to be faithful in saying the prayers, but they enlist new
members; they write that they want a share in the great
work of converting America, and their letters are most
interesting.

Some of the extension work planned for next year for the
Knights of the Cross, is to continue publishing letters from
the Knights, but to demand that more letters contain items
of general interest, as accounts of conversions, allusions
to stories or historical matters pertaining to missionarv
work in America, mention of books and pictures connected
with the work, etc.
The Sunday Companion correspondents have sent in some

stirring hymns for the Knights of the Cross. They have
been published in the Companion, and have been used in
many schools. No special music has yet been arranged for
any of these hymns. An effort will be made to develop the
music as well as the literature for the Knights of the
Cross.

THERE WILL BE A MILLION IN JUNE, 1910.
M hen the month of the Sacred Heart of the year 1910

comes to us, please God, we hope to say that at ' least one
million Knights of the Cross are praying daily for the con-
version of America,



58 Tub Missionary Movement

Since the days of oiir Lord there has alwa3^s been mate
rial for a vast amount of missionary literature. One writer,
Kev. Itichard Walter Alexander, evidently an xVmerican, is
doing- a work similar to that needed for the schools of the
land. The child Avill read or listen to the story when he
may not understand or heed the sermon. We need stories
that will foster the missionary spirit-stories written for the
ATiiing. Jf the story is told aright, it Avill not matter to
the child' whether the character portrayed or the incident
mentioned belongs to antiquitj^ or to onr own day. But
‘Told aright” means much. The story should create a
mental picture that will make the past seem as the present.
An incident of today that is not photographed on the mind
so as to be reproduced at will, has little to do with influ-
encing life. Children love the wonderful. W^here is there
more material for the Avonderful than in the lives of the
saints who were missionaries? Take that thrilling narra-
tive of the couAmrsion of Saint Paul. TVliere is the little

booklet—fiA^e cent book, if you please—that makes the
storv as interesting as ^Mack, the Giant Killer,” or the
niATliical rescuers of beautiful maidens confined in caves
for hundreds of years? The Catholic pioneers of America
are worthy models for the imitation of our youth. We
must put life into what we saA" or write; make our charac-
ters live, move, talk, smile upon the children and bless
them. Let us stud^v the faiiw tales, the old legends of giant
and dAAmrf, of leprechaun and banshee, and the lucky man
Avith the seven-leagued boots, and do not forget the mov
ing j)ictiires of today. The baseball contests teach us a
lesson

;
if aa’o can’t be great pitchers or catchers let us at

least be first class rooters.

THE STORY TELLERS^ LEAGUE.

In connection Avith the Confraternity of Christian Doc-
trine, in the Archdiocese of Kew^ York, there has been
formed a “Stoiw Tellers’ League.” The object is to develop
power among teai'liers and others to tell or write stories
suitable for chi Idem. Thev^ give considerable attention
to missionarv literature for the A'oung; and the.v regard the
stoiw method as an inpiortant form of imparting informa-
tion, of fostering s])iritual life, and of directing activities.
theA’’ consider the storv best for fostering obedience, charity,

loAm of the sacraments, devotion to saints, and all devo-
tions and good habits. So far these stories have been
published only in ‘Yhe Helper” and ^Yhe Sunday Compan-



Among the Children 59

ion/’ but next year the ^^Story Tellers’ League” will begin
publishing books—little books that may be sold for from
five to twenty-five cents each. Anyone desiring to commu-
nicate with the officers of this League may address The
secretary, Care of ^‘Tlie Helper/’ 235 Broadway, New York
City.

A most important work done by this ''Story Tellers’
League” is telling stories in Sunday Schools, in day schools,
in orphanages, for sodalities, and for children’s parties.
If there is a book that will aid in the work it is always
mentioned. Can’t we fill the land with "Story Tellers’
Leagues?” Some of the members may specialize on mis-
sionary stories, others on First Communion, or Confirma-
tion stories, and other departments, as needed.
The most powerful educational factors today are the

newspaper and the theatre. The wise teacher—and the
missionary is the teacher who should be the wisest of the
wise—is the one who can in a spiritual sense take the light-
ning that kills, and harnessing it, control it, attach it to
right machinery, and make it the servant to aid life unto
salvation.

Father Doyle: All through the Sunday Schools of the
Protestant churches the little tot is taught to think and
act about missionary things. The missionary box is put
before him; he is taught to give. The Protestant Sunday
School literature is full of missionary sayings, missionary
stories and references, so that the whole missionary field
is kept before the Protestant child constantly, and if today
Protestant churches give upward of a million dollars a
year, it is simply on this account. Father J. J. Burke is
editor of one of the most influential juvenile papers in the
country, known as the Young Catholic in the beginning, now
as "The Leader.” It has been in existence now for thirty
or forty years, and under his editorship has increased in
influence, and emphasizes the value of missionary work.

Father Burke : There is nothing which gives a child a
greater knowledge, love and enthusiasm for the doctrines
and teachings of the Catholic Church than trying to spread
them among his companions, either through his own
example, or by giving what little help he can to the Cath-
olic juvenile paper. It is surprising to know the lastin®’
influence on the children of their reading when very youn<?
I have been running in my paper stories of modern martyrs!
men who are almost in our own time and age, of their
lives and missionary sacrifice. From the letters received



GO The Missionary Movement

from cliildreu I am sure these stories are planting seeds
which will give fruit in the years to come.

Father Willms: I wish to say a few words in regard to
the Holy Child Association. The Fathers of the Holy Ghost
who have been in Africa since 184.3, have sacrificed in all
500 of their men in the colored missions. They have over
100 stations there. About 75 per cent, of the members of
the Society go to Africa and every member of the Society
is pledged to go at the bidding of the Superior General.
The missionaries are the soldiers of the cross. They carry on
the war; they sacrifice themselves

;
but, when a great general

was asked the first condition for an army he said it is
money, and the second condition is money, and the third
condition is mone}'. Money is the sinews of war. Children
furnish more of the sinews of war to the missionary armies
than grown up people. This Holy Child Association has
existed since 1842. With a donation of one penny a month
since 1842, our Catholic children have furnished 132,000,000
for the missions. The result of last year was |700,000. Suppose
the grown up people gave five times as much as the children

;

you would have three million and a half in a year, if we have
as many grown up people as children. In fact we have only
11,200,000, so that it is plain our Catholic children are far
ahead of the grown up people with their charity.

Father Kellej’ : Father Busch has suggested that the
Extension Society publish Father Shyne's paper. The Church
Extension Society will be glad to print any papers that are
considered necessary for the missionary work. I will pledge
myself to do the best I can. Mrs. Burke said in her paper.
“If we can’t all be pitchers and catchers we can at least be
good rooters.” I wish to add that one of the things that
insures fairness in baseball games is the knocker, the fellow
who has a habit of throwing bricks and bottles at the umpire

;

I would like to take the position of knocker because Mrs.
Burke's program does not go far enough. There are two
great evils to face in the Catholic Church in the United
States, one is the tendency to express every generous impulse
in the form of brick and mortar. We seem to imagine that
the only way to show good will is to build a church, and when
that is done to resort to some exercise that has prayer in it
and nothing else. If we turn some of the good influence
that we put into our prayer societies into the practical
needs of the missions we will be nearer the missionary idea.
Father Doyle knows that we are only groping in the dark.
Church Extension has been criticized very severely because



Among the Children ()1

we imitate Protestants. We imitate Protestanis because they
have been successful in one need of the missionary work;
they have the funds to carry on their work. This morning
when the suggestion was made by Father Evers that we get
the priests of the country to present a Chapel Car, the ob
jection was made that* you don’t know how they will take
it. That is not the trouble; the trouble is we do know how
they will take it. If the missionar}^ movement in the United
States is to be successful it must get to the people, and it
can only get to the people through their pastors, and all
our efforts ought to be directed to this.

Father Swint: The question is how are we going to stir
it up; there is no use talking about the need of it. We are
here to supply the remedy. We have in this country a great
many small organizations dividing our forces; what we
need is to get all these things together; for instance we
could send a man around from parish to parish, perhaps
without taking up a collection, and talk about this work;
the people do not know anything about it; most of the
pastors know very little about it. There ought to be some
kind of unity in missionary work

;
one thing that ought to be

done is for the promoters of this work to have delegates go
about the country and give a sermon on the scope of the
work of this particular association, not connected with any
collection, so that the pastors will not object, and then the
work will be brought before the people.

Father Murphy : I heard Father Kelley’s address at the
Chicago Congress, and had occasion to read some very
critical reports of it. There is no use expressing surprise
or discontent at the fact that there are so many Bishops
and ecclesiastics who take little or no interest in foreign
missions. It is for this reason that this country, up till now,
has been a missionary country. The idea has been implanted
in a great many of the clergy that since this country is a
missionary country, they were fulfilling all their mission-
ary obligations when laboring for it alone. It is the object
of this meeting and of the meeting in the years to come to
impress upon the people through the clergy and to impress
upon the Bishops, the fact that the ecclesiastical situation
in America is today changed, and where twenty or thirty
years ago priests were struggling to keep their own people,
and to build the necessary churches, in most of the dioceses
the object now seems to be to find some use for the surplus
money, clergymen spending as much as |100,000 for decora-
tions in the interior of the church, and |25,000 to |30,000 for



G2 The Missionary Movement Among the Children

an altar. All sense of tlie obligation of the Church in this
country, towards missionary Work, either at home or abroad,
seems to be wanting. There is not a large diocese in the
country that could not supply sufficient funds to support
the outlying districts, and also, to support those places
further afield Avhere priests really f-aii not live. The Pro-
testants surpass us altogether, and it is a remarkable fact
that even in France, the Ih’otestants contribute compara-
tively more than the Catholics. We acknowledge the Avork
of our missions and our priests

;
but the Protestants support

their foreign missions.



UtaltmtB in tijf llnitBb §>tatpa

Father Doyle : T wish to congratulate the Conference on
the honor and great benefit about to be conferred upon it.
Few priests in America have equalled the achievements of
Mgr. Aloysins Fozzi, of Trenton, in his work for the Italian
immigrant. He Avill read a paper on this most important
and ])ressing problem.

CONDITIONS AND PROSPECTS OF ITALIANS IN THE
UNITED STATES FROM A RELIGIOUS

POINT OF VIEW.

By Mgr. Aloysius Pozzi, Rector op St. Joachim’s, Trenton.

When Father Elliott invited me to appear before this
body of zealous missionaries, for the purpose of presenting
a statement of the religions conditions and prospects of the
Italians in the United States, the magnitude of the task
assigned to me and its many difficulties somewhat dismayed
me. As the aim of this Congress, however, is to bring prac-
tical suggestions to those who are working for the strength-
ening and upbuilding of the Catholic Church in America,
and to throw new light on the missionary problems that
are to-day confronting us in this New World, I gladly em-
braced the opportunity, and most willingly set about the
preparation of this paper, in the hope that I might be able,
from an active missionary experience of twelve years among
the Italians in America, to contribute in some small way
to the grand work for which we are here assembled.
The question of the Italian immigrant is much discussed,

and it is to be feared that not everyone who ventures
upon the discussion is fully competent. Even when the
writers or speakers on this question are free from bias,
it not fre(piently happens that thej^ have nothing new to tell
us that is ])ractical or serviceable. It is to be said too, that

the daily ])ress, in their search after the sensational, usually

manage -to complicate tlu' situation, with their fictitious
stories of Italian kidna])pers and the greatly-advertised
Black Hand and secret-society schemers. So recklessly have
some of these journals maligned the character of the ])Oor
immigrant from Italy, that the unsuspecting reader almost



G4 Conditions and Prospects op

takes for granted the worst that can be said of him. But
with all his faults, he is far from being as black as yellow
journals paint him. Indeed, there are many signs that the
fair-minded generally are coming to recognize the Italian
at his true worth, and to appreciate him as a potent factor
for the future well-being of this great Eepublic.
One of the most notable of these happy signs that the Ital-

ian immigrant is destined soon to come into his own, in
this land of his adoption, is a volume entitled. The Italian,
in America. The authors are men who speak from first-hand
experience of their subject, and there is no reason to suppose
that their favorable opinion of the Italian is infiuenced by
any outside consideration. They are Eliot Lord, Special
Agent of the United States Census Social Statistics; John
D. Trenor, Chairman of the Immigration Committee,
National Board of Trade; and Samuel Barrows, Secretary
of the Prison Association of New York. It is gratifying for
one who, from a life-long association with Italy and its peo-
pie, in their mother-land and in their new home on this
side of the Atlantic, knows their manner of life and customs,
and their character, to find in these United States govern-
ment officials such a truly sympathetic insight into the
nature of the poor immigrant, and such an appreciation of
his sterling sense of decency, his temperance, his honesty,
his industry, and his citizenship.

A TENDENCY TO RELIGIOUS INDIFFERENCE.

It is not my present purpose, however, either to praise or
to find fault with the Italian immigrant in America, but
rather to inquire into his religious status among us, with
the single aim of diagnosing his spiritual condition and of
suggesting the proper treatment for his soul’s sake.

The great spiritual malady of the Italian in America is,
I venture to say, his tendency to religious indifference. At
first blush this is very hard to account for, especially when
we reflect that it was precisely the Italian’s deeply religious
spirit, his intense Catholic faith and life, that made his
country one of the greatest in the world. What has brought
about this so great difference between the past and the
present? The change has been gradual. We can trace its
roots to the times Avhich ushered in the French Eevolution.

The atheistic and anti-Christian teachings of Voltaire,

Rousseau, Diderot, and the Encyclopedists, did not confine

themselves to the French side of the Alps. Their subversive

philosophy did its full work in Italy no less surely, though



Italians in the United States 65

less noisily, than it did in France. They sowed the seeds

of revolt against the Catholic religion and Christianty. It

was from them that Mazzini, Cavour, Garibaldi, and other

Italian agitators and writers imbibed the poison which

they freely distributed to their fellow-countrymen. For a

century or more Italy has taken its philosophy and social

science very largely from the French, whose footsteps it has

disastrously followed. No wonder, therefore, that irreligion
is rampant in the universities of Italy, and that indifferent-

ism reigns in the common public schools. The war on Christ

has been waged ceaselessly and with Satanic ingenuity for

several generations, until even the very symbol of our Cruci-

fied Kedeemer is banished from the walls of the class-room.

The text-books of history that are put into the hands of the

little ones are instinct with a spirit that is hostile to religion

and to Christ Vicar on earth. At the peril of their official

heads do the professors and teachers in the government

schools dare to show any sympathy with, or practice of, the

Catholic religion. On the other hand, knowing that pro-
motion aw'aits any symptom of anti-clericalism, many are

not slow to make show of their irreligion, by attacking the
clergy and the Church. What effect this must have on
their impressionable pupils is easily imagined. Add to this,
the derision and contempt to which the children Avho come

from practical Catholic homes are subjected in the class-

room, the playground, and in the streets, and it is not diffi-

cult to account for the large measure of religious indiffer-

ence that is found among the Italians in America, Avhether

they be professional men or day laborers.

FREE MASONRY A FACTOR.

Another powerful instrument in the undermining of the

Faith in Italy is Freemasonry and its allied organizations.

The secret societies have long held complete control of the

Italian government, just as they have been absolute rulers of

the French Eepublic. In both countries they have devoted

themselves almost exclusively to a policy of destruction,

their chief target being the Church of Chirst. By every

known means, fair or foul, they have sought to injure and

kill the verv spirit of religion, and obliterate its every trace

from the mind and lives of the people. Through the national

and municipal organizations, the barracks of the soldiery,

the workshops and factories, schools and colleges, the

press and the theatres, they have wrought to spread hatred

of Christianity. In the halls of legislation they have framed

laws against God’s Church and her ministers. In the public



66 Conditions and Prospects of

squares they have erected monuments in honor of the
enemies of religion, and they have organized demonstrations
to give vent to their blasphemies against God, until 1he
very atmosphere of the nation is charged with the poisonous
vajiors of unbelief and materialism. Our immigrants before
coming here have had to breathe this miasma, and it is small
wonder that their faith is anything but robust.
The political factions in Italy constitute another element

in the conspiracy against religion. The lot of the Catholic
who has had the courage to stand by the sacred rights of
the faith has been relentless persecution. Persecution, in

its many forms of calumny, perfidy, espionage, and boycott,
has been employed against the Catholic who dared to act
contrary to the behests of the party in power, until the
spirit of -all but the lion-hearted was broken, and only the
heroic were left. Of the latter class, needless to say, not
many are to be found among our Italian immigrants.

SOCIALISM ANOTHER BITTER FOB.

Socialism is another bitter foe of the Church in Italy.
The t}^pe of this much-misused word that is found among
our immigrants is that which calls for the overthrow of
conditions as they exist to-day, the destruction of all order,

social, political, economic, and religious. No God, no
Church, no authority, no property, no law. It is anarchy,
pure and simple. In some districts in Italy it has got such
a hold on the i>eople that there is a continuous quasi-revolu-

tion. Churches are deserted; children are left unbaptized;

free love is practiced. The great organ of this socialistic
propaganda is a weekly published in Pome itself, UAsluo.
And, if I am correctly informed, this scuiTilous sheet is
reprinted to-day in New York City. To even the clean-
minded among the infidels this periodical is revolting. Its
stock-in-trade are cartoons that depict God as a puppet^
and in countless shameful ways revile and ridicule His
Blessed Mother and the Saint. The Sacraments instituted
by Our Lord are spurned in its pages as cabalistic rites and
deceitful mummeries; the Pope and the hierarchy aie
insulted and calumniated, and un-Christian names are sug-
gested for the children. Its slogan is that the priest is the

enemy of the people; and against him therefore it urges
implacable and bitter warfare. Each week it sends its
thousands of copies into the hands of the young, and is car-

ried by the government’s postal officials into the homes of

the people on its work of destruction and deviltry. What



Italians in the United States (>7

wonder then that our immigrants are alienated from the

religion of their forefathers.

A NEGLECT OF CATECHETICAL INSTRUCTION.

The evils that have been enumerated so far are those which

come from the people’s spiritual enemies. There is, how-

ever, another agent at work against the religious Avelfare

of the people in some parts of Italy. It arises from the

self-confidence of the priests, and—I must say it, however
reluctantly—the remissness and carelessness of many in

giving religious instruction. In the mountain districts,

especially in the South, Avhence come most of the Italians

to America, the Catechism is piteously neglected. It is well-

nigh discouraging to find some young men and women fresh

from Italy Avho are unable to say even the Our Father and

the Hail Mary. They come to be married, it may be, and

they have not so much as made their First Communion, oi

Confession even. Such cases are infrequent, of course; but

it is only too common to find a deplorable lack of knowledge

of the very essentials of religion. In part, this is due to

their illiteracy, no doubt; but that is not the whole story.

And the pity of it is, that when they come to this NeAV

World, they must meet very different conditions from those

in their mountainous homes; there the dangers of prose-

lytism, of false teachers, did not threaten them as they do

here.

If I have painted a dark picture of the religious status

of the Italian in the United States, it is because the reality

is at least equally dark, and because there is serious danger

in deceiving ourselves by introducing into the canvas lights

that do not really exist. We grieve that the spiritual^ condi-
tion of our people is so sad, and we realize that it is only

by facing it honestly that Ave can discern Avhat is best to

do to repair the ravages of the enemy.

BUT A DEEP-ROOTED SPIRIT OF RELIGION.

We take heart, hoAA^ever, in the knoAvledge that, side by
side Avith indifferentism, there resides in the

Italian breast

a deep-rooted spirit of religion. It is a religion,
no doubt,

based nioie on sentiment and tradition than on intellectual

conviction
;
it belongs to the heart rather than to the head.

But the religious sense does exist there, and Avhilst it does

there is abundant room for hope. It manifests itself in a

notable manner under certain circumstances, as on the

feasts of some saint, or on the great solemnities of the

church year.



68 Conditions and Prospects op

On these occasions our immigrants, in surprising num
bers, go to Mass and assist at the other religious celebra
tions in honor of the day, whereas, unfortunately, not one
tenth of them hear Mass on Sundays. Question them about
their missing Mass and not living up to their faith, and
they will answer lightly that they have no time for such
duties. They will promise cheerfully to do better in the
future, but without any serious intention of keeping their
word. Or they will put one off with the miserable excuse
that they cannot afford to go to church, because they have
nothing to give. In Italy they were not asked to contribute
to the support of religion, and they find it hard to realize
the necessity of doing so under the altered conditions of
life in America. I would bespeak, in this connection, the
kind indulgence of the American priests, who, accustomed
to the generous spirit of their flocks, find it hard to excuse
the seeming parsimony of the Italian immigrant. The truth
is that he has not yet learn that he must support his church
and his priests, although he is rapidly realizing his duty
in this regard. Poor though he is, and by nature economi-
cal and thrifty, our immigrant is good-hearted and ready
and willing to extend a helping hand to. those in need. He
observes faithfully the Commandments of God even though
he neglects the precepts of the Church. His family life is
clean and admirable, and notable for the fidelity between
husband and wife, and for the dutiful behavior of the
children towards the parents.

It is natural to expect that the country of their birth,

with its sunny sky and warm clime, has left its impress on
their temperament, which is ardent, somewhat excitablei
and impetuous under provocation, but withal tender and
sympathetic. Our immigrant is by no means the unre-
strained desperado that a sensational press has tried to

make us believe he is. Nor is there among them, despite
the newspaper reports to the contrary, any widespread crim-
inal organization. The Mafia, the Camorra, the Black
Hand, and the other conspiracies of which we hear so much,
have very little hold on the Italian in America. A careful
examination of the Police Court reports, from all parts ot

the United States, proves that the Italians are below the

average in crime, when their record is compared with that
of the foreign-born or native population. Personal experi-

ence and long association with the Italian settlements in
New York has led Jacob Kiis to say: “With all his conspicu-
ous faults the swarthy Italian immigrant has big redeem-

ing traits
;
he is as honest as he is hot-headed ; there are no



Italians in the United States G9

Italian burglars in the Kogues’ Gallery; the ex-brigand toils;

peacefully with pick-axe and shovel on American ground.

The Italian is gay, light-hearted, and, if his fur is not

stroked the wrong way, inoffensive as a child.”

HE SELDOM IP EVER ABANDONS HIS FAITH.

Although the immigrant’s knowledge is far below what

it ought to be, his habit of religion, centuries-old product,

is so strong that he seldom, if ever, abandons his faith for

any other religious persuasion. He may be induced by
poverty and sickness, or bought by bribes, to attend non-

Catholic religious services ; but it is only for a time. He is
a Catholic or nothing. Notwithstanding this, various prose-

lytizing agencies and societies are at work in our Italian

colonies, seeking in every possible way to capture these poor
immigrants. They may build houses of worship for the
Italian, give him non-Catholic books and lectures, organize

clubs for him, provide work for him when he is unemployed,

distribute food, clothing, medicine, and coals, with the

object of attaching him as a member of their churches ; but

their efforts are in vain. For in his heart he knows but one

faith. Even if for a time they deceive him, in his present

ignorance of the speech and ways of a new land, he comes

sooner or later to know the difference between their imita-

tion and the real Catholic Church, and then he leaves the

counterfeit, even though unfortunately he does not ally him-

self actively to the Church of his fathers.

Experience has abundantly proved that the Italian in

America invariably turns to the Church when about to die.

no matter how carelessly he may have lived. During twelve
years of missionary work among them here, I can recall

only three instances of their refusing the last Sacraments.

One case was that of the wife of a militant socialist ; another

that of a Protestant minister’s father; and the third was of

a person who was racked with delirium, and in this last

case Extreme Unction was administered. Our immigrants

are all buried in Catholic cemeteries and according to the

Church’s ritual. It is thus seen to be an indisputable fact

that, in as far ds they do or will look to any religious

ministration, it is to the Church or their father thas they

look, and to that exclusively.

In this fact there is at least some consolation. It gives

us heart to work for them and to build for them the churches

where they may receive the necessary instruction in their

faith and the sacramental assistance, which is our sole hope



70 Conditions and Prospects op

of bringing them to the practice of a truly Catholic life.
For the adults amoiKj them, it is necessary that priests of
their own nationality be supplied in adequate numbers.
Onh^ these can work successfully among the grown-up immi-
grants from Italy, because only Italians born can be
expected to understand the various dialects of the country,
and sympathize thoroughly with their manner of life and
ways. It is a fallacy to suppose that a fair knowledge of
the Italian tongue and temperament and a goodly measure
of Christian zeal is a sufficient equipment for the successful
missionary among our immigrants.

CATHOLIC SOCIETIES ARE DOING SPLENDID WORK.

In many of our large cities Catholic societies have been
organized for work among the families that congregate in
the congested Italian colonies. I am most happy and thank-
ful to say that these organizations are doing splendid work.
Their zealous and generous strivings have our entire sym-
pathy and deep gratitude, and it is our earnest wish that
they may grow and continue to enlist the interest and sup-
port of our fellow Catholics everywhere. That is the great
Catholic need to-day, for the adult portion of our Italians

—

support, financial support mainly, until they see (and thank
God! that time is ever nearer and nearer at hand) that they
must themselves bear the burden of building churches, erect-
ing parish schools, and maintaining those who devote their
lives to their service for God’s sake.

The priests for the American missionary field should be
recruited from the colleges and institutions in Italy, and
selected for their practical knowledge of the Church’s teach-
ing and for their tried and seasoned probity of life and
Christian zeal. It should be a fixed and fast rule that every
newcomer serve an actual apprenticeship of some time as
assistant under a proved American pastor. For it is not
to be expected that any man can come to a new country and
assume at once a charge which will bring him into close
relationship with many strange problems, often of a most
novel and delicate nature, without danger of grave and
costly errors of judgment and execution. The greatest care
should be exercised by the Ordinary in admitting into his
Diocese any priest whomsoever for work among the Italians,
because the temptations are great and insidious, and not a
few have unhappily been overcome by them. Another safe-
guard for the priests, and one which my own Eight Keverend
Ordinary, the Bishop of Trenton, has adopted with excellent



71
Italians in the United States

results, is to appoint an experienced
priest as Oflicial Visi-

tor to advise and guide the rectors of
the Italian parishes,

and to put them in the way of knowing
how the various

parish matters are successfully
adjusted in the regnlai

American parishes.

THE CHILDREN OF THE ITALIAN IS SAVED
ONLY BY THE

PAROCHIAL SCHOOL.

I come now to the very nub of my subject,
namely

,
the

children of our Italian immigrants. Here
lies at once the

great hope and the great danger for the
faith among the

people from the peninsula. It is assuredly
good and neces-

Lary to build churches and chapels for
our immigrants, but

I venture to sav that it is even more
important to set about

the building of^the spiritual temple in
the minds and hearts

of the little ones. And I am convinced that the
most prac

tical way of accomplishing this is by erecting
and maintcy

ing good Catholic schools. These are
the nurseries of the

coming generation, and in them is the
glorious promise of a

robustly Catholic population. The most
serious of

students of the social sciences are prone to
picture the bright

prospects of the younger generation of

life of this great Eepublic. They unite in
unstinted praise

of the quick-witted, strong-thewed,
industrious, clean-lived,

ambitious young Italians, whom they see marching
wi i fcUie

foot onward to the foremost rank in the best
walks of Ameri-

can public, professional and industrial,
life. Meantime our

paramount duty is to surround their school
years w^^^

^
distinctly Catholic atmosphere, and this

is possible only

through the parish school. The brief lessons
taught in the

Sunday-school are soon forgotten, if during
the rest of the

week the pupils are suffered to live
amid Protestant sur-

roundings. In the parish school the
children will revive

a training in the rules and doctrine of
the faith and will be

in constant contact with the priest and
sisters, who will be

able to counteract the evil influences
that beset their pupi s,

and to instil the Catholic spirit and vigor
which will redound

to the everlasting welfare of
their adopted coiintiy.

In this connection I make bold to offer a
suggestion—

the organization of a ^^Catholic
School Extension Society.

Call it bv what name von will, but let us
have the realiti,

an association that will take ud the
work of establishing

something like adequate Catholic
primary school accomo-

dation, especially in our congested
colonies m the great

industrial centres. Let the society
have as its chief aim

and object the erection and
first-class maintenance in every



72 Conditions and Prospects op

respect of these elementary schools, so that our little boys
and girls may not be forced to attend the Public Schools.
If this ideal could but be realized and realized quickly, in
a generation we would have no Italian Catholic problem
on our hands; but we would save hundreds of thousands of
splendid young Catholics to the faith, who would be the
very flower of the Church in America and a blessing to their
benefactors and their adopted country, this blessed land of
liberty. I beg my hearers to take this suggestion to heart.
Come and assist us to build parish schools for our children

;

and in a few years, we shall be in a position to recompense
you for the loan in a hundredfold measure. If in our help-
lessness you do but come to our relief whilst yet it is time,
our children, and our childrens’ children for all time will
rise up to bless you and stand with you in the future,
shoulder to shoulder in every good work for God and
country.

Father Elliott : Monsignor Pozzi speaks from the platform
of much solid success in the line of his own recommenda-
tions. We ought to extend to him our sincerest thanks
for he has given us the things we want; he has opened the
doors of the hearts of his Italian countrymen to us. We
cannot but love the Italians; it has been the providence of
God for the past three or four hundred years for us to select
our rulers, the Vicars of Christ, from among them.

Father Grififin; I believe the Apostolate throughout the

country should have money to help the Italians. The Pitts-
burg Apostolate has worked with the Italians in the Pitts-
burg diocese for some years, and during that time has estab-
lished ten different parishes. We gave them priests from
Italy, whom we instructed in the method of Apostolate
work, without which it is almost impossible for them to
succeed. Some of them turned out to be excellent mission-
aries; others went back to the old country. The hardest
immigrants to reach are those in the country districts.
They are generally very ignorant of their religion. They
need the same attention and consideration as non-Catholics,

Father Kelley : We come again to the practical end of
mission work, where the whole question is financial. To

have schools we must have money. You can get the money
if you want to. Father Haley says go to the Bishops. Can’t
we send the bishops our message and ask them to unite in a
movement to allow us to get into their parishes? If our

people in this country could only be induced to give a little



Italians in the United States 7:^

to the cause of missions, we would have millions with which
to build Italian schools.

Father Doyle: Here is a word of cheer from Father
Lambing on the subject. He says : “I will be a priest thirty-
three years on the 10th, and twenty-nine of them have been
here, where I have been in contact with all kinds of inimi^
grants. I believe I can safely say there has never been any
serious Church trouble with any of them that were origi-
nally in my parish. (There are now seven churches besides
mine in the territory I used to attend). Even the Italians
here are said to be better than those elsewhere. We have
about 70% of the children in school, about 18% of the men
and 40% of the women attend Mass and 10% of the men
and 30% of the women made their Easter this year. The
entire colony contributed |33.50 to the church last year.
There are four of the boys in the first communion class. If
my present assistant, an American who studied six years
in the Propaganda, Eome, is left with me, I think we shall
be able to do some good with the Italians. But I fear the
Church must be prepared to face the loss of three-fourths
of the Italian immigrants, if in reality she ever possessed
them, which I very much doubt.
“About a year ago, the Protestants brought here an Italian

renegade whom they ordained to teach the Italians. That
was before my present assistant was sent me, but though
neither of us speaks Italian, we succeeded in holding our
children, and he left. Now they have another who is to
open a school, to teach the children Italian, he says, but it
is really to draw them away from the Church. I think we
can run him out, too. You are aware that I know no
language but English, if I knew the Italian I believe I could
do something with the people; but I have succeeded pretty
well with all kinds of immigrants. If this gives me any
authority or weight in the discussion, I would venture to
say that if priests are to have any success with the Italians,
they should have a special preparation for the work; but it
would not be a good thing to let the Italians know that he
has been especially prepared for them. I believe an Ameri-

can who has studied in Eome without being spoiled there
would be the most successful among Italians. He should
be master of the language, and by having been in the Old
Country so long he will have learned it. The priest must
go after the Italians and go again and keep going. In a
few years he will get the children and some of the adults,
and by and by they will begin to support the church. But



74 Conditions and Prospects oe Italians in the U. S.

lie iiiiist not press ber claim to support too soon. He must
be a missionary in tlie best sense of the word. He must
not plunder. They are used to earthquakes in Italy and
also to balmy weather and the most beautiful sky. They
are as shy and hard to catch as a brook trout. Of course
if he is a missionary in the best sense of the word, he will
be always praying.”



Sfltun m tl|p ^muattpf Etufr
ISiSM* jp. 31- Ir^Bitaljatt,

of iFlortJJa Apostolato

So iimch has ben said and written already about mis-

sionary work in the South that there sems to be little left

for me to add. Five .years ago, full of the zeal engendered

in me at the Mission House, I landed in Florida—a stranger
truly in a strange land—armed with the truth which 1 had to
present, and fortified with what to Southerners, accustomed

to drawling exemplification of that language called English,

seemed a thick Irish brogue. No wonder that the audience
complained, at first, that they found it difficult to under-

stand a preacher, whom many styled the Anglicised French-
man. I noticed something wrong from the start, and to

my first convert T am indebted for my first real good lesson
in preaching, when one night he bluntly said to me.

“Brother, you must speak more slowly, if you wish us to

know what you are saying, and quit using big words. We
are plain folks down here and we like plain talk.” I applied
the remedy, burned some of the sermons I thought grand,

and started in to teach Catechism. The change was notice-

able. My audiences at once began to increase.
During my five year’s work, I have given about 85 mis-

sions, which with two or three exceptions, were strictly non-

Catholic, and instead of being discouraged, as some pro-

phesied I would be, T have become more convinced that the

ins]>iration to present the truth in all charity to the non

Catholic Southerner, was from God.

In about twenty-five localities I have been the first, and 1

may say the last, ])riest, to preach in yniblic, and in about
five of these my audiences were entirely non-Catholic.
Furthermore, I have preached in about as many non-Cath-
olic, as Catholic Church buildings. The number of converts

actually received has not been large and no one acquainted

with ail the conditions in the South would expect it to be.

But the amount of prejudice and bigotry removed and the

number of j)ersons really convinced, as a result of these mis

sions, will never be knoAvn this side of the grave. For, let

me say in ]>assing, to convince does not alwa^'s mean to make
Catholic, down with us. In many places a very special grace

is needed—the grace of martyrdom, no less. The atmosphere



76 Down On the Suwanee River

is so intensely non-Catholic, that Catholicism means ostrac-
ism. The minds of the Florida “crackers” have been poisoned
and it will take some time for the antidote of God’s grace to
effect a cure. In towns, of from two to five thousand in
habitants, so numerous in our state, Methodists and Baptists
predominate, and these organizations have about as much
influence on their members as any social club. They look
on an outsider, who comes uninvited to preach to them, as
an intruder, and if they do “come out” to hear him, it is
because of curiosity. They do not, as a general rule, come
to seek the truth, for, owing to the conflict of beliefs around
them, many have given up all hope of finding it. On the
second and third visits to such places, I have noticed a fall-
ing off in the attendance even of those who on former oc-
casions seemed very much interested, and on inquiry, I have
learned from non-Catholics themselves, that they are afraid
of being entirely convinced, and the consequences would be
terrible to them.

In more rural districts, however, the harvest is more pro-
mising, for country people seem to be more religiously in-
clined than their city brother, and the club spirit, already
referred to, has not yet engulfed them. Even our friends, the
Mormons, are gathering them in, and the zeal of the disciples
of Joe Smith, in spreading their erroneous doctrines, is
enough to put us preachers of the true Gospel to shame.

OUTLOOK IN FLORIDA PROMISING.

All things considered, the outlook in Florida is a good one.
The efforts of our priests in the past, have with one or

two exceptions, been concentrated in the Eastern section,
with the result that nice little parishes have been organized
and they are now being attended to by a corps of zealous
priests. The consequence of this concentration, or partial
neglect of the Northwestern portion of the diocese, has been
the ignorance of true Christianity that now pervades that
entire territory. The lukewarm Catholics have grown cold
and their children are following the crowd. One notable
instance presents itself to me now; that of an Irish con-
federate soldier who settled in that territory after the war.
Pat thought himself dying some time ago and got some one
to write to headquarters for a priest. The message was
delivered to me, as one acquainted with his section of coun-
try. On the way I had learned from the mule driver, that
Pat had joined the Baptist Church a few weeks before. At
the earliest opportunity, I questioned the Apostate and he
admitted being baptized in the nearby swamp by a hard



By Kev. P. J. Bresnahan 77

shelled preacher. “But Father,” he said,
in explanaBon,

“I never meant to leave the Catholic
Church, only these

folks around here have been reading out
of the Bible how

Christ was put into the water and came out of
it again, an

I just wanted to be on the safe side,
as I ^

very long to live. But I am a Catholic yet and
I do be telling

people that the Catholic priest is
the only one who

has any right to teach, and now Father
I want you to te 1

me who was Jackaria, (Zacharias?)
I have been telling n.y

family and the neighbors that he
was a Catlmlic piiest an

that the people used to go to
church, or what they call a

temple, to leLu from Him.” I
remained some

Pat and family, who were all supposed
to be^ "

ureached in the neighboring school
building and succeeded

Fn getting Pat and some others
on the straight P^th o“ce

more. It would surprise you to know
how many Sullivans,

Flanagans, Mahoneys, Dolans, aye ,
yes, and Muij y®

wild among the pine and magnolia trees
of Florida. Ha^rag

heard so much against Caholics in
general, and priests m

particular, the people of this section
look on one with suspi-

cion. On better acquaintance, however,
they soon ojjange,

for they find, from daiiy intercourse
with a priest, that he

is iust the opposite to what they imagined
him to be. I have

in mind, as I say this, men, who on my first
visit to

town were in favor of driving me out and
actually threatened

to do so, and yet are now iinmbeied
among my best

friends in the State. If no other result
followed our mis-

sions in the South, than the destroying
of P'^'®ju'iice

bigotry, preparing a way for the truth, our
time would b

well spent, for as every missionary
knows, no seed will

thrive in a ground encumbered with rank
grass and weeds.

It does not make a man feei good for the
time being to

find a notice tacked on the door of the
hall in which he is

preaching, threatening him with death unless he leaves
town,

or a question in the question box.
“How long would it

take you to leave town if you were ordered
out?” But,

when all is over, he can afford to laugh at that
cree})y feel-

ing. It is wonderful what can be effected by a little
charity

and kindness in cases where it is difficult to be
charitable or

kind.

I remember a short time ago, whilst preaching in a school

building, the equilibrium of my little congregation was dis-

turbed by the boisterous entrance of a young man,
very much

the worse from what he called “tiger booze.’ When he saw

complete silence welcomed him, he bravely walked
to the

front and settled down on a vacant seat, right near
me. 1



78 Down On the Suwanee Kiver

con tin lied iny discourse and when my friend noticed that at
one time I was gettino^ a little bit oratorical he rose and
seemingly in good faith, reached out his hand to me ex-
claiming: “That’s right, Captain, I believe that, let us shake
on it.” I gave him the right hand of fellowship, and with a
smile, asked him to keep quiet just for a few moments.
Down he squatted on his seat and, in lr!s eageiness to cnm
ply with my request, went to sleep. His poor mother left
in disgust at her son’s actions; but the next night she ivas
back again, and, after the regular to])fc of the evening was
discussed, I' said a few words on drinking. The old lady
was so touched by what I said as well as bv mv kindness
to her unworthy son, that she came forward a few nights
later and asked to be instructed in the Catholic religion.
I might have thrown that son of hers out of the h-il!, for he
was a much smaller man than I, and there were others there
who would willingly have helped me, but cni bono?—what
was the use of doing that?
On another occasion when in answering the question “Will

only Catholics be saved?” insisted in my exoinliuin that
there is but one Lord, one Faith, one Baptism, and one true
Church. A deacon in a neighboring church, stood up and
said “That’s not so, sir.” Just as if he had onlv sneezed,
I went on and explained our position. At the end when the
praj^er was over, he humbly approached the rostrum, begged
my pardon for his rudeness, and asked me for a book from
Avhich he could study Catholic docirine, which he confessed
he never thought of doing before. The Faith of our Fathers
was quickl}^ handed to him and I have reason to believe,
that he has since become a Catholic.
With others I insist we need priests in the South, and by

priests I mean men, who recognize their duties as predi a-
tores, as well as dispensatores. To get such men, we need
seminaries. If every seminary that trains priests for tfis

country was an Apostolic Mission House, America would
soon be Catholic.

: ^—
Father Doyle : It is certainly very delightful to hear that

inspiring and encouraging statement from Father Bresna-
han, who is a good type of a man who sticks to his work and
who has made good. During the past fifteen years the
Apostolic Mission House has supported in the various dio-
ceses of the South, each j^ear, from five to seven missionaries,
giving to each one |500, which of course is not much for a
missionary when he has to pay his railroad ex])enses
and hotel fare, etc.

;
so that during the past fifteen years



r>Y Key. P. J. Huesnahan 7!)

there lias been jiaid out from the A])ostolic Mission
sonie-

thini? like .f5,000 or |G,000 a year for this
work in the South.

From everyone in the South where our missionaiies have

done work 'through many years, the reports are exceedingly

encouraging and gratifying.

Father Handly: This paper is one of the most accurate

and entertaining, and comprehensive accounts of m ssion
work in the South I have ever heard. The signs of in-

hospitality towards missionaries in the South are merely

surrace signs; the missionary can trust with confidence to

the good will and the open-hearted hospitalitv of every com-

munity he enters.

Father Price ; Our system of work in North Carolina has

been to establish a center and to erect in reach of that center

as many chapels as we can; to attend these chapels and

permeate the neighborhood as far as possible with Cath-

olicity. From time to time we go from house to house to

meet the people at their firesides. We established a little
magazine called Truth and tried to get it into every Pro-

testant family around.

Father Costello; I am glad to be a missionary in Alabama
and proud to know that he can have a special influence

there because I am a native Alabaman. Missionaries galore
have labored over the South, they have had sucess, but if

they are not Southerners they have not had one-tenth no,

not one-hundredth part of the success they could
have hrd

if they were Southerners, because the Southern people
are a

])eculiar people and have ways, manners, customs, and

characteristics which no other people have, and unless a

man knows them like a book, he might as well never attempt

any missionary work in the South. What success I have

had in Alabama, I attribute to the fact that I have
most

scrupulously carried on the method of the Apostolic Mission

Union
;
there is no detail that I have not made a matter of

conscience, and I have not once forgotten myself by using

one sarcastic, unkind, or rough ex]>ression, and the result

is I have never had anything said to me that I would hesitate

to repeat before the most select audience.



so Missions Conducted by the

MISSIONS CONDUCTED BY THE ENTGIITS OF

COLUMBUS.

Bishop Keane of Cheyenne Inaugurates a
Great Movement

The Conference met pursuant to adjournment at 9 o’clock,
Friday morning, June 11th. After prayer, Father Doyle
read the following letters in regard to the work of Bishop
Keane of Cheyenne, under the auspices of the Knights of
Columbus, at Buffalo.
John L. Ahern, Grand Kiiight: However entertaining or

profound the speaker may be, the success of such an under-
taking as the series of discourses held at our Convention

Hall must depend in a large measure upon the organization
that undertakes the matter, and the intelligence and thor-
oughness of the methods they adopt. The interest of the
organization itself must be aroused and then through them,
and aside from them, the interest of the public. In arous-
ing the public interest we depended largely upon the press
and the press gave us generous space and treatment at all
times. When I had obtained the consent of Eight Rev.
Bishop Keane to come to Buffalo and the cordial approval
by Bishop Colton of the undertaking, and the endorsement
of the council, the matter was for the first time presented
to the public. I personally prepared an article setting
forth the purpose and plan of the discourses and delivered
it to all the newspapers, at the same time calling personally
upon each city editor, with all of whom I am acquainted,
explaining to them the scope and importance of the under-
taking and enlisting their interest and support. Then a press
committee, that numbered among its members one or two'
up-to-date, bright active newspaper men, kept the matter
before the public by presenting some new feature of it
every few days.
We reached the people through the churches to some extent

by sending out to the pastors of every Catholic Church, to
each non-Catholic minister a letter. Man}- of the Catholic

pastors announced and spoke very approvingly of the under-
taking, others “knocked” it, others said nothing. Some of
the ministers read the letter from their pulpits and ex-
tended to their congregation the invitation as requested.

The good Unitarian minister printed the announcement in
his church calendar.



Knights op Columbus 81

Each member of the council obtained ten invitation
cards to be distributed among his non-Catholic friends.

When the crowds once came to Convention Hall we had
an efficient corps of ushers and a good sized detail of police

under intelligent officers to handle them. Then we had a
little music by the Knights of Columbus Choral Club, and
the Eight Rev. Bishop Keane did the rest.

The first lecture entitled ^‘Reasonableness of Belief in
God” was scheduled for Sunday night, March 28tli, at eight
o’clock. We had announced that the doors would open at
seven thirty o’clock, but about six thirty o’clock the street

became so congested with people that traffic was impeded
and the police ordered the doors opened. Very soo-n after

seven o’clock the hall was filled to its full capacity and the

doors had to be closed. Both the police and the press

estimate that about three thousand people came and were
unable to gain admission.

Curiosity may have attracted a good many the first night,
but we did not need to depend on that to draw crowds for
the succeeding evenings. Bishop Keane’s discources sur-

passed our highest expectations. The matter of his dis-

courses, the manner of their presentation and the personality
of the man, broad, kindly and sincere, impressed all people
who heard him more favorably than any speaker who has
been heard for many years in Buffalo. With the exception,
I believe, of one night, the doors had to be locked from
twenty minutes to half an hour before the time for the
address to begin, and hundreds of people were turned away.
So great was the desire to hear Bishop Keane’s last lecture
on Saturday night, on “Why I am a Catholic^ that I made
the request in advance both from the platform and through
the press that Cqtholics refrain from crowding into the hall
before seven thirty o’clock so as to give non-Catholics, for

whom the discourses were especially designed, a chance to
get in and be seated. Notwithstanding this the doors had
to be closed at seven thirty o’clock on Saturday evening
and many hundred were unable to gain admittance. Many
hundred people stood for two hours each night listening to
the discourses and the answers to questions.

A half hour each evening was devoted to answering ques
tions, but several hundred questions sent in had to go un-
answered for lack of time. An hour was then devoted to
the discourse of the evening. The title of the six discourses
were as follows : “Reasonableness of Belief in God “What
Manner of Creed can Satisfy Man’s Religious Wants?’
“Jesus Christ, His Origin and Character;” “Christianity



82 Missions Conducted by the Knight’s of Columbus

and the Pope;” ‘^Christianity and the Bible;” “Why I am
A Catholic.” I think the marvelous success of these under
takings—at Denver and at Buffalo—opens up a field for
the Knights of Columbus to which they alone seem equal.

I wish to append a letter from Mr. G. W^. Lemon, who
represented the Buffalo Express with full and sympathetic
reports of the mission.

“My Dear Mr. Ahern : I do not see how I, an humble
newspaper man, can add any word to all that has been said
of the success of the recent Catholic Mission in Convention
Hall. Everybody knows what a success it was.

“First, I was impressed by the fact that the arrangements
made for the mission had been well planned, nothing being-
left to chance.

“Secondly, I was struck by the attenfion, those mixed
audiences—Catholics, Protestants, Jews and non-Christians
—gave the speaker night after night. Whether he spoke
of casual, every-day topics, with which all were conversant,
or devoted his discourse to necessarily profound arguments
and speculations involved in the theme of Christian evi-
dences it made no difference—there was the same respectful,
attentive hearing, even by the hundreds who stood in the
open spaces every night.
“And thirdly I was pleased with the manner and methbds

of the speaker. Bishop Keane. Beneath his kindly humor,
his keen wit, his rapier like thrusts of sarcasm, there seemed
to breathe the soul of a sincere and earnest man who took
his mission, if not himself, very seriously.

“Success was largely due to the fact that a question box
was used, all questions being answered publicly from the
platform; to the fact that there was no begging for money
for any purpose whatsoever, and the fact that neither the
Protestant Faith or the Jewish religion was attacked.
“Looming large, however, over all else is the personality

of Bishop Keane himself. The good Bishop with his strong
Americanism—a man after Archbishop Ireland’s own heart
—his lofty patriotism

;
his freedom from the manner ecclesti-

astical and the method autocratic
;
a plain spoken, winning,

sympathetic man, strong in his own faith, confident of his
Church’s position but at the same time broad and tolerant
enough not to damn all those who differ from him. Such a
man is bound to be loved by his own people and respected by
all, regardless of race or creed.”

Father Elliott : Relative to the matter of Qongregational
singing at non-Catholic missions, a proper assortment of
hymns is yet to be made. A good many persons are con-
verted to God by the music of religion.



SItjf Olljurrlf on Jlf? lotuwg

By Rev. Luke J. Evers_, Rector op St. Andrews^ New York.

Reverend dear Fathers: It is certainly a great pleasure
for me to have an opportunity to appear before you at this
Missionary Congress, and to take part in the deliberations,
and listen to the discussion that will take place among
priests from so many parts of our country. The motto of
the United States, seems to me to be one we could take in
the spiritual sense, “United we stand, and divided we fall.”
To me. It seems a pity that we priests do not come together
more frequently and express our ideas, our desires, our
hopes, and even our failures, one to another, and thereby,
from the association of ideas, understand and know better
how to advance the interests of souls, and to spread the
Kingdom of Christ in the hearts of men. It is unfortunate,
it seems to me, that there is not a better spirit of union
among the priests, as we are the Ambassadors of Almighty
God, to make known to men the way that leads from time
to eternity. There is too little union among us, as a whole,
with regard to the things that pertain to Christ, and the
salvation of men. I have often thought and meditated,
in the past, of New York where my lot is cast, on the
way the milk men and other men are out at three and
four o^clock in the morning, laboring for the acquisition
of a few paltry dollars, when we priests, at times, consider
it a hardship to rise at six o’clock, or thereabouts, to say
our morning prayers, perform our meditations and offer up
the Holy Sacrifice of the Mass.

It struck me only the other day when I entered a shoe
store with a priest, a friend of mine from out West, who
wished to purchase an extra pair of shoes before sailing
for Ireland. We had no sooner entered the door when at
least a half dozen clerks ran forward to us and said, “What
can I do for you?” The thought struck me, “Do we show the
same zeal, and do we labor, as zealously for the interests of
our stewardship, namely, the salvation of souls, as is shown
by the clerks in their zeal to sell a pair of shoes ?”

The prophet of old warned us when he said, “The people
will be as the priests are” and again we have that parable
that is uftlered by the prophet Ezekiel in the thirty-fourth
chapter when he said: “My sheep have wandered in every



84 The Church on the Bowery

mountain, and in every high hill : and my flocks were scat-
tered upon the face of the earth, and there was none that
sought them, there was none, I say, that sought them.
Therefore, ye shepherds, hear the word of God. As I live,
saith the Lord God, forasmuch as my flocks have been made
a spoil, and my sheep are become a prey to all the beasts
of the field, because there was no shepherd; for my shep-
herds did not seek after my flock, but the shepherds fed them-
selves, and fed not my flocks.”

Keverend Fathers, when we listen to these words of the
prophet, as Ambassadors of God Almighty, and as repre-
sentatives of Christ in this world for the spreading of the
Kingdom of Christ in the hearts of men, ‘‘iTo we not tremble
at the awful account that we one day will have to give of
our stewardship?”

Yes, Eeverend Fathers, if we must say it, the times demand
that we be more apostolic.
Keverend Father Elliott has asked me to come to this

Congress of priests, to say a few words to you upon the sub
ject of ‘‘Wreckage and Salvage.” Perhaps my position as a
priest is the most peculiar of any priest in the United States,
because people call me the “Printer’s priest,” the “Prisoner’s
priest,” and the “Priest of the Bowery.”

Some nine or ten years ago when I came to St. Andrew’s
Church in New York City, many of the printers would come
to St. Andrew’s to take the pledge because “the Father
Abbott would not allow them to enter the chapel when the
least sign of liquor was on them.”

You will notice that the terms they used were peculiar.
This comes down from the time of the first ages of printing,
when the printing press was in the monastery. Their printing
room is still called the chapel. When these printers came
to take the pledge, I would often ask them, “Do you come to
Mass?” and “Have you made your Easter Duty?” and they
would say, “Father, it is impossible for us to go to Mass
because we work fourteen hours on Saturday, and finish our
work about two o’clock, Sunday morning, and by the time
we reach home, and go to bed we are in the midst of our
sound sleep, only two or three hours then, and it is impossible
to rise and go to the parochial Masses.”

It was then that the idea came to me and a number of bril-
liant men who are on the press of New York that we might be
able to have a Mass early in the morning. When the idea
was broached a great many expressed themselves as totally
against it, however, after a delegation of the printers called



By Rev. Luke J. Evers 85

upon the most Reverend Ordinary of the diocese, His Grace
Archbishop Corrijjan, and after the matter and conditions
had been thoroughly talked over, and threshed out by the
printers, a request was sent to Rome, to grant permission to
start what is now known throughout the world, as the
Printer’s Mass.

I say the Mass every morning myself, and Reverend
Fathers, it would inspire the heart and soul of any man who
is a priest of God, to see that noble band of seven hundred
to eight hundred printers kneeling like little children before
the Altar of God at two o’clock every Sunday morning,
assisting at the Holy Sacrifice of the Mass, and offering
up to Almighty God, a prayer of love and adoration which
is due from every man to his God and his Maker.
When this Mass first started, many stated that it would

not continue, for no priest would be able to stand such a
strain, but Reverend Fathers, if you look at me you can
judge, for yourselves the truth of old saying, “Early to bed,
and early to rise, makes a man healthy.”

I don’t know Reverend Fathers, if the inspired writer
thought of the Printer’s Mass when he said there was noth-
ing new under the sun, but that I should think there would
be something new under the sun, if we could find the tomb
stone of a priest whereon was written that he had “died for
want of sleep.” No, Reverend Fathers, if we are inspired
with zeal for the glory of God, and salvation of souls, and the
extension of God’s kingdom on earth, if we have the spirit.
Almighty God will give us the grace to perform the work,
which we are allotted to do, but Reverend Fathers, we
priests, I fear, are not quite zealous enough.

The second work that I have, which perhaps, is a most
peculiar one, is my work with the Tombs and the courts of
New York. This work seems to folow me through life,
because I had the fortune or misfortune of being bom in
the famous village of Sing Sing, where I began my life with
prisoners, and I seemed destined to end it with them.

About seven years ago, the Most Reverend Archbishop
Corrigan spoke to me about looking after the prisoners in
the Tombs, and in the courts. Up to that time Mass was
said, and confessions heard occasionally in the city prison,
but when I was assigned to take up the work I found that
the ground had been thoroughly covered for a long number
of years by every sort of missionary except a Catholic priest.
There were ministers of every denomination : there were
Missionary Women of the Life-boat: and the Men on the
Rocks. It was therefore, only short time before I was



§6 The Church on the Bowery

able to organize among the Catholics a missionary band, and
thank God, owing to the help of the friends of the diocese
and the president of the New York seminary, we now have
besides four missionary women, with zeal perhaps, as great
as that of any priest of God, deacons and sub-deacons who
visit the Tombs once every week, and prepare these unfortu-
nates for the Sacraments from which many of them have
been absent the greater part of their lives.

Some perhaps, think this work a very gruesome one, but
I can tell you Keverend Fathers, that one of my great sources
of joy has been the work in the prisons. A man or woman
when they arrive at the prison are placed behind the iron
bars, where they sit in solitude. They are not speaking, but
thinking, and that is the moment when the priest or mis-
sionary or that angel of God, the Sister of Mercy appears
to them, that is the moment when their minds expand, and
bring them back to the days they made their first Holy Com-
munion, and Holy Confirmation, and the grace of God comes
upon them. From study of statistics it seems that we priests
and people have not been as active in this missionary work,
as men outside Holy Church.

There are over 30,000 men living in the lodging houses
of the Bowery of New York, men from all walks of life, but
who are “down and out,” men graduated from universities
and colleges, lawyers, doctors, professors, husbands sons and
fathers. Many of them have been sorely tried in the furn-
ace of degredation and affliction and are only waiting that
some one would cast out to them the life-line or whisper
to them a sweet word of encouragement and consolation,
and perhaps, they are saved. We are told of this in the
fifty-eighth chapter of Isaiah, when he said: “Deal thy
bread to the hungry, and bring the needy and harbourless
into thy house

;
then shall thy light break forth as the morn-

ing, and thy justice shall go before thy face, and the glory
of the Lord shall gather thee up.”

The past year of 1908 we had 41,700 men pass through
our mission of the Holy Name in the Bowery. We visit
this mission chapel every day, we have instruction every
Sunday and every Wednesday nights, and confession every
Thursday night.

The men come every evening and sit down in the reading
room and read Catholic books and magazines until 9.15, then
either the director or assistant says night prayers in which
all these unfortunates., to the number of 250, the capacity
of our chapel, take part. Then they retire for the night.



The Evangelization of the Neijrobs 87

Now let me say Reverend Fathers, that as a priest 27
years, that were I to express my opinion 1 would say that
if there is anything wanting in Holy Mother Church to-day
it is more zealous priests: We should labor more assidu-
ously, we should labor longer and better for the advancing
of the Kingdom of God. Reverend Fathers, we have left
the world in a sense, we have left it for the most glorious
cause on the face of the earth, “to battle for the souls of

men.” What we want is priestly priests, and less social
priests in the world, I am not here to criticise, but am
thoroughly expressing myself when I say that after 27
years of priesthood, we priests do not labor sufficiently
long or sufficiently strong for the extension of the King-

dom of Christ in the hearts of men.
Father Doyle: We thank Father Evers very much for

his most interesting paper, on a topic that brings new life
into our work.

Father Elliott. Father Evers’ example in instituting
the Printers’ Mass has stimulated imitation. In the neigh-
borhood of Herald Square the Franciscan Fathers celebrate
a Printers’ Mass. The Paulists Fathers in Chicago also
have one.

allfp SuangjUzattott of tijp N^grow

By the Rev. J. J. Plantevigne, of the Josephite
Mission Band

From time to time, since the Civil War, the question of
evangelizing the negro has been discussed by different de-
nominations and steps have been taken by isome to do the
work in real earnest. The Baptists and Methodists, as well
as the Presbyterians and Congregationalists, have sent men
and women in large numbers, and means in abundance, to
the South, where the negro population is largest, and es-
tablished schools and churches to give the negro an oppor-
tunity to learn the rudiments of religion and then to teach
it to other members of the race.

In this they acted wisely, because they at once created
an interest in the negroes themselves by giving into their
hands, as soon as they were able to manage them, both
schools and churches, though for some time they kept a
kind of vigilance over them.
The fact that all the members have not an active part in

the sustenance and government can be put forth as a cause
for the decadence of any institution or organization. In



88 The Evangelization op the Negroes

organic life it is a truism that members not brought into use
soon lose their capacity to act and become atrophied.

In regard to the negroes and the Catholic Church, this
is evidently the most logical reason to account for the great
leakage. The Negroes in America became Catholics be-
cause their masters were Catholics, and for this same reason
they became Baptists, Methodists, Presbyterians and what
ever else they were during and shortly after slavery. Among
the non-Catholic denominations, the negro was given the
liberty to conduct his service and to organize pretty much
according to the satisfaction of his own impulse and likings,
though these, at times, were crude. This liberty made the
negro feel that he was of some consequence and encouraged
him to make greater efforts to develop. Meanwhile young
men and women were training in the schools established
and taught by the white Protestants to replace gradually
the old negro exhorters and the white teachers themselves.
Now after, not quite half a century, the negroes of the differ-
ent sects are, if not as strong, certainly as well organized
as their white brethren, and though they are in most cases
entirely separated, having Bishops of their own and confer-
ences called and conducted systematically by themselves,
they have the sympathy and help of their white co-religion-
ists, encountering no jealousy or opposition.

With the Catholic negro, with few exceptions, it has been
entirely different. As a rule the colored man has been
looked upon and treated more as a protege of the congrega
tion to which he belongs than as a member upon whose
activity and individual effort depends the welfare of the
congregation

;
this is especially true where the number of

colored Catholics is small. This attitude toward the colored
man, far from engendering a healthful disposition, has
caused him to become indifferent toward his church and not
seldom altogether inactive.

Why have those in power so looked upon the colored
element of the Catholic Church? Is it because it showed
signs of unfitness to adapt itself to the requirements of the
Church, either intellectually, morally or financially? This
would not, and could not legitimately, be brought against
it by the zealous priest who has identified himself with and
worked faithfully among the colored people.

In our Catechism classes as well as in our schools where
the same advantages have been given, the colored children
have always acquitted themselves creditably in comparison
with the children of any race. In our college and seminary
where the colored youth has been given an opportunity he



By Rev. J. J. Plantbvigne 89

has always held his own, and not seldom excelled his fel-
low students of other races. To condemn an individual or a
people, one has first to put that individual or that people
to a test, and then if the test cannot be borne we are free
to condemn, but not until then. The test has been applied
to the colored people, both as individuals and as a peo])le,
and has been borne nobly, and admirably as is evidenced
by the constancy of the lives of Catholic colored men and
women living in the world, and such organizations as the
Oblate Bisters of Providence, Baltimore, Md., and the Sis-
ters of the Holy Family, New Orleans, La.
The negro has, since his emancipation, proved his ability

to accumulate, to invest and to appreciate the value both
of time and money. A look at our census will convince any
one of this. Is he willing to contribute to the support of
the church? Nothing is more evident. In the churches
where the colored man is allowed to rent his pew on an
equal basis with any other man in the congregation, he
does so. He contributes liberally to all subscriptions and
considers it a privilege; and this very often when he is
allowed to occupy only a back seat. The places where they
are allowed to rent pews are exceptional. This discriinina-
(ioii is usually the cause of the estrangement of those who
are in a position to contribute.

HOW TO WIN THE COLORED MAN.

\y\n\t must we do to win the colored man over to the
Till hoi ic Church, and after winning him over, what must we
do to keep him?
Many are inclined to make of these questions a problem

hard to solv^e; 1 say there is no problem at all if we go on
and do God’s work without hesitating on account of social
or racial conditions; but as soon as we begin to compromise
with principle we at once give birth to a problem insoluble
in its every aspect, a problem which will become more and
more entangled by every new method we advance for its
solution, and one which will ever stand impregnable to every
effort of the most zealous men we have in the field.
Why? Because we are to deal with a people who have

been made to feel that they are looked upon as inferiors and
who resent this most stubbornly. The respectable colored
man sits ill at ease in a Jim Crow car or a theatre, but his
very blood boils, his sense of religion rebels against a Jim
Crow system in the Catholic Church, because he associates
the Church with Christ, with God, who is “no respecter of
person.’’



90 The Evangelization of the Negroes

This discrimination against him, by some, has caused him
to mistrust the efforts of the most earnest among those
who have and are endeavoring to bring him to Christ, and
this is a deplorable fact, since among the white priests we
have men who are so earnest in their endeavors, so untiring
in their zeal for the welfare of the colored race.

To bring the colored people to the Church as a race we
must open its doors to them to their full width (I do not
mean a side entrance) and let them feel the influence of the
truths of Christ’s Church under the same advantages as any
other man. The veil of the temple was rent, giving equal
access to Jews as well as Gentiles; so in the Catholic
Church must all barriers be removed for the colored man
as well as for any other man.

To-day every inducement is used to draw people to the
Church

;
societies are formed, hails and gymnasiums are built

with every convenience for the enjoyment and improvement
of the young. If these are needed to draw and hold the
young of one race, can we imagine that we can induce, win
and hold those of another race by denying them in so many
ways the common privileges of church membership? Be lib-
eral with the colored man and you will win him.
Can you do this? No, as matters stand now, we cannot,

without compromise. Social circumstances constrain us.
This is deplorable, because by this compromise we lose the
one race and do not gain the other for God, since religion
is based on charity and charity and discrimination will ever
be at variance.

A PLEA FOR COLORED PRIESTS

Non-Catholics fitted young men in their best schools,
such as Oxford, Harvard and Yale, and ordained them and
placed them among the people of their own race, where they
are doing effective work. Is the Catholic Church less liberal,
has her infiuence over the colored youth been less efficient
so as to produce young men incapable of giving the same
result? Who will dare say this? Then let us educate and
ordain young colored men and let them help to do the work
of evangelizing the colored race.
We all believe the priesthood is instituted by God and

that the vocation thereto is from Him. Now God calls men
of every nation, since every nation is to be brought to Him.
It is sacreligious to think that God would hinder the negro
youths of the United States from serving Him in the priest
hood. Let us open the seminaries and ecclesiastical schools
to the colored youths. If the students of the white race
did not want them there, then you may be sure you have



By Kev. J. J. Plantevigne 91

right there and then a good standard to judge that these
white students have no true vocation to the Apostolic life.
But why advance this objection? I spent ten years in

college and seminary with white students, and have yet
to meet the least coldness or indifference from any. In fact
I met my most intimate friends there, not only from among
those who were to consecrate their lives to the colored peo-
ple, t)ut from among those who were to work as diocesan
priests as well.

It is said, again, that the colored people do not want
colored priests. There is nothing more evident than that
the colored people do want colored priests. As a boy noth-
ing pleased me more than when I saw a colored sister or
when I saw the picture of a colored priest. It never occurred
to me that any objection could be raised against either.
As a student for the priesthood, no darker cloud ever hung
over me than the report that the colored people did not
want colored priests and that the Bishops would not or-
dain them nor receive them in their diocese.
But the demonstration of the colored people at the ordi-

nation of a colored man, while I was yet a student, con-
vinced me that the report was not true. The repetition of
this demonstration at my own ordination confirmed my
conviction, which has never yet been shaken.
When I began actual work among my people I realized

full well that I was wanted, and now the only thing that
worries me is that I have not the power of bilocation to be
in all the places where I am wanted by the colored people.
From New York to the Gulf of Mexico I have been re-

ceived with open arms by the colored people. My hardest
trial in the little missionary experience I have had was to
tear myself away from the people at the end of a mission.
I am afraid that I did not get much merit from my mission-
ary labors, for they were always accompanied with such
ovations from the colored people that our missionary jour-
neys were great pleasure trips as well.
Do the whites object? All the missions I gave were

attended by the white people, and I received the same
cordiality from both races. Priests as well as laymen
attended and congratulated me. So then, if there is any
objection to the colored priesthood, whence does it come?
If we have to submit to certain restrictions in the use of
public utilities on account of social conditions, whv should
we think that a colored priesthood and separate churches
and anything conducive to them will be opposed by any



92 The Evangelization of the Negroes

That the colored people are satisfied with the white
priests is often said and this is evident; they will do any-
thing in their power to please and support them. This is
another evidence of their true Catholic spirit; but this does
not mean that they do not want priests of their own race.
The fact that the people want colored priests is felt every-

where, but not so much among life-long Catholics as among
the non-Catholic colored people who are accustomed to* their
colored ministers and most of whom absolutely refuse to
come into the Church under a white priest. I do not say
this to hurt the feelings of any of my worthy co-laborers,
but to set facts before this Conference unpolished and un-
disguised, for facts are what the gentlemen of this Confer-
ence want.

I read in a paper sometime ago that the colored people
were satisfied as things are

;
they felt at home in the Church

and did not feel as if they were merely tolerated. No doubt
the gentleman who wrote the article was in earnest, but
he was deceived by the colored person or persons who told
him so. The people of the same county where that article
came from begged me with tears in their eyes to come to
them and work among them. Not only were they not satis-
fied, but were compelled to leave the Church altogether and
build a place of their own.

Never imagine that the colored people are satisfied as
long as there is a Jim Crow sign on the confessional or on
the pews, or on a side door for them to go in. The great
leakage in the Catholic Church is due to this very fact;
that they do not feel at home in mixed congregations where
are discriminations against them.

We preach humility. But grace does not destroy nature.
Let a German congregation relegate a few Irish families
to the back seats or the galleries, simply because these are
Irish, and let us see how long the Irish will continue to
attend that Church! Human nature is the same every-
where.

If we wish to evangelize the negro, let us keep this one
thing in view: treat him as a man and not as a problem.
We plead with non-Catholics to get evidence concerning
the Church from competent sources. Through the advant-
ages I have received from your hands, I am in a position
to tell you to your greater advantage the attitude of the
colored people to the Church and the means to get and to
hold them there. Accept then this humble paper as a sin-
cere, frank and unprejudiced offering for the adva*nce of a
work which is the greatest object of my life, the evangeliza-
tion of the negroes.



By Rev. J. J. Plantevignb 93

THERE MUST BE COLORED PRIESTS

Very Rev. Father Murphy, Superior of the Holy Ghost
Fathers: Reverend Chairman, and Reverend Fathers:
I wish to begin by congratulating the Reverend Father
on his excellent paper. I am sure that while we listened
to it and looked into his face we all forgot the fact
of color. His paper represented a great mind and showed
the excellent training he must have received with the
Josephite Fathers, and the additional training which he
received here in the Apostolic Mission House. I don’t think

I ever listened to any paper which caused me so much plea-
sure. I belong to a society, the object of which is the evan-

gelization of the negro. Our society was the first to take
up that work in the field of Africa, having entered into that
work sixty years ago through the initiative of the first Balti-
more Council, to which Bishop England especially referred
the inroads made in Liberia, which was then under the pro-
tection of the United States, by the different American sects,
and the request of the Propaganda to take some means to
obivate those inroads of heresy in that territory for which
the United States was responsible. Of the first missionaries
sent out there, seven-tenths died within two months.
Being interested in this great work of the evangelization

of the negro race, it has been a pleasure for me to hear the
paper of Father Plantevigne. This subject was touched upon
in the Congress at Chicago, by Father Burke, of New York,
who takes especial interest in it, but the ideas that have
been expressed here this morning are some of the best I have
ever heard. It is painful to feel that the Chicago Confer-
ence with its ideas were not near as well put. As the Father
has said, “The negro must be treated not as a problem

;
but

as a man,”—a man who profits by the civilization of his
surroundings. Our experience, which goes back over sixty
years, both in Africa and elsewhere, has shown that the
negro is capable of the very highest development, both
morally and intellectually. I might say that at the college
at Trinidad one of the best pupils we ever had in the West
Indies, and who passed all white competitors, was a colored
young man, who has since become King Counsellor, and has
been offered an Attorney Generalship, which he declined.
Another colored man, who is one of our pupils, became an
Attorney General at Trinidad.
When we come down to the question of the negro in the

Catholic Church, it has been found that the negro is capable
of the very highest Christian and moral life. We have in
thi* country at present, under our care, a few negroes of



94 Thb Evangelization of the Negroes

that kind, notably in Philadelphia, and we have all agreed in
this that as Catholics they were equal to any. A few days
ago Archbishop Kyan of Philadelphia, mentioned the fact
that when he was pastor in St. Louis he knew a young
colored man who was exposed to the very highest tempta
tions, and who lived the life of a saint. A Sister came to
him and found the photograph of this negro in his album
and she expressed horror at Father Ryan having the photo-
graph of this negro in his album, and he said to her “That
negro is worth any dozen of the best white Catholics in St.
Louis, from the life he leads.”

We have been listening to the question that has been
touched on here in America, the last twenty or thirty years

;

it is spoken of everywhere, and it seems to me that so far
only the very fringe of the question has been discussed. But
I believe that the paper we have heard read this morning
goes to the very root of this question and supplies to us
material for thought, by one who is a real representative
of his race. Father Plantevigne shows us that he is cap-
able of grappling with the question in a fair and impartial
manner, and I think his views will certainly attract the
attention of a still wider circle, because the great question
for the Catholic Church is how to reach the negro in the
South. I will not say the North; in the North there is little
difficulty. In the North you may have a colored Church as
we have in Philadelphia, as we have in New York and else-
where, and there is no difficulty in giving to the negro every
opportunity of becoming a Catholic.

Our colored people in the Philadelphia Church show refine-
ment and taste. The whole of the church is for them; but
the white people come, and the colored people like to see the
whites coming, in Philadelphia, and I suppose in most of
the Northern cities also; and they appreciate very much
the help the white people give them for the support of the
mission.

The great difficulty is in the South. I cannot pretend to
have any practical experience of it, but I can claim to have
studied the matter pretty closely from various points of
view. In the South the Catholic Church has scarcely
touched the negro question, be it acknowledged to our shame,
and, as was pointed out by Archbishop Ryan, .the neglect
of the negro is on all fours with the neglect of the Indian.
The Indians were brought to the faith by the vigorous
work of missionaries whose sacrifices form the brightest pages
of the history of the Church in America. But we have
neglected them. Similarly all the negroes of Louisiana



By Rev. J. J. Plantevignb 95

should, practically speaking, be Catholics. The Cardinal

once said to me the best Christians in the whole of America
are among the poor negro congregations of Louisiana. We
have recalled here more than once the saying of the Master,

that the children of this Avorld are wiser than the children of

light. The secret of successful colonization is to give the

people autonomy. It is the same thing in the Catholic

Church. We can not succeed in evangelizing the negro of
the South as long as we approach him—as the Catholic
Church now approaches him—as from a superior race, in-
sisting that if he wants to become a Catholic he must come

into the Church only through the evangelization of the white

priests. This may be necessary for a time, at the start, but
I believe in my conscience that the Catholic Church will
never make much headway with the negro of the South until
it encourages a negro priesthood. This is a problem that I

hope to develop in the immediate future because it absorbs

my mind. My attention was directed to it most strongly
about three years ago when I was down in Arkansas and

the vicar general of the Bishop of Arkansas made an address

;

he is a colored vicar general, evidently an able and broad-

minded man. As was said by the Reverend Father who spoke
for Florida, there is no one race that can intelligently

understand another. In the South the white priests and

ministers can not go with the negroes in the same railroad

car. One priest in the South told me if he dared to receive
a negro priest into his house on an equality with the other

priests he would have to pack up his valise and go away. I

know in the South there is this race prejudice. You can
never get an Irishman to love in his heart an Englishman,

and you can never get an Englishman to understand an

Irishman. You may reason about the matter, but prejudice
you can not overcome.

What then is to be done? Organize Catholic schools and
colleges for the negro race, and prepare the negro for the

Catholic priesthood ! It may be said that the negro would
not have all that is required for these dread obligations.

Now I answer that argument in this way: I say that if the
negro is capable of being made a thoroughly good practical
member of the Catholic Church, (and there is no denying
that he can be; we could give you statistics over and over

again to prove this), then there is no reason why you can
not make his children good Catholic priests. It is said by
many that the negroes themselves do not believe in negroes
becoming priests

;
but as the Father said, this argument is

uot true. The negroes are very sensitive race;, all races wjio



96 The Evangelization of the Negroes

suffer are sensitive. The negroes have suffered and they are
therefore very sensitive, and in living with white people they
have many occasions for their sensitiveness to be developed.
Now as the Father says, if ^Ye want to convert the negro in
large numbers we must send them their own evangelists.
We have had much experience of that in Africa. There we
had to deal with the first generation, the children of the
people who were converted from paganism; they live in
community and they work as associate members

;
we also have

in Africa a Sisterhood of colored people. As the Father told
you, go down to Galveston and see those Sisters, to whom
he referred, and the Sisters in Baltimore, to whom he refer-
red, and you could not be in the presence of those ladies and
think of their color for one moment. The most intelligent
nuns I ever met were among those colored nuns. What has
been done of course, both here and in Africa, can be done
again. We have in Africa a number of colored priests.
The difficulty there is greater, because it is a question of
conversion from paganism, and here in the United States,
where we have negro men and women who know something
of Christianity, I maintain that it would be quite possible
to get the material for priests. I do not believe in mixing
them up or training them with white students. I do not be-
lieve in mixing them up anywhere. I believe in the founding
of Apostolic schools and seminaries, and giving degrees of
importance. A plan of that kind would demand the exercise
of the highest authority of the Church. Some system should
be arrived at whereby those colored priests could do the work
of God’s Church among their people without fear or without
favor, unhampered by any prejudice of the other local eccle-
siastic. I am satisfied this could be accomplished, and I am
thoroughly satisfied it is the only way of reaching the large
number of colored people.
Father Plantevigne’s paper was accorded an ovation. At

the close the applause broke into cheers and many waited
at the steps of the rostrum to grasp his hand. Father
Murphy’s speech in commendation of Father Plantevigne’s
was similarly applauded.

Father Price: Father Plantevigne’s paper does not em-
phasize sufficiently the necessity of keeping the two races
separate; if the Southern people get the idea that we are
preaching doctrine that is calculated to bring about the
destruction of the present modus vivendi it will ruin entirely
the work among the non-Catholic whites. I built a Church
once with two rows of pews, one side for white people and
one side for colored people. After one mission they burned



By Rev. J. J. Plantbvigne 97

the Church down. I rebuilt that Church and had another
mission, and the whites came in on their side and the
colored folks came in on theirs, and from unmistakable signs
I knew there was going to be a riot, so I got up and an-
nounced that I would give a side mission to the colored
people. The result was we never got the colored people
there at all.

Father Boarman : I am in sympathy with the views of
Father Price regarding the paper of Father Plantevigne.
It appears to me that the paper of the Reverend Father
supposes, if it does not openly express the conviction, that
social equality exists between the white and the negro
races of the South. That the negro inherits many admi-
rable traits of docilit}^, patience and affection is appar-
ent

;
but I believe with the white people of the South

that he is not and cannot be made the equal of the Cau-
casian race in physical, mental or moral attainments.
My view is nothing. The conviction of Father Plante-

vigne is nothing. But the all-important question is what
view will the white people of the South conceive of
a movement which takes for granted social equality between
the races. The law of the South, and the morals and in-
stincts of the people, are irrevocably opposed to the assump-
tion; and no cause which contradicts the delicate sensibili-
ties of the Southern people on this head can meet with
final success. Father Plantevigne’s paper is able and con-
tains many useful thoughts and suggestions. His idea of
a negro priesthood working exclusively for the negro race
is I think, a good one; and with him I do not believe the
statement often made that the negroes do not want negro
priests among them. Let us have negro priests and let
them labor among their own people. But let ns have the
truth and cast sentiment aside. If I oppose anything in
Father Plantevigne’s paper it is not for want of sympathy
with the colored race. I have worked as a priest among
them and exclusively for them; and I have defended them
by mouth and pen. Progress can be made only by slow and
patient steps. I have no new theory to advance, no resolu-
tion to offer. I await with patience the inspiration which,
in good time, will be given the hierarchy to propose the
means which Avill lead to the consummation so devoutly
to be wished—the conversion of our colored brethern in the
Southland.

Father Costello: Father Plantevigne’s paper should be
published with the sanction of the Missionary Congress.
The whole tenor of the paper is a plea for justice' and if any-



98 The Evangelization of the Negroes

one should give justice and the rights of man, it is the
Roman Catholic Church. We who have to bear all kinds of
hardships should be so innured to the attacks of ridicule
and sarcasm and injustice that we can bear the narrow-
minded prejudice of those Avho are not willing to give the
negro his just rights. I am a Southerner of the Southerners,
born and raised among the negroes, and having them for
playmates when young, and for associates in business, in
manhood. I surely can speak without prejudice when I
say they certainly have not received anywhere in the United
States, not even in the South—although we Southerners are
their best friends—they have not received, to use a common
expression, all that is coming to them, and they have not
received it, I am ashamed to say as a Southerner and as a
Catholic, from the Catholic Church. I hope the day will
come when they will get what God intended they should
have. No one can stand the snob

;
Southerners are snobs to

a great extent towards the negro. We should not bring
snobbishness into the Catholic Church. I know a poor negro
priest who has asked to be admitted to another priest’s
residence, to talk business, and been refused. If that is
Roman Catholicism I want none of it. I am willing to go
on record before all the United States, Bishops and priests,
the hierarchy and people, as saying that I want to see the
negro get his rights from the Catholic Church. Father
Plantevigne was simply pleading for that. Father Plan-
tevigne does not want social equality; no one of any brains
wants that; he wants. the negro to be treated kindly and
given every opportunity to become a Catholic. When the
Catholic Church has worked among them it has raised them
to a plane which, so far as my knowledge goes, would put
many white Catholics to shame.

Father Kelley: There is no question but Father Costello
is right; the principle laid down cannot be attacked, but
at the same time we are facing a serious danger. Nobody
will object to Father Plantevigne, a colored priest, saying
what he says; but many will object to having what has been
said here published. I move that all comment on the paper
be stricken from the record. This motion when put to vote
failed to carry.



Olontt^rt iiaktng tn Montrral

Interesting Keminiscences op Convert Making by
Eev. Martin Callaghan of the Sulpici-

ANs^ Who Has 3000 Conversions
to his Credit

Catholic America enjoys a prestige of unprecedented char-
acter. It wields an inOnence which is keenly felt and
proudly acknowledged over all the points of the globe and
particularly in the country from which I hail and which
is your nearest and friendliest neighbor.

I am a native and resident of Montreal since my birth.
During a period of thirty-two years, I was connected as
curate or pastor with St. Patrick’s Parish—the mother
English-speaking parish. I was continually kept on the
alert and in the harness. I had to preach and catechiz e,
to confess, baptize and marry. I was charged with sodaM-
ties, hospitals and institutions. Many other thing divided
my attention during the course of my sacred ministry. I
was occupied as it was expected by my superiors I ought to
be. Whatever good I did non-Catholics might have been
done them by any other priest similarly circumstanced. I
endeavored not to repel them but to attract and hold
them. I positively loved them. I kneAv they had a soul to
save, and I deemed it a portion of my ordinary duty to con-
tribute my share toward its salvation. I was not gazetted '
or supposed to be a specialist. I was at all times deeply
interested in the question of converts. Wh^^ should I not be?
How could I afford to be indifferent to the “other sheep”
that should be brought into the fold? They were running
every risk of perishing everlastingly. My parochial minis-
trations placed me in frequent contact with non-Catholics
and I developed a taste for controversal literature with
which I made myself familiar. I learned what I should
emphasize and how to defend it by dint of studying the
lectures of Father Damen, the Catechism of Doctor Keenan
and Archbishop Lynch of Toronto, The Sure Way. Tlie
Short Line, Plain Facts, The Catholic Belief and The Faith
of Our Fathers. Little did I anticipate the number of con-
versions I reached and registered. The number may appear
next to an impossibility; and yet in my opinion it is a
real and unsurprising fact. Through my hands passed
three thousand non-Catholics, two hundred and sixty of
whom happened to be Celestials.



100 Convert Making in Montreal

THE CONVERSION OF THE CHINESE.

It seems as if Almighty God ordained that the Chinese of
this continent should be under the special protection of the
Virgin Mother of Jesus. Their conversion started eight
years ago in Ville Marie. Goon Hoy You was my chief
auxiliary. He was in his sixty-second year. I could not
but trust him. He was the pink of decency and loyalty.
He was intelligent, affable, active, and influential. He spoke
English tolerably. I made his acquaintance through an
elderly and devout Irishman by the name of Patrick Walsh
whom he requested to ask me if I would baptize his son of
eighteen. He did ask me and I promised I would. I then
asked him why the father did not wish me to baptize him-
self. In answer he said : “He will not object. I guess you
will have him too.’’ I appointed the day when the old
gentleman called at the presbytery with his son and with
one of his employees. He pleaded by word and gesture for
his countrymen. He complained that they were ignored
and abandoned. He stated that a great many were inclined
to embrace Christianity, but were despairingly puzzled as
to the steps they should take. He could testify that they
were fully alive to the necessity of a priest who would prove
their friend and guide. “We wish,” said he, “to know your
religion. Nobody will tell us anything. Teach and baptize
us. Many, many Chinamen will become Catholics.”

After due instruction, I baptized him along with the
two others by whom he was accompanied. It was he who
introduced me to the majority of all those whom I after-
wards received into the Church. He picked and guaranteed
them. They had emigrated from the region of Canton and
were working in laundries. I had them instructed by inter-
preters whom I directed and superintended. I supplied them
with imported Catechisms, hymnals and prayer books in
their own language. At one of their gatherings, myself
with a violin and a priest at the piano offered an impromptu
musical programme which they relished and did not forget.
I keep a record of their names and ages written with their
alphabetical signs. It was shown to a papal delegate and
a French Bishop on a trip from China.

The condition of the Montreal Chinese has notably altered.
They used to dread any appearance in public lest they might

be plagued or insulted. At present they are less socially
ostracized in very truth, they are preferred to any other

class of foreigners. Formerly, they were monopolized by

Protestants. Now they mingle in Catholic worship. They
lift the hat as a priest is passing by, shake his hand or greet



By Eev. Martin Callaghan 101

him with a smile and bow. They are 1‘ar froiu diso'vnin^

or disguising their faith. They boldly profess it. If ques

tioned as to his religion, a convert Chinaman will answer;

“I am not a Chinaman; I am an Irishman. 1 go to St.
Patrick’s Church.”

Last year, Catholic Chinese tendered a magnificent ban-

uet served up in oriental style to Bishop Merel. At table

sat the Archbishop of Montreal with a score of clergymen.

Eighteen Chinamen acted as waiters in a manner which did
them credit. The guest of honor had mastered the lang-

uage in which he addressed them and delighted them beyond

expression.

Two Chinese lie buried in consecrated ground and one of
them had a Solemn Requiem Mass. Every Chinaman

carries the beads and wears a badge. When quitting the city,
he is given a letter signed by a priest. On arriving back in
China, he is received with open arms by the Catholics,

furnished with the best opportunities to learn the Catechism

thoroughly and comply with his duties ; and instead of being

tempted to support the Protestant cause, he is inclined to

further the Catholic religion to the utmost of his ability.

The Chinese converts I had were sincere. They have been
grateful and liberal in gifts.

Though the Jesuits have them officially under their care,
I have not forsaken them. It is unadvisable to treat Catechu-

mens as they are treated throughout China. They would
drop off if kept too long under instruction and put to tests

unwarranted by the circumstances in which they are situ-

ated. It would be judicious to have the priest who instructs
them assisted by a certificated lay Catechist from China.
The Chinese are gradually discarding their old notions,

feelings and ways, steadily emerging from the darkness of
paganism and rapidly penetrating the illuminated atmo-
sphere of the gospel. They promise to be no valueless
acquisition to the Church and the Church will not be frus-
trated in the hopes it cherishes.

CONVERSION OP NON-CATHOLICS.

I had dealings in abundance with non-Catholics in whose
veins flowed other than Mongolian blood. They styled them-
selves Protestants whether they were baptized or not, bap-
tized validly or invalidly. They were Anglicans. Presby-
terians and Methodists, with a sprinkling of Lutherans, Bap-
tist and Unitarians. By birth or parentage, they were Eng-
lish, Irish and Scotch with a slight mixture of Americans,

Germans and Scandinavians. Apart from a few exceptions.



102 Convert Making in Montreal

they were not prominent in anything whatsoever or widely
known. They trod the humbler walks of life. How did 1
manage to have them under my charge? I imitated the
angler. He sits in the boat with the rod in his hand or
rows over the stream with the glittering troll leaping through
the waters. I stayed indoors to meet Protestants, or went
in all directions to search and find them. Of their own
accord many called. They solicited orders, patronage, ad-
vice, pecuniary aid, and temperance pledge. They drew my
attention to certain persons in bad health, in poverty or
trouble. They wanted to be married or enlightened in the
Catholic doctrines.

Not always did I succeed. A middle aged man of Pro-
testant parents whom I had never seen or heard of w^as
ushered by the porter into the parlor with a woman whom he
was thinking of marrying. He did not pose as a prohibition-
ist. He was after overdosing himself with an intoxicating
drug. On facing him he abruptly said : ‘^Marry us straight
away.” In answer I said: ‘^Let me catch my breath. You
no not want me to faint. I will do what is proper but I
must do it correctly. Are you a Protestant?”

‘H am an agnostic.”
What! an agnostic? You have me in a fix. What kind

of a thing is an agnostic? I know what is a broomstick
and also a fiddlestick, but I cannot guess at what you mean
by an agnostic.”

“You are,” replied he, “a clever fellow.”
Without heeding the compliment, I dismissed him with

a promise that I would look into the affair of his marriage.
He did not return.

I was called upon by some Protestants who came by
themselves; and by others who presented themselves half
reluctantly or unwillingly with Protestants, converts or
born Catholics whom they knew. I did not always remain at
home. I was fond of fresh air and of a change of scenery.
I was no stranger in the streets, in lanes or yards. It was
not in cars or hacks I circulated. It was on foot. By pre-
vious arrangement or by accident, I met Protestants I knew
or did not know; Protestants related or unrelated to Cath-
olics living under the same roof, in the vicinity or at a dis-
tance, on a visit with or without matrimony nigh or remote
in prospect. I invited them to my residence, but they did not
always respond to the first or subsequent invitation. By
myself and by go-betweens I offered them leaflets, pamphlets
and small books which I fancied they would read. I urged
them not to miss a concert or ceremony that was to be held



By Rev. Martin Callaghan 103

close by—a sermon that was to be delivered or a mission
that was to be opened in the near future. I ciceroned them
in establishments of education or charity in hospitals,
cemeteries, chapels and churches.

T believe that on the very day of their ordination our
priests should inaugurate their apostolical work. They
should not dilly-daly. At once should they start the ball,
rolling, and keep it rolling as long as they can. Hours
are passing. So are lives and opportunities. Let them
hasten to be acquainted with all the non-Catholics
within their reach, no matter what they may be in
appearance or reality, in complexion, dress or language,
in reputation, wealth or education, in social rank or
political tendency. The sooner the acquaintanceship will
be formed, the sooner will prejudice be uprooted and truth
implanted. Let them not deceive themselves by imagining
that whatever interest they might show will amount to
nothing. It will not fail to be richly blessed in God’s own
time and ways. Nobody can deny that the soul of non-
Catholics is destined by the Creator for the seed of faith.
Now and then the grain does not grow or ripen so fast
as might be desired. But the priest who sows does not
always have to watch it in the stages of development or to
gather it. Occasionally, several priests may be required to
concur in a conversion by commencing, continuing or finish-
ing it. The process may demand weeks and months. It
may demand years and years. No levite should fancy that
non-Catholics are beings unfathomed and unfathomable.
Like the heliotrope they turn to the eternal source of all
light. Instinctively, they aspire to whatever is right and
good. They are not human monstrosities. The priest who
is associating with non-Catholics should acquire and never
cease to possess a peculiar species of popularity which will
be the secret and measure of his success. It must be based
upon unselfishness, generosity, tact, piety and charity. Of
all periods, the supremely important for non-Catholics is the
period of oral instruction. It may entail consequences of
the most consoling or saddening description. It may vary
in duration. As a rule I saw my proteges twice in the
week for a month only. I was their instructor. I had
no body in my place. If I had myself substituted, it might
have been the easiest but not the wisest thing to do. All
instructors should guard against anything that would lower
the standard of the clerical reputation; and no instructor
should omit whatever will raise it as high as it may be
raised. Every instructor ought to be an accomplished gentle-
man and the staunchest of friends, His model is the Divine



104 Convert Making in Montreal

Master. He should not lack punctuality or congeniality.
He should be accommodatmg, patient, and not too exacting
in disposition. He should behave reverentially towards the
persons he has in hand and persuade them that all he seeks
is their welfare in time and eternity. I instructed my folks
singly or collectively as it suited my convenience. When T
began to instruct them, I made them a present of a cheap
prayer-book with which they were to go to Mass, and a
short Catechism by the Most Reverend Doctor Butler which
I abridged by indicating on the margin of the pages the
prayers which they would have to recite every morning
and night and a few dozen answers which they should commit
to memory. Once in a while I reminded them of the Mass
they had to hear and of the prayers they had to say regularly.
I questioned them on the lessons I gave them to learn by
heart and I repeated my instructions in identical terms. Sel-
dom did I inquire for the motive that might have prompted
them to come or for the objections they might have had in
their minds. After having briefly explained the Trinity
and Incarnation I laid all manner of stress upon the idea
of the Catholic Church. It was the Church of Christ. It
had the distinguishing mark of Unity. They were obliged
under penalty of sin to believe it. It had a right to teach
them and in teaching them, it could not mislead them. It
was the only star which pointed to the final goal of their
existence.

The Pope was at the head of the Christian Church. He
was infallible. He might make a mistake in telling them
how to mend an automobile or construct an aeroplane, how
to trim a bonnet or roast a partridge; but not in making
any declaration from the Chair of St. Peter. In the plainest
fashion and without any beating around the bush, I let
them know what the Church had to say concerning con-
fession, the Eucharist as a Sacrament and Sacrifice, Ex-
treme Unction, Purgatory, the worship of the Saints, the
Rosary and Scapular.

I backed most of what I taught my scholars with argu-
ments drawn from reason and the Protestant Bible and illus-
trated it with things I had seen, heard, read or imagined. I
was welcome at the house of Patrick O’Neill, the head
waiter of St. Lawrence Hall. He was an Irish Protestant
freemason. One day as we were talking together I said:
“You are a strange and mean man. I call to see you and not
even once have you called to see me.” “I will go,” said he,
“next Thursday.” He was true to his word. “Why is it?”
said I, “you are not like your wife and children?” “I am,”
he answered, “against the Ipimi^culate Conceptiou and the



By Bev. Martin Callaghan 105

Eeal Presence.’^ I quietly told him that if Eve, the mother
of the fallen race was sinless in her creation, I could not
see why Mary, the mother of the redeemed race, should not
be sinless in her Conception. He remained silent. I then
handed him the New Testament of King James and had
him read to himself the verses of St. John which concerned
the promise' of the Eeal Presence. After a few minutes,
I noticed a change in his countenance and tears creeping
into his eyes. He stopped reading quicker than I thought
and said: ‘^Father, when will you make me a Catholic?’’
I made him a Catholic after having sufficiently prepared
him. He lived edifyingly fifteen years. I chanted his
funeral service and retain as a souvenir his solid silver snuffy
box.

On completing the series of my instructions I informed
my Catechumens that they could hold me responsible before
Cod for all that I taught them and warned them not to join
the Catholic Church unless they did it for conscience sake
and intended to live and die in all contingencies in con-
formity with its prescriptions. I helped them in the tribunal
of penance, received their adjuration privately and did not
publish it in any newspaper. I had them spend a whole
week as a preparation for their Frst Communion. On bid-
ding them good-bye, I recommended them to frequeni the
Sacraments, attend in preference a Mass at which they would
hear a sermon, sympathize with the priests in all their good
works, enter into an organization of Catholics and sub-
scribe to a Catholic weekly. I called to see them when I
could, acd I encouraged them in all kinds of ways. When
I heard unfavorable reports anent their perserverence, I
tried to contradict and kill it if ill-grounded; but if not, I
did my best to rectify matters.

THE PERSONAL ZEAL OP A PRIEST IS ALL IMPORTANT.

God alone could estimate in its full extent the benefit
that may be derived for non-Catholics from the pulpit and
press, from circles and confraternities, from missions Cath-
olic and non-Catholic,from diocesan missionary bands, chapel
cars, the Church Extension movement and open air meetings.
Nevertheless, in the ultimate analysis of efficiency nothing
can comp'are with the personal and direct action of the
priest with our separated brethern taken individually.

Through their mutual intercourse, the rays of the gospel
are focused and the merits of the Eedemption applied’. Lay
Catholics are never useless, and not unfrequently they are
necessary to the priest in bringing about non-Catholic con-



106 Convert Making in Montreal

versions. They live in the midst of non-Catholics to whom
they are linked by a thousand ties. They should try with
all that is in their power to influence them beneficially in
the highest degree. What a pity and a shame and a crime
it would be if influence which they exert is nullified! Many
Catholics are unbecomingly disposed to non-Catholics. They
hinder them from being Catholics by their indifference, sil-
ence or opposition. They scandalize them by word, deed or
omission. Unscrupulously do they misrepresent converts.

The magnetism of children should not be overlooked. It
has for ingredients innnocence, simplicity, candor and wis-
dom. Children can be apostles of surpassing excellence.
Christ blessed them. His benediction was not fruitless.
Cordial affection is never wasted on a child; and its tender
confiding love is a conquest most deserving of sacerdotal
ambition. The training of the missionary should begin dur-
ing the earlier years of his life; and the larger the list of
juvenile missionaries, the more abundant the harvest that
will be reaped.

I may be judged an optimist or enthusiast. I am not
displeased with the verdict. If by what I have done for
non-Catholics, I magnified the name of the Lord the only
thing that I hope is that He may be my reward. The future
of the Canadian Church is unalarming, undisquieting and
undiscouraging. Catholics are not retrograding. They mount
the golden stairs of progress. They command public esteem
not less for numerical strength than for commercial, indus-
trial and political ascendancy. They betray implicit trust
in the priest and respect ecclesiastical authority. They
cling to the faith of their ancestors. The flowing tide of
immigration has redoubled the vigilance and activity of both
Bishops and priests. The Church Extension Society of
Toronto is in full swing. It is reckoned a giant stride in the
right direction. The Catholic Sailors Club of Montreal,
which is on a splendid financial foundation, should be pro-
claimed a priceless boon for mariners in port from the stand- .
points of economy, sociability, morality and religion. Immi-
grants are, if not better off in manifold respects, at least as
well off as in their fatherland. They are not debarred from
any essential whatever. They can live in peace and plenty.
If they do not, it is their fault exclusively.

Canadian perverts are held in abomination by the Cath-
olics. They are tabooed. The number is insignificant if
placed in comparison with the masses of devoted adherents,
and with the outlay of money and energy in the attempts
to bribe them. Proselytism does not speculate on English



By Key. Martin Callaghan 107

speaking Catholics. It is after Italian, French and other
scalps. They make all the capital they can ont of the paltry
trophies they succeed in securing—150,000 Ruthenians have
settled in the Western provinces. They are in manifest
danger of being Protestantized. They were deceived and
spoilt by bad or apostate priests. The Protestants are try-
ing to ensnare them by means of hospitals, schools and mis-
sions. The Catholic missionaries among them are doing
their level best to cope with the bristling obstacles they
encounter. They are sorely in need of funds.

Socialism is vigorously combatted in Canada by the
Catholic Church. The press of the non-Catholics is neither
anti-Christian nor anti-Catholic. In its columns may be
inserted without hesitation articles in favor of Christianity
or Catholicity. The freemason and the free-thinker are
twins. Though closely allied and pushing with relentless
obstinacy the propagandism of their respective cults, they
cannot boast of any appreciable success.
Canadian converts are streaming into the harbor of the

the Catholic Church. Scarcely any priest is without a some-
body under his care switching from non-Catholicism. In
cosmopolitan centers and in many other localities a priest
might well be detailed to consecrate himself only to the
work of converting non-Catholics. It would require a mere
glance to convince the unbiased that the Spirit of Truth
and Holiness who descended under the symbol of fiery
tongues upon Apostles assembled in Jerusalem on the day
of Pentecost is in this decade of the twentieth century in the
plenitude of operation with their successors and principally
with Pope Pius X, whose motto is—the restoration of all
things in Christ.

RECORD OP CONVERTS IN THE UNITED STATES DURING THE

YEAR 1908.

Father Doyle : The statisticians at the Apostolic Mission
House have been gathering during the past few weeks in
preparation for the Congress, some accurate figures of con
verts received into the Church in this country. They find
that during the year 1908 there were 28,709 converts of
record.

These figures were received from the reports of Chancery
ofiflces and while some few returns are missing, still with
these few exceptions this figure represents the aggregate
of adult baptism in all the dioceses of this country.

This record of converts is very interesting. In 1906 in
preparation for the Congress of that year there were found



108 Convert Making in Montreal

to be 25,055 converts. Two years latter the number had
grown to 28,709 or 3,644 more. Tn 1006 it was difficult to
get at exact figures for in many Chancery offices there was
no note taken of converts at all. In some dioceses they
were a negligible quantity. Since that Congress of 1906 the
idea has so grown that with very little difficulty accurate re-
sults have been secured.

In compiling the returns the impression has grown that
quite a percentage of converts are never recorded. None of
the converts who have been validly baptized as Protestants
and therefore, received into the Church on simple profession
of Faith are included in this list, and also a percentage of
adults baptized on reception into the Church not recorded
for some reason or another. Probably ten per cent would
cover these categories. Adding this to the actual figures
of record, would run the aggregate to 31,580. However, to
be conservative we shall accept as a stereotype figure for
convert-making in the United States in one year, 28,709, and
we feel that we are well within the mark.
The figures range from 1,491 in New York to a vanishing

quantity in some places. It is noteworthy that in the dio-
ceses where Apostolate Bands are established that the num-
bers rise above the average—as for example. New York, 1,491
converts; Cleveland, 737; Mobile, 488, In New England con-
vert-making is very much below the mark. There were only
1,772 converts in a population of over 2,000,000 Catholics, or
one in 1,200, while the average for the country at large is
about one in five hundred. The Southern states have an en-
viable record of about 2,000 converts in a Catholic popula-
tion of 1,000,000. Catholicity has made its way in these states
in spite of strong Protestantism and the opposition of rooted
prejudice and bitter antagonism. In these states an active
and aggressive missionary work has gone on for the last
few decades.

Father Swint: In making up this list have they just
counted the adults that were baptized during the year?
Where whole families of converts were received I think the
children should have been counted.
Father Doyle: The only way of getting at the figures is

adult baptism. In most dioceses there is no list specifying
conversions, but there is of adult baptisms. Now with what
Father Swint says it would increase the number probably
five or ten per cent.—fifteen per cent; and there is another
element of increase, for very often a convert is received in

a parish and for some reason or other the name is not put
on the book. There are also some converted from Protestant-



Periodical Mission Literature 109

ism who were baptized in infancy, and who enter the^ Church
simply on profession of faith; that would probably increase

the number five per cent., bringing the number of conver
sions in the country to about 35,000. Then there are also

some in the hospitals of which no records are kept.
I wish also to submit for record the following totals

from the year’s missions as reported by the Apostolate

Bands and religious orders : Aggregate number of missions,

3,412; to Catholics, 1,051; to non-Catholics, 1,162; Confes-

sions, 1,519,089; converts, 6,929; converts left under instruc-

tion. 1,088.

^

pfrwJitral HJtHaton ICttpraturf

By Rev. Thomas F. Price, Manager op Truth, Nazareth,
North Carolina

Father Elliott has asked me to write a short paper on
the history of Truth and in connection with it to make some
comments on periodical mission literature.
When after much planning and sacrifice we were permitted

to begin our non-Catholic work in North Carolina, our first
attention was given to the necessity of providing literature
and reaching as many people as continously as possible
There is no one who has preached to non-Catholics that has
not felt the necessity of providing some means of following
up the impression produced. The usual expression of this
feeling is through literature of some kind. So Cardinal

Gibbons tells us he felt when a Bishop on the mission field
o'f North Carolina, and hence came that most valuable mis-
sion production, ‘‘The Faith of Our Fathers.” Furthermore
the process of conversion is gradual, extending often-times

over many years, and to such seekers after truth some me-
dium contemporary with this process seems a necessity.

Our means of reaching the non-Catholics of North Caro-
lina were few, but we felt that if we could establish a
periodical properly suited to the purpose we could perhaps
in this way be able to do very effective work. The difficulties
of carrying on such a work under the conditions in which
we were placed were very great. There were only eight
hundred Catholic families in the whole state of North

Carolina. The Vicariate Avas evidently unable to furnish
any money either for our own support or the support of the
enterprise. Indeed Ave found difficulty in scraping together

money enough to pay for the first issue—135.00 for five
hundred copies. So little prospect did the whole seem to



lie Periodical Mission Litbraturi

have that many of our friends accounted us very foolish and
visionary for undertaking it, and wrote us plainly to that
effect. Nevertheless, putting our trust in God and our
Blessed Mother we launched our little craft. Immediately
friends began to spring up on all sides. Orders began to
pour in, and notwithstanding the many defects of every
kind under which T^'uth labored, it was well received. The
Blight Eev. Bishop Haid thus wrote on the appearance of
the first issue:

was glad to welcome the first number of long-promised
Truth. It far exceeds my expectations, and you certainly
deserve great credit. If it can only be kept up to its present
standard, our Vicariate will have a mighty aid in its efforts
to place the Catholic Church in her true light before our
people. I will be greatly disappointed if Truth is not found
in every Catholic home in North Carolina. What a great
opportunity Catholics now have to share in our missionary
work ! I am certain very, very, many will send you the
names of non-Catholic friends and pay for one or more copies
to be sent to them. It will be a good idea to organize a
‘^Truth Spreading Society” in every congregation, the mem-
bers to suggest the names of friends to whom the magazine
is to be sent. This will enable the very poor to aid in the
good work. Our many well-wishers in the North will not
desert us now that a new path is marked out for our good
work.

“I am glad the first story comes from the pen of -a North
Carolinian

;
your talent will unfold as means to reach the

light are supplied.”

Cardinal Gibbons wrote : “I received the copy of the month'
ly magazine which you have with commendable zeal under-
taken to publish in Raleigh. I beg to assure you that I
have perused it with deep interest, and I have no doubt
that if the subsequent numbers will sustain the literary
taste and practical selections that have marked the first
number, this periodical will effect much good among the
people of North Carolina.”

Father Elliott wrote declaring, ^^Truth is the finest thing
in the country.” And so scores of letters came from Arch-
bishops, Bishops and priests throughout the country. Nor
were our friends, of the enemy dead to the possibilities of
Truth’s work. In North Carolina some buried it, some
burned it, some fought it and some of the post-masters, we
discovered, refused to deliver it. One prominent minister
took a copy of it in his pulpit, presented it to the gaze of
his people and tragically declared that it contained a dozen



By Key. Thomas F. Peicb 111

lies on every page. “The greatest liar in the state of North
Carolina,” declared some Protestant ministers, “is the Edi-
tor of Truth.”

And so Truth was received. And so it spread. But all
this did not pay bills. Paper mills do not manufacture paper
for nothing: Printing, mailing, bookkeeping and a thousand
other things cried for money. Ninety-nine per cent of peri-
odicals began under the conditions of Truth do not live,
and Truth has lived only through God’s blessing. In the
beginning, to put it on something of a basis, we tramped
through Norfolk, and Portsmouth, and Washington, and
Baltimore, and New York, going from door to door getting
subscriptions. Then we procurred a number of solicitors.
Finally Truth grew to a self-supporting basis. We cannot
here record in detail the difficulties and trials that beset

our path in the establishment of Truth, hut we cannot fail
to note at least passing by and with great gratitude the
numerous acts of kindness and sympathy extended to Truth
and its work by Archbishops, Bishops, priests both secular
and regular, and by lay people. For several years we re-
ceived $500 annually from the Missionary Union.

About three years ago when Truth seemed to be in its hey-
day, when it was about to be launched into a larger life,
it was almost entirely destroyed by a disastrous fire which
wiped out the chief part of our work at the Apostolate.
Nearly all the records of Truth and nearly every address
upon its mailing lists was destroyed and some thousands*
of dollars due on its books were totally lost. Truth had
to be rebuilt again. This work has now been accomplished.
It is on a better financial basis than before and reaches a
greater number of readers and hopes for larger results.
At present it goes into nearly every State in the Union,

to Canada and South America, to Europe and Asia, and
Africa. It has every month from about seventy-five thou-
sand to a hundred thousand readers, a larsre nercentage of
whom are non-Catholics.

It is able to preach the faith to more people, I suppose,
that any band of missionaries in the country. It goes into
nooks and corners that a band of missionaries could never
penetrate. It goes to people who can never or will never
listen to a missionary of any kind. Moreover, it keeps up
a perpetual mission to well-disposed people, such a mission
as no band of missionaries can, by the spoken word, ever
hope to accomplish.



112 Literature at Church Doors

What has been the result? Conversions, undoubtly. How
many we do not know. We have never kept any record nor
do we think any true record possible.
To help others on, step by step, is the peculiar work of

Truth. It is a blessed privilege that repays us for every
sacrifice, anxiety and trial that have come to us.
Father Elliott : We owe the greatest gratitude to Father

Price for his paper, especially when it springs from such
an environment as he lives in. The proportion of Catholics
to non-Catholics in North Carolina is not so great as it is
in China. There is no champion fighting for the truth in
the great arena of printed matter more valuable than
^^Truth” of which Father Price is editor.

-h

iCitmturp at Ollfurtif Snara

By Mrs. James Knox Taylor

Father Doyle asked me for a short paper concerning my
work distributing booklets from the doors of churches, say-
ing as a convert’s work it would be of interest to the Con-
gress.

This mission work which I started in Washington, came
from my reading the following: “When in Europe last
year we were very much impressed with what is being done
in Great Britain and Ireland to educate Catholics and non-
<3atholics, in the principles of the Catholic religion, and the
improvement of domestic and social life. There is placed
within the church near the door, a wooden desk, divided into
about a dozen compartments the size of the publications of
the Catholic Truth Societies. Any one may take these small
pamphlets and drop in the slot a small coin. The range of
subjects is quite extensive—Biography, Keligious Contro-
versy, Essays, Short Stories, Social Questions, etc.”

The above quotation from the Pastoral Letters of the
Bishop of Trenton, impressed me so much I could not get
it out of my mind; the seed seemed to root so deeply in my
new made Catholic heart, for I knew of the great work
done by the Protestant Church through its Tracts, and the
inability of many Catholics to answer questions put by me,
or give a reason for the Hope which was in them. So, I
wrote to the Bishop, and this was my answer: “Your letter
has caused me a great deal of pleasure. Therefore, I am
glad to send you my Pastoral Letter of 1908, entitled ^Some
Modern Problems.’ I have been working hard for several
years on the problem of disseminating Catholic literature,



By Mrs. James Knox Taylor. 113

because I feel that Catholics do not make that use of the
Press which is essential to bring the Church more intelli-
gently near to the masses of our people. There are thou-
sands upon thousands in America who if they only knew the
doctrines of our Church as they really are would become
most excellent Catholics. I have written to the Paulist
Fathers of New York, and I trust you will interest Father
Doyle of Washington.’^

So, I started forth, and put before the Christ-Child Society,
my plan. They were willing to take up a new branch of work
containing booklets to be placed by the door of churches.
—to install in the Catholic Churches of Washington racks
The box planned contained nine compartments, three more
could be added; price, |8.50. Booklets obtained from the
“International Catholic Truth Society” at the cost of |3.00
per hundred. A charge of five cents for booklet gives a profit
of forty per cent.; so the case in time will pay for itself
Filled weekly, and money taken out of the small drawer in
center of case, an account of books out and monev received is
easily kept. It is advisable to put only five cent books in the
cases, those wanting other books found advertised on covers,
can obtain them through persons having charge of the rack.
The first box in Washington was installed on the Feast

of the Annunciation at St. Paul’s, bv the Christ-Child
Society. A few weeks after, as a Thanksgiving offering, a
smaller box, on the same plan, was placed in the Chapel
of Perpetual Adoration. In that only booklets pertaining
to the Blessed Sacrament are placed. The fortv ner cent,
profit from that case goes towards the Altar decorations.
One hundred and sixty pamphlets are now being taken on
an average from each case per month. About one hundred
booklets have been taken and not paid for, those we hope may
go into homes where a priest would not be allowed to enter.
Father Doyle’s wonderfully helpful little Mass Book can

hardly be kept in stock, so great is the demand for it.
One hundred copies are bought direct from me by the
Children of Mary of the Sacred Heart Society to send to
the soldiers of Fort Myer, and a man came to the Convent
door asking, “can I buy at once six of those Mass Books
that are usually in the case in the Chapel?”

Now the question before us is how to get priest and laity
interested in the work? The next great trouble is, if
racks are started have we booklets to supply demand? Can
we depend upon the slow importation of foreign books?
A letter just received from the Reverend Daniel E. Hud-

son, Notre Dame, says, “I know well the truth of those words



114 Catholic Women oe the

you quoted in your letter of Cardinal Newman’s. Cath-
olics are not a reading people, but thank God, a change has
begun. In answer to my question as to his exquisite gems
of publications he says : “certainly, as many as you wish
for $3.00 per hundred.”
Father Hecker had this kind of work very near his heart,

giving the reason of his faith through “the printing press.”
He even planned for an associate congregation of women
to co-operate with the priests in the apostolate of the printed
word.

CATHOLIC WOMEN OF THE LAITY AS
MISSIONARIES.

By Mrs. Margaret L. Coope op Washington.

The Propaganda of the various phases of Catholic life is
already a “movement.”
The object of its leader is two fold

;
to bring Catholic women

of the laity together in social intercourse, and to bring them
together as missionary helpers without disturbing their home
or parish life.
With that idea in view, hourly conversations were con-

ducted over pictures, emblems, pamphlets and catalogues,
descriptive of the beauties of the Catholic Church, doctrine,
and life in its widest and broadest sense. All this had the
purpose of telling “o’er and o’er the story old” as missionary
helpers. What has been accomplished cannot be estimated,
but the records show that in the last two winter seasons,
upwards of one-thousand i^eople in private and public gather-
ings, have been informed as to the various phases of Catholic
life and its meaning, from a Catholic standpoint.
At the last gathering, held as usual under the title, “The Na-

tional Catholic-Women’s Circle,” and with the motto of their
leader as a guide, viz; “To know and love our own,” these
Catholic women for the first time perhaps in American his-
tory, shared honors with Catholic laymen, in rising to their
feet, in public, and personally paying tribute to Catholic life
under such titles as, “Our Parochial Schools;” Our Sodali-
ties and Children of Mary;” “Our Art, Music and Litera-
ture;” “The Propagation of the Faith;” “The Church Ex-
tension Society;” “The Holy Name Society;” “The Christ
Child Society ;” “The Catholic-Women in Literature ;” “Joan
of Arc;” “Trinity College;” “The Knights of Columbus;”
“The Apostolic Mission House,” and “The Catholics out-
side the fold.”



Laity as Missionaries. 115

In a fitting manner the higher phases of Catholic life
were placed in the hands of the clergy who paid tribute
under such titles as “The Holy Father;” Our “American
Cardinal; ‘The Catholic University,’’ and as ‘^Catholics in
America; to “The President of the United States.” The
spirit of the evening was missionary. The Very Eev. A
P. Doyle, Eector of the Apostolic Mission House, made the

Women^’’
“Opportunities for Catholic

The leader of the movement has accomplished this much
as a result of your command in conference three years ago
when you wished her, “God speed in her work among
women. But though it was accomplished without financial
capital, it was not accomplished without a wealth of zeal
and love for the Catholic Church, upon the part of those who
^-oprat^ with her in the work underaken by “The National
Catholic-Women’s Circle, of Washington, D. C.”

Father Swint: I would urge that the matter of organized
leagues of prayer for the Conversion of America, be seri-
ously tak^ up. True, this matter was taken up the last
time, but Father Elliott, I believe, said such a league under
some other name (I forget what it is) is already in existence.
1 fear this league, whatever it is, is very small. I am sure
It IS practically unknown in the diocese of Wheeling. It
seems to me it is almost essential to the success of our
work that some organized league of prayer be left in every
parish at the end of a mission. This ought to be one of
the fruits of the mission. I also think the question of Sun-
day school work in remote places ought to be taken up more
seriously than ever before. We ought to begin doing some-
thing. This brings up the more difficult question of procur-
ing or making suitable teachers. These Sunday Schools ought
to be carried on after some definite plan, and under some
e nite guidance. There is no objection to using exist-

ing methods or institutions, but their usefulness ought to
be extended to places where they are needed. What a fine
thing It would be if we could leave a well organized and
efficient Sunday school in nearly every town or country placewe visit ! The teacher is the main problem.
Father Doyle : The Sunday School teacher can be assisted

^ subscribing for a magazine
called T/ic Helper, edited by Mrs. B. E. Burke, one of the

Sunday School work in the country
(Address, 234 Broadway, New York.)

^



iMutual Uplatton of Itorfoan Apoatnlafea

By Rev. W. S. Kress^ op Cleveland, Ohio.

In the relation, however, of one diocesan band to another
we think that all should agree not to do any work in the dio-
cese of another, except upon the invitation, or with the con-
sent, of the local band. The same courtesy that governs one
pastor in his dealings with every other, and that keeps him
from meddling with the affairs, or encroaching upon the terri-
tory of his neighbor, should be the rule, we believe, between
apostolate bands. The Cleveland band have been asked
repeatedly to give missions and retreats in dioceses that en-
joy their own apostolates; their answer has invariably been
either a direct refusal or the advice that the invitation be
sent through the local apostolate.

This would be applying the principle of the closed shop,
in so far as diocesan aposolates are concerned. If there is
to be any real and permanent union between them they will
have to observe this courtesy toward each other. So it
appears to us. If the other bands are of the same mind we
would respectfully ask that this principle be formally
adopted by vote.

It should not be understood, however, that we disapprove
the employment of other bands in our own dioceses. It may
often be of great advantage to secure the services of outside
apostolates, particularly for localities where the home men
have appeared several times before. It might be well, even, to
suggest their engagement to pastors. A change of personnel
and methods is desirable, especially in Catholic missions. To
be sure the religious are ready to help us out here. They are
welcome, more welcome possibly to our parishes than we to
theirs; yet it would be quite proper not to forget our own
apostolate brethren, above all those affiliated to the poorer
dioceses. We call ourselves brothers when we get together
in these conferences. It is about the only time we become
aware of our relationship.
As the apostolates grow older they will find their terri-

tory rather circumscribed. Unless pressure is brought to
bear, either from above or below, from Bishop or laity, a
large proportion of the parishes of the diocese will remain
closed to them permanently. During 15 years of work in
our own diocese of Cleveland 83 parishes and dependencies
out of 307 have not permitted us to give missions of any
kind in them, besides 60 foreign ones, in which we could
not labor. In the 164 parishes that we served we appeared
once in 76, twice in 52, thrice in 21, four times in 7, six



By Rev. W. S. Kress. 117

times in 3, and twelve times in 1. In the 12 parishes in
our diocese conducted by religious we gave one mission. If
we were confined to the Cleveland diocese alone we would
not be kept busy the year around, even with a small band,
despite the fact that we introduce a new non-Catholic
series about every year. Fortunately for us, Cincinnati and
Columbus have asked us to extend our apostolate to the
entire state of Ohio.

The bands in smaller dioceses than ours of Cleveland are
likely to feel the limitations of territory even more quickly
than we. One remedy is that suggested before : that we com-
mend outside apostolates to our pastors for a change. So
far, we have done practically nothing in this matter our-
selves; but we stand ready to pledge our assistance, should
our fellow band think well of this plan. We would suggest,
however, in connection with this, that each band get up an
original series of non-Catholic lectures for presentation
away from home, instead of repeating the usual topics of a
first mission, all of which have been heard before.

Father Elliott: This paper is very instructive indeed.
I wish to bear testimony to the glorious missionary career
of Ignatius Horstmann, late Bishop of Cleveland. He de-
serves to be remembered thoroughout the history of Cath-
olic America for the generous assistance he has given the
diocesan mission band idea from its ince])tion.
Father Doyle: I would like to hear the question of the re-

lationship of apostolate bands to each other discussed.
Father Doran : I am quite in favor of the suggestions of

Father Kress’ paper. It would be a good thing to foster a
brotherly feeling between the apostolates. The exchange of
men would cause a mutual interchange of ideas and encour-
agement. 1

Father Busch: In the paper read there are two dis-
tinct suggestions; one is the spirit of mutual understand-
ing between the different bands. I do not see how we are
going to perfect a thing of that kind very well, except
to manifest a general sentiment; all of the bands are not
represented here; some of the larger hands are not repre-
sented at all. I believe, however, that all the bands
should have a closer union. I think the best thing to do
is to pass a resolution that the heads of the different dio-
cesan band communicate with each other with a view to
formulating some basis upon which an agreement can be
made, that is, some sort of a permanent committee estab-
lished, the nature of which would be hard to determine
just now. Each hand should make recommendations and
then submit them to the other bands. Another point was



118 Mutual Kelation of Diocesan Apostolates.

raised in the paper, that gradually our territory will be-
come limited and circumscribed for dijfferent reasons. My
band has confined itself very carefully to its own terri-
tory. In seven years past we have not given more than two
missions outside of our own territory and have given about
175 missions in our territory.

Father Mountain: The interchange of mission bands
would be conducive to bringing about that uniformity which
is so desirfible in this work. I make a motion that a commit-
tee of three of the superiors of the different bands be appoint-
ed to correspond with the superiors of the other bands to
bring about a closer union between the different aposto-
lates.

The motion was seconded by Father Busch with the
recommendation that it be made up from different sections
of the country.
The motion was carried, and Father Kress, Father Busch,

and Father Swint were appointed on the committee.

Father Swint: As the two apostolates of Cleveland and
Wheeling were so near together, and I believe it is import-
ant that some New Englander be represented on that com-
mittee. I wish to withdraw my name in favor of some one
else. I suggest of Father Blessing, of Providence, Khode
Island. The name of Father Blessing was substituted.

Father Busch: Another point that ought to be con-
sidered is exemption from office during missions; when
Archbishop Farley was in Eome he made a special re-
quest of the Holy Father that the priests of the New York
Apostolate be exempted from office during the work of the
mission and laid before the Holy Father a few cogent
reasons. The Holy Father readily and cordially granted
to him the privilege of giving to the priests of the Aposto-
late an exemption from office during the time of the mis-
sion.

Father Swint: Bishop Donohue disapproves very strong-
ly of the petition to be exempt from the recitation of the
office during missions. I cannot see much need in it, for
when the office, on account of strenuous work, becomes a
heavy burden, ipso facto, the person so circumstanced is, I
believe, dispensed. Of course the privilege would make a
man feel a little freer, but I fear it would also encourage
neglect of a thing that the missionary surely needs if any
one does—prayer.
Father Costello, Father Doran, and Father Kohmann,

were appointed a committee to take this matter before the
authorities with the purpose of securing the dispensation.



CJongrMfi mh % JitHBionarg
By Rev. M. I. Boarman, S. J., Chicago.

The Catholic Church is the masterpiece of Divine Art.
As an embodiment of beauty it necessarily embraces unity
^idst variety. The unity of the Church is manifested in
the supreme rule of the Soverign Pontiff and in the co-ordi-
nation and jurisdiction of the hierarchy. The variety of
the Church is seen not only in her manifold gifts and
divers offices, but also and most especially in her various
religious orders and congregations which under the guid-
ance of the Holy Ghost, were instituted by saintly men
to promote the Glory of God by the attainment of special
^iritu^al ends, by definite and well defined means. The
Church then may be likened to a beautiful garden in which
IS found a variety of parterres, shrubs, and beds of flowers.
The general effect of the garden’s beauty is most enhanced
when each bed is kept separate and gives forth its richest
profusion of colors and odors. A wise gardener is ever
solicitous that there shall be an intermingling of the ob-
jects of his care. These thoughts have led me to a reflec-
tion. The remark has been made upon the floor of this
Convention— and has been repeated — that the various
orders and congregations and bands of missionaries should
get together. This appeal seems to take for granted that
in some way, we are working amiss, and even exist in a
state of antagonism. I do not see things in this light I
believe that we are just as much together as the Holy
Ghost ever intended. Each order, each congregation, each
band of workers, is doing its own work in its own way

thus promoting the Divine Glory as Providence in-
tended. The coming together in a Congress, however, has
Its advantages; for thus we learn of the trials and hard-
ships, of the successes and failures of others, and necessari-
ly increase not only in sympathy, but in charity which is
the bond of perfection. During these days it has been tome a matter of pleasure and of edification to hear accounts
of the inissionary work done for special clases—as for
Indians, Italics, children, negroes, Chinese and non-Catho-
lics. These effects and successes show forth in a marked
degree the constant and progressive activity of the Church
But a mightier work than any of these is before us, and
that IS the conservation in the faith and the sanctification
o that vast multitude of Catholics already within our
borders or now hastening to our shores.



120 The Congress and the Missionary.

It is upon the beauty of these lives, and upon the
example which they give, that we must finally rest all of
our hopes for the conversion of America. To the sanctifica-
tion of the Catholic people the chief efforts of the great
religious orders have been mainly directed. Every novi-
tiate is an Apostolic Mission House; and all of the orders
have trained missionaries in the field. To give an idea of
the work which is silently accomplished, I may be excused
for offering the results of my own personal efforts. Within
the last ifourteen years, with one companion, I have given
communion to 349,284 persons and heard 394,436 confes-
sions. And though we have worked directly for Catholics
we have done much for non-Catholics. During these years
we received into the Church 5,002 converts. In our preach-
ing we have avoided whatever smacks of bitterness, yet we
have used the liberty of the Gospel. We have not been
satisfied with a mere academic setting forth of the beauty
of truth and the harmony of the Church. We have en-
deavored to rouse men to action by persuading them of
the necessity of salvation in the confession of Christ and
his spouse, the Catholic Church. It is not sufficient to
remove a man’s prejudices against the faith, and leave
him convinced, but not persuaded; for his last state will be
worse than the first, according to the words of Christ;
‘Hf I had not come and spoken to them, they would not
have sin : but now they have no excuse for their sin.”

Children have also been the objects of our care, and
wherever we gave missions to adults we ran in a short
mission for children. From these slight glimpses of the
work which is constantly going on in the vineyard of the
Lord, we may realize the glory given to God by the labors
and sacrifices of the devoted missionaries who, with such
untiring zeal, devote themselves each in his own field of
endeavor to the consummation of the end so devoutly to
be wished, the salvation of countless souls and the con-
version of America.



By The Very Rev. Francis C. Kelley, D. D., LL. D.,
President, The Catholic Church Extension Society of

U. S. A,, Chicago, 111.

Instead of reading a paper, Dr. Kelley addressed the Con-
vention. We are enabled to give only a summarv of what
he said :

He opened his remarks by requesting his hearers to make
a picture in their minds of the great Wall of China, He
explained that some ancient Emperor decided to build that
wall in order to protect his country from the Tartars. To
the work he summoned all his people, and how well they
performed their task is testified by the fact that the wall
stands today as strong as when the last brick was laid in it.
The speaker compared this wall to an imaginary one

which the Catholic Church must build around itself, not to
keep the people out, but to prevent enemies from attacking.
Like the great wall of China, this one must be built by the
people—all the people—and each section by those who live
in the district through which it passes. In the wealthy
places this wall would be strong, because here they have
the men to construct it, and the clay and mortar with which
to make and join the bricks. The clay and mortar is money.
The great Dioceses of the United States, therefore, built
their portions of the wall well and strong. Where neither
clay nor men are found in quantity, the difficulty arises.
In the South, and in some, portions of the West if left alone,
the wall will be anything but strong.
Under the present situation in the Catholic Church of the

United States, when any portion of that great wall of de-
fense is finished, the men who built it turn their hands to
ornamentation. Some of the stones show the work of the
clever sculptor or painter, and even some of the bricks are
ornamented and inlaid with gold. When the enemy arrives
he is usually found to be rather a sensible enemy. He is, at
first, attracted by the beautiful portions of the wall. He ad-
mires these, but being sensible, he moves on. He figures that
if these people had time enough to ornament the bricks and
stones, they had time to make a perfectly strong wall, and
he knows that where the ornamentations are is the worst pos-
sible place to attack. So he moves out to where the bricks
are made of inferior clay or of sand without much to hold
it together, and where he knows men are not plentiful.
There he makes hie attack, and there he is victorious. Now,



122 Wasted Opportunities

as a chain is only as strong as its weakest link, a wall is
only as strong as its poorest part, and so the entrance which
is forced by an enemy in any part of our wall means that
sooner or later the effect of his coming will be felt in the
stronger places.
A good general would never have permitted a wall to be

built like that. He would have said : “When you have fin-
ished the portions which are easy to build, begin on the por-
tions which are hard.” Co-operation is necessary, and with
co-operation the enemy could be kept out. The time spent
on the art work and the gold inlay was wasted time to a
very large extent, 'because the enemy got in. So our too
strict parochial policy has wasted opportunities. We have
lacked co-operation, and the result is very apparent in our
losses today.

WE HAVE LACKED CO-OPERATION

When you ask why we have lost millions, I can point to
a wall, strong and handsome, in Pittsburg, New York, Bos-
ton, Philadelphia, Baltimore, Chicago and many other
places

;
a weak wall was in too many portions of the South

and West. Here is our first and our greatest waste of op-
portunity. Of course, a great many will say that even call-
ing attention to this is reproaching, and we all hate re-
proaches. These reproaches fall on great and small. Some
of them must necessarily fall upon the members of the
Hierarchy; some on the priests and pastors. I grant all
this, but if a reproach is needed, surely we are not weak
enough to shrink from it and close our eyes to a situation
which is of the greatest danger, because we fear to look at
it. Would a great general, for example, lose a battle be-
cause he is afraid that by studying the field he will know
where he has assigned his troops? Our parish system has
proven itself to be a splendid one, but the danger of it is
that it will make us forget our obligations outside. These
reproaches are to warn us of the danger of parochial blind-
ness. Eeproaches are sometimes exceedingly useful.

Consider in detail the wasted opportunities by going out
with me to where Catholicity is weak—to the pioneer dis-
tricts. Some have asked us, “How would it be possible to
improve?” “Take up the history of Protestant Home Mis-
sion Societies, and you will have your answer.” These
societies have been wise in their generation. They knew
how to work. Someone said at the morning session of this
Conference that they had nothing else to do. That does not
concern us. The thing that concerns us is what did they
do, and what are they doing. When, for example, the



By Bev. Francis C. Kelley, D.D., LL.D. , 123

Methodist Home Mission and Extension Society went into
Kansas, Iowa and Nebraska, it went in with the^ men which
It took from where the Methodist wall was finished, or was
in good condition. These men had with them the clay
that was necessary to build; they had the money, and the
rest was easy. They entered a new town in a pioneer Statewhich had a population perhaps of fifteen or twenty fami-
les, and around about, perhaps, fifty more. Being a new

church. The people had no
practicing any religion, but soon a church arosewithout a cross. It was not Catholic. Perhaps a little

girl, a child of one of the Catholic families there, became

little chum is going, but the mother refuses. The Catholic
rnother wants the child to wait until the priest comes. He
visits there once every six months, which is as often as hecan do it. This new church was erected by one of the Prot-
estant Home Mission Societies. The minister is paid by
the same organization. The Sunday school the child wants
to attend is supported by it. All the people in the neigh-
borhood go to that church, no matter of what denomina-
tion they may be, except, possibly, the Catholics. There are
ten families, perhaps, of these in all the district, and the
little girl belonging to them tries hard, in an innocent way
to make a break in the defense which they are putting up'She begs month after month to go to the Sunday school,
and at last she is permitted to go once. That means twice,and twice means that she keeps on going. That little ^irlmay not lose her Faith, but she will grow up lukewarm
she will marry outside the Church, and her children will

-I?®"*
story is the story of others. It is the story

of the millions we haye lost in the West and South all be-
cause we wasted our opportunities; all because we did nothaye co-operation m building our wall of defense around

r Protestants, who had co-operation,and who did not waste their opportunities, won in the
pioneer districts, for four-fifths of their growth they cantmce to their Home Mission and Church Extension Socie-
ties. They gained whereyer they erected their little ruralchurches, and it is useless to deny that they gained consider-
ably at our expense.

Some urge that we did not waste our opportunities
for we had none to waste; that our people were poor and
could not haye done as the Protestants did. Yet, they say
toat seryant girls built the magnificent Cathedral of New
York, and poor as our people were, one portion of them
alone sent back to Ireland $150,000,000 to help religious



124 Wasted Opportunities

and political movements there. Every five dollars of that,
you might say, represented a soul which we lost in the
United States. Is even the Queenstown Cathedral, beauti-
ful as it is, worth one single soul, and would we not pay
dearly for even the independence of Ireland, much as we
desire it, if it costs us the salvation of one poor exile from
her shores?

Am I overdrawing the picture? Consult the statistics
and you will see. You priests of the South know that I
am not overdrawing it, and you who live in the West know
it as well. Few voices called out a warning when the
mistake was being made. Will the warning be of any use
even now?

It is perfectly true that our chance in many States is
gone, but it is not gone entirely in the whole country. In
South Dakota the Diocese of Lead is opening up. Okla
homa and Indian Territory are not entirely settled. The
Panhandle, of Texas, yet presents a chance. Nearly all
of the South is in the process of development. We can
yet plant our dollars as others did, and make them grow
chapels. We can strengthen the wall in these places. The
regeneration of the South will not be entirely through
preaching to non-Catholics. The Italian is going there;
the climate suits him, and appeals are now coming to as-
sist him to build little churches. He will not have to ap-
peal to Protestant Societies more than once; indeed, he
will not have to appeal at all. That portion of our wall is
threatened. We need money to get results.
At the Missionary Congress in Chicago a Bishop made

an appeal which was a terrible indictment against us for
wasting opportunities. His indictment was against every*
single one of us Catholics. He called attention to the
fact that his Diocese, Sante Fe, was converted from heath-
endom by Catholic missionaries. These missionaries had
watered almost every inch of the soil with their blood.
Today the Diocese has 135,000 people in its borders, most-
ly poor Mexican sheep herders. Their poverty prevents
them from doing much for the church. It is a struggle, on
the barren soil, to live at all. One parish of his Diocese
takes a month for the Bishop’s confirmation tour. OnH
three parochial schools are in the whole territory, while
in one single parish there are five mission schools, main-
tained by Protestants, and every child in them a Catholic.
A lack of co-operation brings about this state of affairs.
We can do wonderful things in the well-settled places, but
do we not lost the merit by wasting our opportunities in
such spots as these?



By Kev. Francis C. Kelley, D.D., LL.D. 125

The missionary question is largely a financial question.
You may meet in your Conferences and in Congresses an-
nually, semi-annually or monthly, but unless we have good-
will and generosity on the part of everyone, we cannot
solve the missionary problem. It refuses to be solved by
speeches and resolutions. To solve it we must get the
message that men and money are needed to the bishops, to
the priests, to the seminaries, colleges and schools. We
must not care whether they are sensitive or not; we must
tell the honest truth, call attention to the lack of co-opera-
tion, show where we are wasting our strength, and appeal
every day and every hour for union in meeting and solving
the problems that are before us.

OPPORTUNITIES AMONG THE IMMIGRANTS

Wasted opportunities in the pioneer districts is not all
of our missionary error. We are wasting opportunities
amongst immigrants. It is true that in some Dioceses, like
Chicago, the Italian parishes are self-supporting, but in
most parts of the country they are not. We are losing the
Italians, and losing them as fast as they can be lost. To
urge that they do not support the Church themselves is
not an excuse

;
to urge that we have enough to do with taking

care of more promising material, is not an excuse; to urge
that they are poorly instructed in their own country is not
an excuse. We do not understand conditions in Italy;
but we do know that the Italians are here; that they are
nominally Catholics at least; that they have a glorious his-
tory of Faith behind them, and that they are a moral,
honest and industrious people.
We have heard an Italian priest speak at this Confer-

ence of the good that was in his people, and appeal to the
Church in America for assistance. You cannot answer. “Let
them take care of themselves.” God sent them to us, and the
fact that the task is the hardest we have yet faced is no
reason for shirking it. It is not Catholic, gentlemen, to
utter such sentiments.
A little while ago someone was worrying as to whether

or not we displayed a Catholic spirit toward the Negro.
Are we displaying a Catholic spirit toward some of the
“Whites?” Investigate for yourself what the sects are
doing for the Italians. You may say that they are not mak-
ing Protestants of them. Yet their Sunday schools are
filled with Italians. What difference does it make to you
whether they are being Protestantized or “settlementized ?”
Will it make our sin and neglect less heavy that we are
allowing them to become Atheists instead of Protestants?



126 Wasted Opportunities

Italian settlement work is monopolized by Protestants
in the cities. “Have you any settlement work under the
auspices of your Society?” said a wealthy Catholic gen-
tleman to me a short time ago. I had to reply “No.” He
said, “Why do you not start something of that kind? I
myself, was brought up a poor boy. It was a miracle of
God’s grace that I kept my religion at all. I want to help
poor boys.” There are many men who feel as he does,
but outside of one or two efforts, scarcely anything is being
done for the people who do not come voluntarily to the
churches. Yet Christ said, “Go into the lanes and the by-
ways and coihpel them to come in.”

OPPORTUNITY IN CATHOLIC COLONIZATION

Another waste of opportunity is in Catholic colonization.
Why? Simply because one or two colonies had failed.
And they failed because, instead of the honor and glory of
God, the promoters had the almighty dollar for their chief
aim. In how many prospectuses for Catholic colonies were
the dividends pushed prominently to the front instead of
the good that might be done? No wonder they failed. But
is colonization a failure in general? Ask the country dis-
tricts of the Diocese of St. Paul. Some of the most flour-
ishing parishes in Minnesota were started as colonies; some
more in Nebraska. The Catholic colony idea is not a fail-
ure. Catholic colonies give us a rural population, and
we need a rural population more than we need anything
else. Seventy-five per cent, of the business and professional
men of cities are born outside of the cities on farms. We
get them today from Ireland, Germany, Belgium, England,
etc. We are getting some, too, from Italy, especially the
workers. In ten years stricter immigration laws will close
our gates. Where will we get the 75 per cent, needed in
the city’s population then? From Oklahoma, Nebraska,
Texas, Alabama, the Carolinas, etc. The call will go out
to the farm, and if the farm have not Catholics with which
to answer the call, what will be the fate of religion in the
cities? Is this a pessimistic outlook? Not at all. It is
simply the truth. Catholic colonization should be encour-
aged, if not for the sake of the present, for the sake of the
future.

One of the greatest troubles is that we are children here
in America when we come to the study of missionary effort.
Even Father Boarman misunderstands. He is a man of
many good deeds, but in speaking of missionary work at
this Conference yesterday, was it not, he made it quite evi-
dent that he understood missions to be simply those which
he and other Jesuit Fathers and religious preach so very



By Key. Francis C. Kelley, D.D., LL.D. 127

effectively in our large and wealthy parishes. Most people
think, when we talk about “missions,” that we mean what
our Protestant brethren would call “revivals.” To con-
tribute to “missions,” for a great many Catholics, means to
help out in the collection that is taken up on these occa-
sions. People must be made to see that these are only a
small part of missionary work; that the real missionary
work was the work the Apostles did when they went to
preach the Gospel wherever and whenever there were
men to hear it.

Francis Xavier was a real missionary. It is only by an
extension of kind courtesy that such a title could be con-
ferred without the right that comes of toil and hardship.

GET ZEAL INTO THE HEARTS OF THE PEOPLE

The problem before us is how we shal^ stem the tide of
loss which has been running against us for fifty years. We
can stem it if we get missionary zeal into the hearts of the
people, but to get that zeal into their hearts we must rely,
not upon the millionaire’s gift or wealthy men’s gifts, as
we are doing today. We must go into the parishes, or-
ganize them, and secure even the little mite that comes
from the children. Our Protestant brethren are organized.
The smallest child in their parishes knows what a mission
is, and wiU proudly own to the fact that he has contributed
to the work out of his little bank where he saves his pennies.

I went through the Presbyterian Building in New York
a year ago I think there are nineteen fioors to that Pres-
byterian Buil<ling. It is probably worth |2,000,000. The
rental amounts to |80,000 a year. I entered their litera-
ture room. It is one-quarter as large as this great hall

—

the Aula Maxima of our University. From top to bottom
it was filled with literature, not in bulk, but only the sam-
ples. Thousands and thousands of dollars had been spent
on this room to fill it with samples of books. The books
themselves were out doing their work, stirring up mis-
sionary zeal. One cannot have even an idea of how tre-
mendously the Presbyterians are working. They spend
millions per year for literature alone, probably more for
that alone than we spend on our entire mission work of
the world. The poorest Protestant denomination in Amer-
ica contributes at least |100,000 a year to its missions. I
am confident that Father Doyle would drop dead with
surprise if anyone told him that he would get |100,000
next year for his work. Probably there are not a half-
million people in that little denomination, but Archbishop
Ireland says that we have 17,000,000 Catholics, and mis-
sions receive nothing but a pittance from all of them.



128 Wasted Opportunities

Every year Protestants spend over $8,000,000 for home
missions alone, and for the last sixty years they have spent
$350,000,000.

We may say, ‘‘Well, what have they gained by it?’’ I
answer, “They would have been dead without it.” But if
we had spent as much money as that in taking care of our-
selves and planting the Cross in the pioneer places, in
sending our missionaries out on the crossroads, as old
Archbishop Hennessy, of Dubuque did, probably we would
not have to explain away our losses.
The Church Extension Society has built probably 250

chapels since it organized. Imagine what good these 250
chapels have done! We need over $200,000 a year for the
work of missions. Ten thousand dollars put into New
Mexico alone would work wonders. Archbishop Quigley,
speaking to the late Archbishop of Santa Fe, said : “Do
you mean to tell me that the children in the Protestant
schools of New Mexico are Catholic children?” The an-
swer was plain. “They are.” “Why can’t you get them
into your schools?” “I have no schools, and I could not
support them if I had. The people are too poor.” “Sup-
pose the Church Extension Society could give you $10,000
a year. Would it help?” Enthusiastically the answer
came back. “Ten thousand a year! If you could furnish
we with that amount of money, I could open my own
schools, and close every sectarian school within two years.”
And, gentlemen, what is $10,000?

THE SOLUTION OF BISHOP OF PITTSBURG

The Bishop of Pittsburg has offered one solution, and a
good solution, for the difficulty. He has organized a Mis-
sion Society for his Diocese, and he has said to the priests:
“Reverend Fathers, you must organize this Mission So-
ciety in your parishes. The support of missions outside
is an obligation and a necessity. If necessary, I will even
assess the parishes.” The proceeds of this Society, the
Bishop will divide amongst the Home and Foreign Mission
Organizations already in existence. I would have preferred
very much myself, had the Bishop organized a branch of
The Church Extension Society and let the distribution be
made in his way. We would then have more union, but
my preference has nothing to do with the matter. The
great thing is that the Bishop of Pittsburg saw the neces-
sity; saw that we were wasting opportunities, and saw
what could be done if each Diocese made an effort to assist.
What we need is union. We should all sink ourselves, if
necessary, and our own interests, to bring it about. So
far as I personally am concerned, I do not ask tp be kept



By Eev. Francis C. Kelley, D.D., LL.D. 129

in this work, though I love it. I would make any sacrifice
to remain in it. It is the work that suits me best, and if
I had to leave it the wrench for me would be a hard one;
but I am not set on doing this thing as I want it done,
or as the Church Extension Society wants it done. I
am set upon having it done by some one in a good way,
and cheerfully would I resign tomorrow from all connec-
tion with the Society if the sacrifice were demanded and
would give us unity in the cause.

I realize that the great union can come only when a Plen-
ary Council has taken this matter up; but we at least can
make beginnings. Last year a great Missionary Congress
was held in Chicago, under the auspices of the Church Ex-
tension Society. The success of that Congress shows that
priests and people are beginning to see our wasted oppor-
tunities, and are trying, even at this late date, to repair
past mistakes. That Missionary Congress cost a great deal
of money, but it was worth every dollar we paid out. It
brought returns, some in money, some in what was better
than money. The next Congress will be held in the East.
The Church Extension Society is going on with it; but it
invites all other missionary Societies now to join. We will
not assess you one penny for expenses. The next Congress
will pay for itself, and the Church Extension Society will
back it. Let us hold the next Congress in sections—a sec-
tion for the Indian Missions, with Father Ketcham in
charge; a section for the Negro Missions, with Father
Burke in charge; a section for the Apostolate, with Father
Doyle in charge, and a section for Church Extension, with
some one from our Society to take care of it. There should
be a section for priests, for religious orders who are preach-
ing missions to non-Catholics, and sections for every mis-
sionary activity in the United States. That Congress will
be held in Boston. At the ordinary sessions of the Mis-
sionary Congress in Chicago we spoke to from 3,500 to
5,000 people. We can speak to more in Boston, for the
second must be an improvement on the first. I invite you,
gentlemen, to co-operate; to come in with us and make the
second Congress as great as the greatness of our cause de-
mands.

To get the matter into form, I move that it be the sense
of this Conference that it unites with The Catholic Church
Extension Society and other missionary organizations in
the Boston Congress, so that together we may seek to gather
up our wasted opportunities and stir up the missionary
spirit in the Catholic people of the United States. I
thank you.



130 Wasted Opportunities

So, gentlemen, in order that we may have some fruit
from the appeal I made to you I now put in the form of a
motion that idea, that we shall unite next year; that we
shall invite all the missions to unite in one Missionary Con-
gress, so that we can impress the missionary spirit upon
the Catholic people of the United States. Thank you.
Father Busch : I was going to suggest an amendment,

to select some one to draw up a suitable memorial to
send out, showing that it is the sentiment of this conven-
tion that the missionary activities be united, as far as pos-
sible, in all the different details of missionary work, and
as the first evidence of this get-together spirit we at the
same time resolve to have our future meetings jointly and
with the Extension Society. If this amendment can be in-
corporated with the motion, I think it would be well to have
the two go out together. That it be the sense of this Con-
gress to co-operate. When we began we sounded a key-
note. Father Kelley was not here at the time of the open-
ing paper; but that was the proper idea, co-operation, get
together, and I now make this motion that a committee
be appointed to draw up a memorial that will express the
sense of this Congress that all missionary activities unite,
and that this memorial be sent to every missionary activity
in the country, in order to stir up the missionary spirit.
The motion was agreed to unanimously.
Father Elliott; I move that the Catholic University be

thanked for giving the Congress the hall and other accom-
modations. This was voted unanimously.
Father Kelley: I would like to ask one question. Who

is going to be representative of the Catholic Indian Mis-

sions to begin work? I would like to see Father Doyle
appointed. I would like to have him on this committee,
too. Father Doyle is the active officer of the Catholic Mis-
sionary Union, anyhow. If we had one or two hustlers we
could make that Congress a mighty success.

Father Irvin: I move that the Committee of this Con-
gress be appointed another member of that committee with
Father Kelley. This was voted unanimously.
Father Elliott ; I move that thanks be given to the press

for their work.
Father Busch : I move that thanks be extended for the

excellent entertainment given the members of the Congress
by the Catholic Mission Home.
On motion of Father Elliott a vote of thanks was also ex-

tended to the Chairman.
The Congress thereupon adjourned to meet next at Bos-

ton, Mass,



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A-^HRISXI/ATM f*ed/\gogy
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^
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SEPH F. WAGNER, Publisher, new'yoVk
WHITE TO iDVEBTISEES AND AlWAY. UIOTTIOW the missionary.



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1
A SERIES OF DISCOURSES

1
BY THE

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TRANSLATED FROM THE GERMAN
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Harmony of Design
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The pulpit illustrated was
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192 fBMcbtfian Hvenue
Chicago, irilinotsflftatsene

©fKcial Ipbotoorapber
OF=- THE —

First American Catholic Missionary Congress

Genuine Platinum, New Portraits of the Hierarchy in their robes can be
secured of us in 8x10 size on beautiful 10x12 mountings at $1,50 each

His Excellency, Most Rev. Diomede
Falconio, D. D., Apostolic Delegate
for the United States.

Most Rev. James H. Blenk, S. M. D.
D., Archbishop of New Orleans, La.

Most Rev. Sebastian Gebhard Mess4
MEB, D. D., Archbishop of Milwaukee,
Wis.

Most Rev. Alexander Christie, D. D.,
Archbishop of Oregon City, Oregon.

Most Rev. Fergus Patrick McEvay,
D. D., Archbishop of Toronto, Onta-
rio, Canada.

Right Rev. H. P. Northrop, D. D.,
Bishop of Charleston, S. C.

Right Rev. A. Van de Vyver, D. D.^
Bishop of Richmond, Va.

Right Rev. William J. Kenny, D. D.,
Bishop of St. Augustine, Fla.

Right Rev. Benjamin J. Keiley, D. D,,
Bishop of Savannah, Ga.

Right Rev. P. J, Donahue, D. D.,
Bishop of Wheeling, W. Va.

Right Rev. Peter J. Muldoon, D. D.,
Bishop of Rockford, 111.

Right. Rev. Alexander J. McGavick,
D. D., Auxiliary Bishop, Chicago.

Right Rev. James J. Hartley, D. D.,
Bishop of Columbus, Ohio.

Right Rev. Henry Jos. Richter, D. D.,
Bishop of Grand Rapids, Mich.

Right Rev. Phillip J. Garrigan, D. D.,
Bishop of Sioux City, Iowa.

Right Rev. Jos. J. Fox, D. D., Bishop
of Green Bay, Wis.

Right Rev. Frederick Eis, D. D.,
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Right Rev. Nicholas A. Gallagher,
D. D., Bishop of Galveston, Texas.

Right Rev. John B. Morris, D. D.,
Bishop of Little Rock, Ark.

Right Rev. Thomas Heslin, D. D.,
Bishop of Natchez, Miss.

Right Rev. Cornelius Van de Ven,
D. D., Bishop of Natchitoches, La.

Right Rev. Theophile Meerschaert,
D. D., Bishop of Oklahoma, Okla.

.

Right Rev. Paul P. Rhode, D. D.,
Auxiliary Bishop of Chicago.

Right Rev. Charles E. McDonnell,
D. D., Bishop of Brooklyn, N. Y.

Right Rev. Henry Gabriels, D. D.,
Bishop of Ogdensburg, N. Y.

Right Rev. Charles J. O’Reilly, D. D.,
Bishop of Baker City, Oregon.

Right Rev. Mathias C. Lenihan,
D. D., Bishop of Great Falls, Mont.

Right Rev. Eugene A. Garvey, D. D.,
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Right Rev. J. T. Regis Canevin, D. D.,
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Right Rev. S. S. Ortynsky, D. D.,
Greek Catholic Bishop for the U. S.

Rigpit Rev. Emile J. Legal, O. M. I.,
D. D., Bishop of St. Albert, Alberta,
Canada.

Right Rev. Thos. F. Cusack, D. D.,
Auxiliary Bishop of New York, N. Y.

Right Rev. M. J. Hoban, D. D., Bishop
of Scranton, Pa.

Right Rev. Thos. F. Lillis, D. D.,
Bishop of Leavenworth, Kansas.

Right Rev. J. J. Hennessy, D. D.,
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Right Rev. John N. Stariha, D. D.,
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Right Rev. J. B. Pitaval, D. D., Arch-
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Right Rev. Nicholas Matz, D. D.,
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Right Rev. Jos. M. Koudelka, D. D.,
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Right Rev. W. A. Jones, O. S. A., D. D.,
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Right Rev. E. M. Dunne, D. D.,
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Let us send you a price list; just

write for one. Also Carpet Cleaning.
FOR SALE DIRECT FROM THE

author, also HOCHSCHILD,
KOHN & Co., Balto., Md.

Jl HANmOME GIFT BOOK

WRITE TO ADVERTISERS AND ALWAYS MENTION THE MISSIONARY.



There' are mipes
Where Y6^Name^j^ay^^e*Ehte^

The MMuno^f^
Tkey wko give ^1,000

Sion House are tke#Founders. TfceirlSSmes*
are perpetuated on^tke Markl^Founders^Alct^
ckapel of tke Apostolic Mission House;

The Honorary
Tkey wko give $l00Mor $10 a^^^^r foi^teST

years. Tkey kecome HonoraryLMembei^ ji thi:
Catkolic Missionary Union.

The Associa^te'M'emberS
Tkey wko give $50,00, or $5.00 a year |or.,

ten years. Tkey kecome Associate Memkers"of“tke^
Catkolic Missionary Union.

AMONG the 15,000,000 Catholics in this’
country there must be a d’eep interest and
enthusiasm for so great and glorious a work
as the conversion of the American people
to the Catholic faith.

Where Shall We Enter Your Name?
j

Write 1 once to

Rov. A. F>. DOYLE
Apostolic TWission House>

BrookLland Station
WaaHInistont De CZ*



^SSgMPANY

? 37-43 WalbStrect

r " « -B 0 »

NEW^ORK CITV.

Br^way^
l!?eW York i

Hendon Office
^^95 Giesham Street

-L&clon^E. C

'$2,000,000i
r

||H fi

6,OOo!o^I

Solicits accounts of Individuals, Firms, Corporationt and

rtso^^^^.
B

ir^ uju ^
“B"'

ow special rates- of interest on funds awaitmg

investment
p

Pays interest on checking accounts.
**

0
"

Ejcecute$j,trusU of every deicription.

CORRESPONDENCE INVITED