ft Digitized by the Internet Archive in 2017 with funding from Boston Library Consortium Member Libraries https://archive.org/details/threegreateventsOOunse His Holiness Leo XIII. Born at Carpineto, March 2, 1810; consecrated Archbishop of Damietta, Feb. 19, 1843; transferred to the See of Perugia, Jan. 19, 1846; proclaimed Cardinal, Dec. 19, 1863; elected Pope, Feb. 20, and crowned May 3, 1878. V you mz % ree s (Treat u Events in the“Histoiy of (he QlatljaUc Olljurclj in the United States. T He etNTeHA^^, f , rstAm ^ !@ pRoceeDi^^CATHOLK CON0& * rH e C ATH OL;C=s^ °> M^ Z) eDJCAT]oN of ,^UNlV6RsnY. WiLLIAM-H JiUGHES- pufati^er, «•** DeteoiT’ Mich* i/- BOSTON college librakt 453346 m -2 1971 Copyright, 1889, by WILLIAM H. HUGHES. ALL RIGHTS RESERVED, DEDICATION. This Souvenir Volilrrie is respectfully dedicated to His Erriirierice, JAMES, CARDINAL GIBBONS, Archbishop of Baltirpore, and the Catholic Hierarchy, Clergy and Laity of the United States, BY WILLIAM H. HUGHES, November, 1889. TABLE OF CONTENTS. Introduction Bull Instituting See of Baltimore Cardinal Gibbons’ Letter to Leo XIII, and the Pope’s Reply Pastoral Letter of Cardinal Gibbons Call for a Congress The Centenary Celebration Archbishop Ryan’s Sermon The Evening Service Archbishop Ireland’s Sermon The Catholic Congress First Day Chairman’s Address Daniel Dougherty’s Speech Speech of Rev. J. Nugent Speech of Francis Keman Address of Cardinal Gibbons Catholic Congresses, by John G. Shea Lay Action in the Church, by H. F. Brownson Independence of the Holy See, by C. J. Bonaparte Second Day Carroll as a Statesman, by H. Mercier New Social Order, by P. L. Foy Education, by E. F. Dunne Catholic Press, by G. D. Wolff Mr. McGloin’s Paper Milton E. Smith’s Address Mr. Kelly’s Paper Societies, by H. J. Spaunhorst Memorial of Catholic Y. M. Societies Young Men’s Societies, by E. McGannon Resolutions Catholic American Literature, by C. B. Pallen Temperance, by J. H. Campbell Sunday Observance, by Manly Tello Labor and Capital, by Wm. Richards What Catholics have Done in the Last 100 Years, by R. H. Clarke.. Church Music, by Heman Allen Archbishop Ireland’s Address List of Delegates PAGE v x xiii xiv xvii 1 4 12 13 19 20 20 23 24 24 24 25 27 30 32 32 36 43 47 52 54 55 58 60 61 62 64 67 69 71 75 79 82 83 Dedication of the Catholic University 85 Bishop Gilmour’s Sermon 85 Father Fidelis’s Sermon 88 The Banquet 90 Response of Archbishop Satolli 90 Response of Mr. Blaine 90 Response of Archbishop Ryan 91 From the Heights, by J. Boyle O’Reilly 92 Address of English and Irish Catholics 93 Address of St. Cuthbert's College 93 Address of St. Bede’s College 94 Opening of the University 94 Bishop O’Farrell’s Oration 94 Dr. Schroeder’s Oration 96 The Associated Press 98 The Baltimore Festivities 99 Dinner at St. Mary’s Seminary 99 Letter of Cardinal Manning 100 Letter from English Bishops 100 Address of Irish Bishops 100 Reception at Concordia Opera House 101 Speech of Mr. Morris 102 Speech of Mr. Roberts 103 Reply of Archbishop Elder 104 The Torch-light Parade 106 Baltimore Day 110 The Mayor’s Reception 110 Other Entertainments Ill Dinner to Detroit Delegates Ill Major Hill’s Dinner Ill Catholic Editors’ Association Ill Brownson Memorial Committee Ill Jesuit Alumni Ill At Woodstock College Ill Ramus Olivae 112 From Seed-time to Harvests 112 Considerationes, Patris Frischbier 113 Carmen Saeculare, Ejusdem 114 Sonnet, by Archbishop O’Brien 114 LIST OK ILLUSTRATIONS PAGE Pope Leo XIII Frontispiece Cathedral of Baltimore ix Pius VI xi Archbishop Carroll xv Georgetown College in 1789 xvi Bishops of Baltimore Province xviii Cardinal Taschereau 1 Bishop Virtue 2 Bishops of New Orleans Province 3 Mgr. Gadd 4 Bishops of New York Province 5 Bishops of Boston Province 7 Bishops of Philadelphia Province 9 Bishops of Cincinnati Province 11 St. Patrick’s Cathedral, New York 14 Bishops of St. Louis Province 15 PAGE Committees of Catholic Congress 21 John Lee Carroll, Daniel Dougherty, Father Nugent, Honore Mercier, Wm. L. Kelly 33 Writers of Papers, Catholic Congress 53 Divinity Building, Washington University 86 Bishop Keane 87 Bishops of Oregon Province 89 Bishops of Chicago Province 91 Bishops of Milwaukee Province 93 Bishop Conroy, Mgr. O’Connell, Father Sorin, Father Stephan, Doctor Allen 95 Chiefs Joseph and White Bird 101 Archbishop Salpointe and Bishop Matz 103 Bishops of St. Paul Province 105 Bishops of San Francisco Province 107 Mitred Abbots 109 INTRODUCTION. BY HENRY F. BROWNSON LL.D. The year ot grace, 1889, will be forever memorable in the annals of the Catholic Church in the United States. Simultaneously with the celebration of the close of the first century since the establish- ment of the American hierarchy, was held the first Catholic congress of the United States, and the following day, the theological depart- ment of the Catholic University was dedicated and opened to stu- dents. But a few months previously was celebrated the one hundredth anniversary of the inauguration of the first president of the United States. The religious centennial celebration following so closely on the national, should make us reflect how closely our religion and our country are united in the date of their establishment in this land, as regularly organized institutions of divine and human govern- ment, and make us hope that they may proceed hand in hand till the final consummation of all things. Well might 1889 be known in our history as the “secular year,’’ — a year for rejoicing over the past, and a starting-point for a century of renewed exertion and of still brighter results. One hundred years ago, the American colonies, feeble indeed, but resolute, had successfully asserted their independence of the most powerful nation in the world, and become the United States of America. True, they were aided in their struggle for freedom by the Catholic nations of western Europe; but the aid rendered did not affect the issue of the contest, it only hastened the result. The final outcome was assured when the delegates of the colonies declared their determination to be free, and pledged thereto their lives, their fortunes, and their honor. That pledge with them was sacred, and they could no more have submitted to their oppressors than the little band of Goths under King Pelagius who fled from the Moors into the mountains of the Asturias, and carried on the war for the liberty and independence of their country, until they finally rescued the last town from the invaders, after nearly 800 years of almost unceasing conflict. Like the Goths of Spain, our revolutionary ancestors were not bom to submit to oppression. When the nation they had labored to found, and the constitu- tion they had drawn up with consummate wisdom, were inaugurated, with Washington as the first president, there was great rejoicing and high hope for the future. But who then dreamed that the close of the first century of our national government would have beheld a united people of 60,000,000 or more, extending from ocean to ocean, and from the bay of Fundy and the straits of Fuca to the gulfs of Mexico and California ? Much more marvelous and unexpected has been the growth of the church in the same period. While the population of the Union has expanded from less than four millions to upwards of sixty, the Catholics have increased from about one hundred thousand to ten or twelve millions. The wonderful increase in numbers is due in both cases to foreign immigration rather than any other cause. The population acquired with the territory obtained by treaty with other nations were nominally Catholic for the most part, and may have swelled the forty thousand Catholics in the thirteen colonies to about one hundred thousand souls. The accessions to the Catholic Church from sectarianism or infi- delity have been more important on account of their character than of their numbers, though even in point of numbers, they surpass any reasonable calculation based on the means available for conver- sions. During most of the century which has elapsed, the church has had “ no comeliness that men should desire her.’’ The members, until comparatively a recent period, have been poor and little respected by their neighbors, except in a few Catholic districts. For the first fifty years, they were so far from seeking accessions from without, that they seemed only too happy if they were allowed to exist in the land, and practise their religion in an inoffensive way. The clergy for the last hundred years have been too few to attend to the spiritual wants of those already Catholic, and extensive movements for the conversion of the American people have been necessarily deferred till some future time. That this time is now at hand is indicated by every sign, and not the least significant indi- cations of it are the interest taken by the laity in the cause of religion, shown by their assembling in a congress, and the establish- ment of a Catholic university. The time is now propitious for a mission to the American peo- ple. They are everywhere abandoning all trust in their old relig- ious systems, and falling into skepticism, infidelity, and agnosticism; their starving souls crying for the bread of truth, and no one to break it to them. It seems as though the American people of the old Protestant stock were the only individuals in the land who have never been in- vited to the wedding-feast which the Great King prepared for his Son. There have been missions to the aborigines; to the negroes the Gospel will soon be preached by men specially trained for that purpose; and there have b^gn chaplains, as it were, to the Catholic colonists and their offspring; but the great glory of the church in America will come when the mission is opened in the highways and byways, and through God’s grace, and the message of those He sends, the great multitudes shall be gathered in. It can hardly be doubted that this is destined to be a Catholic land. Catholics planted the Cross, claiming it for Christ’s heritage, at every extreme of its territory. It has been fertilized by the blood and sweat of priests along the Canadian border, at its southernmost VI INTRODUCTION. limit in Florida, and on the plains of New Mexico, and both slopes of the Rocky Mountains. The first priest that sailed to what is now the United States, after the discovery of the New World by Columbus, sailed from Bristol with Cabot in 1498, and the first sermon preached in this country was in the English language, and before England fell away from Christian unity. The next priests came with Ponce de Leon, in 1 52 1 , to minister to the intended settlement in Florida, and to labor for the conversion of the Indians; but the settlement was soon abandoned in consequence of attacks by the savages. Five years later, two friars of the order of Preachers accompanied the colony of Vasquez de Ay lion, established at or near where James- town, in Virginia, was afterwards settled by the English. Ayllon died soon after making a settlement, and the colonists abandoned the country. Eight priests, who accompanied De Soto, in 1538, as chaplains and missionaries, perished on our soil during the painful march through Florida, Georgia, Alabama, and Mississippi, across the great river to which the Spaniards gave the name of the Holy Ghost. In 1542, the Franciscan Father, Juan de Padilla, who had set up the Cross and begun a mission to the Indians in New Mexico, fell pierced bj 7 their arrows, a victim to his religious zeal. The mission of the Franciscans was afterwards re-established in New Mexico, and more fathers were sacrificed to the savage hate of the Indians, who cried: “The devil is more powerful than God and Mary.’’ Five of them were massacred in New Mexico, in 1696, Antonio Car- bonel, Jose de Arbizu, Francisco Corvera, Antonio Moreno, and Francisco Casanas. Fathers Tello and Ruhen, and many Catholic Indians were killed by the pagans in 1751, and several missions destroyed, in Arizona. Father Nicholas Foucault was murdered by the Indians in 1702 while on his way from the Arkansas Indians to Mobile, and Father du Poisson, a Jesuit, in 1729, on his way to New Orleans from the same Indians, was tomahawked by a Natchez chief. Another Jesuit, Father Souel, was riddled by musket balls in the same Natchez massacre. The Jesuit Father Doutreleau was shot at the altar on New Year’s day, 1730, by the Yazoos, but not fatally. Father Gaston, ordained a priest in 1730, was sent at once on the Missis- sippi mission, and soon after his arrival was killed by the Indians. The Jesuit Father, Antoninus Senat, chaplain to Vincennes, when the commander and others were taken prisoners, remained to minister to them, and was burned at the stake on Palm Sunday, 1736, by the Chickasaws in Mississippi. Three Dominicans, Luis Cancer, Diego de Tolosa, and Juan Gar- cia, were massacred in 1549 while attempting to convert the Indians in Florida. Pedro Menendez, who founded St. Augustine, Florida, in 1565, had with him Franciscans and Jesuits, as well as secular priests, one of whom, Mendoza Grajales, was the first parish priest in this country. The first anniversary of the founding of St. Augus- tine was hallowed by the death of the Jesuit Father, Pedro Martinez, slaughtered out of hatred of the Christian faith by the Florida Indians at Cumberland. Two more Jesuit Fathers, J. B. de Segura and Luis de Quiros, with four Jesuit lay brothers from St. Augus- tine, in attempting the conversion of the Indians on the banks of the Rappahannock, in Virginia, were savagely butchered in 1571. In 1597 the Franciscan Fathers, Pedro de Corpa, Bias Rodriguez, Miguel Aunon and Brother Antonio de Badajos, were slain for relig- ion’s sake in Florida, and Father Francisco de Velascola, in Georgia, and Father Francisco de Avila was made a slave to the savages after being pierced with arrows. All the labors of these zealous mission- aries to the Indians were fruitless, because the natives naturally associated the notion of Christianity with the insatiable greed and barbarous cruelty of the Spanish invaders. A better result seemed for a time to have been gained in New Mexico among the Indians, about the middle of the seventeenth century, when partly owing to the conduct of the Spanish governor, and partly at the instigation of the medicine men, the Indians turned on the Spaniards, and twenty-one Franciscans were slain. Three priests left by La Salle at the mouth of the Mississippi, in 1682, were massacred by the Indians after his return to Illinois. In 1696, one of the Franciscan Fathers was executed by an Indian tribe in Florida for having converted the chief. Fathers Juan de Parga and Angel Miranda were burned at the stake in 1704 by the Apalachicolas, and at the same time Father Manuel de Mendoza and another religious, Marcos Delgado, were slain. Brother Jose Pita was the first Spanish religious slain by the Indians in Texas. That was in 1721. In 1752, Father Jose Fran- cisco de Ganzabal, a missionary of San Ildefonso, in Texas, was slain by the Cocos; in 1757, Father Silva was murdered by the Indian tribes near the Rio Grande, and in 1758, Fathers Terreros and Santiesteban were killed, and Father Molina and others severely wounded at the Apache mission. The first chapel erected in the northern part of the United States was built in 1604, on De Monts or Neutral Island, in the present state of Maine, and bordering on New Brunswick. The fol- lowing year it was abandoned, and the settlers, with the cure, Nicho- las Aubry, were transferred to Nova Scotia. Father Biard narrowly escaped massacre by the Indians, on an island at the mouth of the Kennebec, where he offered the holy sacrifice of the mass in 1611. Two years later, he was at La Saussaye’s settlement on Mt. Desert Island, when it was attacked by an English force from Virginia, and with Father Quentin he was carried off a prisoner to Virginia. Brother Gilbert du Thet was mortally wounded in the action, and Father Masse was captured, placed in a small boat with some other Frenchmen, and turned adrift. In 1641 Father Isaac Jogues and Charles Raymbault planted tne cross in Michigan at Sault St. Mary’s. The story of Father Jogues is familiar to all — his capture by the Mohawks, the tortures and mutilation he underwent, his escape by the aid of the Dutch in New York, his return to the Mohawks, and his massacre by them, in 1646, near Auriesville, Montgomery county, N. Y. The third plenary council of Baltimore requested the introduction of the process of beatification of Father Jogues, and of his companion, Rene Goupil, S. J. The Franciscan Father Gabriel de la Ribourde was slain by the Indians of the Kickapoo tribe in Illinois, in 1680. A Recollect Father, Constantine Deshalles, the first pastor of St. Anne’s in Detroit, was shot by the Ottawas while engaged in a mission of peace from them to the Miamis in 1706. Father Louis Gingras, S. J. was captured by the Indians near Lake Pepin in 1728, and would have been burned at the stake, but was saved by the Indian practice of adoption. Father Peter Aulneau, S. J., was killed by the Ind- ians in 1736, at the Lake of the Woods. The Jesuit mission among the Abnakis in Maine, founded in 1646 by Father Gabriel Druillettes, had been wonderfully blessed by God, and the people during the long pastorate of Father Rale had become exemplary in their faith and its practice, when the devoted priest was slain by the English and Mohawks in 1724 at Norridge- wock. Father Sebastian Rale was the object of most bitter hostility, as a Jesuit, on the part of the governor of Massachusetts, who sent Colonel Westbrook with a force of more than 200 men to kill or cap- ture him, in 1722; and failing at first, sent Colonel Moulton in 1724 with an increased force of whites and Mohawks against the old crip- pled priest, now nearly 70 years of age. The hostility to Father Rale was not satiated by his butchery; in 1835 his monument, erected two years previously, was destroyed, and the citizens restoring it, was thrown down in 1851, by 7 worthy neighbors of the people of Ellsworth, who, a little later, acquired lasting infamy by tarring and feathering another noble Jesuit. The penal laws against Catholics, against Catholic priests, and especially against Jesuits in Virginia, Maryland, New Jersey, New INTRODUCTION. York, and Massachusetts, in the first half of the last century, were barbarous in the extreme. Laws specially directed against the Jesuits were passed in Louisiana and Illinois, confiscating their prop- erty and expelling them, in 1763, and they were treated as crimi- nals, and subjected to every ignominy. The labors and sufferings of the missionaries who planted the seeds of faith in what is now the United States, were all the more difficult to undergo, on account of the unpromising results which followed. If they succeeded in get- ting a hearing among the savages, they had to explain an entirely new order of thought to a degraded and ignorant race, in a barbar- ous language, difficult to learn, and without the words needed for the expression of Christian truths. They had to adopt many cus- toms of savage life, endure filth that their natures recoiled from; often when they had instructed and baptized a band of neophytes, they found them soon after relapsed into their former superstitions. The character of the Indians themselves, their constant wars with hostile tribes, and the influence on them of white men were obstacles which the missionaries could not get rid of. As St. Francis Xavier complained of the impossibility of converting the Indians of the East to the religion of the tyrannical, licentious, and grasping Portu- guese, who were the first colonists of Goa and the neighboring terri- tory, and met with the glorious results of his mission in Japan, where he was unaccompanied by European adventurers, so, on this western hemisphere, from the days of Columbus, the greatest impediment to the conversion of the aborigines has been interposed by the licentiousness, greed, and injustice of those calling themselves Christians. When the apostles announced the Gospel to the nations, their teaching was accepted or rejected according as it seemed to those who listened to be good or evil, true or false. In modern times, and in this country in particular, both with the Indians and the descendants of Europeans, there has been put into the scale with Christianity the practical example set by so-called Christians. Yet, in spite of these obstacles, the success achieved by the mis- sionaries was in many places most consoling. Instances of rare devotedness and sanctity were numerous; many of the converts sealed their faith with their blood, and the holy missionaries often describe themselves as more than recompensed for their toil. When, however, a hundred years ago, a national government was established over the American colonies, peace was restored, persecution of Catholics for conscience’ sake seemed at an end, a bright prospect was opened before the clergy and laity of the church. Washington recognized the important services of Catholics at home and abroad in the struggle for national independence; congress proposed to the states for ratification that amendment to the constitution which for- bids the national legislature to curtail religious liberty; Pius VI happily uniting in one ecclesiastical government all Catholics of various origin, named for the first American bishop the most prom- inent priest in the country, and a man universally respected. Catho- lics must have felt then very much as the early Christians did when Constantine put an end to their chronic persecution throughout the Roman empire. Bright as were then the hopes of Catholics, the reality to-day far exceeds those hopes; and if the church then rejoiced at her improved condition, she has far more reason to be glad and to exult, as she surveys her work of one hundred years, and looks forward into the dazzling probabilities before her. The cardinal archbishop of Baltimore says in his pastoral letter of October 18, on the centennial celebration of the Catholic hierarchy in the United States: Archbishop Carroll “did not wish the church to vegetate as a delicate exotic plant; he wished it to become a sturdy tree, deep-rooted in the soil, to grow with the growth and bloom with the development of the country, inured to its climate, braving its storms and invigorated by them and yielding abundantly the fruits of sanctification. “Knowing as he did, the mischief bred by national rivalries, his aim was that the clergy and people — no matter from what vii country they sprung — should be thoroughly identified with the land in which their lot is cast, that they should study its laws and polit- ical constitution, and be in harmony with its spirit; in a word, that they should become as soon as possible assimilated to the social body in all things appertaining to the domain of civil life.’’ With these same sentiments pervading the whole American hierarchy and Catholics generally, no prophetic exaggeration is pos- sible of what the next century will witness in the growth and influence of the church, to which we look not only for the salvation of individuals, but also of the nation. While assembling, therefore, at Bishop Carroll’s episcopal city, to render thanks for past benefits by solemn religious celebration, the happy thought was conceived of combining at the same time a congress or general convention of the Catholics of the country. Catholic congresses have been held in Germany for the last forty years. They have united the Catholic body, and directed Catholic thought, and sustained the church through nearly two decades of persecution. In Belgium they commenced a little later. There they have successfully asserted Catholic rights in elections, in education, espoused the cause of the working men, and attacked the growing evil of alcoholism. Good results may be anticipated from other Catholic congresses, such as those in France, Austria, Bavaria, and Spain. A general congress of all English-speaking Catholics was talked of lately, and may yet be held ; but if so, it is uncertain when. A congress of all the Catholics of the United States has been talked of, and written about, for some time past; but no decided action was taken to bring one about, until at the close of last winter it was decided to take advantage of the Baltimore celebration of the first centenary of the American hierarchy, and to call a meeting of Catholics of the United States for the same time and at the same place. A number of bishops were consulted as the first step in the matter. The cardinal archbishop of Baltimore and the archbishops or bishops of New York and Portland, of San Francisco and Oregon, of St. Paul and New Orleans, of Cleveland and Covington, Ft. Wayne and Peoria, were written to. The prelates thus addressed with singular accord, perceived the great good that ought to follow the action proposed, and encouraged the undertaking. Among them were men of Dutch, Belgian, German, Irish, Scotch, and Anglo- American birth or descent, from the extreme east and west, from north and south, and from the centre of the United States. To determine on a plan of action, a meeting was held at Chicago, last May, of Most Reverend Archbishop Ireland, of St. Paul; Mr. H. J. Spaunhorst, of St. Louis; Mr.W. J. Onahan, of Chicago, and Mr. H. F. Brownson, of Detroit. The objects to be aimed at, the means of attaining to them, and a rough draft of the mode of proceeding were discussed. The objects proposed were the closer union of all the members of the Catholic body in the country, increased activity of the laity in aid of the clergy in religious work, and the declaration of their views on the important questions of the hour, and the assistance and relief of the poorer classes of society. It was never intended that the proposed congress should be a lay congress, in the sense that it excluded co-operation, advice, aid, or direction from the clergy; but only in the sense that laymen were to take the initiative, arrange the details, fill the business offices, and write the papers to be read and afterwards discussed by both clergy and laity. Neither was it expected that a great amount of work would be accomplished at the first congress, which was set for the nth and 12th of November, and would be terminated then in consequence of the opening of the new university on the 13th, at Washington. Yet something worth the pains could be done in two days, and a begin • ing made that would lead to greater results thereafter. The con- ference at Chicago called a larger conference to meet in Detroit, June 4th. At the conference in Detroit, presided over by Rt. Rev. M. INTRODUCTION. viii Marty, O. S. B., were present the Rt. Rev. Bishop of Detroit; V. Rev. J. A. Stephan, of the Indian Bureau, and some dozen laymen who had been able to respond to the short invitation. After discussing, at great length, what language should be used in the congress, and what topics should be treated of, the Detroit conference appointed a Committee on Organization, consisting of Mr. Onalian, Mr. Spaunhorst and Mr. D. A. Rudd, of Cincinnati, to issue the call for the congress and to organize it; and another Com- mittee on Papers, consisting of Mr. Brownson, Mr. Peter L. Foy, of St. Louis, and Mr. M. J. Harson, of Providence, to prepare the work to be done in the congress after it met; and the conference then adjourned. The cardinal archbishop of Baltimore spontaneously offered to attend to all the local preparations in Baltimore, and appointed a committee for that purpose, of which His Eminence was the chair- man. How admirably this committee executed what it so kindly undertook is apparent from the reporter’s account of the arrange- ments made. The Committee on Organization, to which Mr. J. D. Keiley, Jr., of Brooklyn, and Dr. J. G. Shea, of Elizabeth, N. J., were subse- quently added, had no slight work to perform, most of which, how- ever, devolved upon its indefatigable chairman. The Committee on Papers had not so much of a sinecure as might have been expected. Not appointed till the month of June, it was necessary to secure writers of papers in ample season to have well digested essays prepared before the congress should open. Many persons written to for that purpose were found to have sailed, or to be on the point of sailing, for Europe; others, especially law- yers, were at various summer resorts, where they could consult no books on the subjects assigned them, and would be occupied in pro- fessional duties after their return home, until it would be too late. Some neglected to answer until the congress was so close at hand that none could then be found to take what they so tardily refused. To these causes must be attributed the omission of some important topics, which will require the consideration of future congresses. Inasmuch as this congress was, in some sense, a part of the religious solemnity at the same time and place, His Eminence, the Cardinal Archbishop of Baltimore, deemed it even more desirable than would otherwise have been the case, that the papers to be read before the congress should be submitted to an advisory committee of bishops. For this purpose His Eminence named Archbishop Ire- land as chairman, and Bishops Gilmour, Maes, Ryan (of Buffalo), Harkins, and Foley as associates. This task they executed with all courtesy; but it turned out a sinecure, as the papers submitted were all “as true as preaching.” They were, nevertheless, of great assistance to both committees, aiding, advising, co-operating in every way, giving much time, and travelling (some of them) great distances for that purpose. The assistance they rendered in this matter has won for them the gratitude of the members of the committees, and entitles them to that of all the Catholics who were present at the congress. The work attempted in this first Catholic American Congress will be carried on more completely hereafter, and the genius of our people will direct it in a practical and effective way. It is well that we should do our work in our own way, without following too closely in the tracks of our European co-religionists. We live under differ- ent conditions in almost every particular, can do much here that would not be permitted in other countries, and much that is thought important there would be useless or worse here. The only serious defect from which we are likely to suffer in the future, as we have suffered in the past, is in the matter of educa- tion. The fact is that in English-speaking countries Catholics are less educated than non-Catholics. Whatever cause we may ascribe it to, and it is not necessary to ascribe it to any cause not honorable to them as Catholics, the fact remains that the mass of Catholics are comparatively uneducated, and the graduates of our institutions of learning are inferior in literary and scientific scholarship to those trained in other schools. If there are any among us, clergy or laity, that seem to be exceptions, I think they will all be found to have received a part, at least, of their education elsewhere. A distinguished Catholic wrote in 1847: “The welfare of the many is unquestionably to be sought ; but it must needs be sought by the few, and the chief concern of a nation seek- ing the welfare of the many is therefore the education of the few. For these the highest standard of scholarship is neces- sary, and the most liberal provision should be made. It would be well, if we had somewhere in the country a university proper, a university worthy of the name, to which the brightest and most promising of our youth, after graduating at our colleges, might be sent, and where they might reside some six or seven years and continue their studies. Such a university would soon raise the standard of scholarship and in time we should have, in every depart- ment of literary, scientific, and public life, scholars worthy of the name — masters, not mere pupils, who would be a credit to their age and country, and from whom would descend a most salutary influ- ence upon the people below them.” And in 1874, the same author wrote: “We, as Catholics, want a grand Catholic univesity into which the students who have taken their degree of A. B., and have distinguished themselves in our existing colleges, may enter and continue under able professors their studies of predilection for four, six, or eight years longer. Then we may have scholars, learned men, scientific men, philosophers, theologians, not unworthy of the name, to the great service of the church and benefit to American society, especially to our Catholic community. We must bear in mind that scholars are trained for the public good, not for their pri- vate advantage, and that the thorough education of the few is of vastly more importance to the community than the half-education of the many, which is all the many in any nation or country do or can receive.” Similar expressions by writers and speakers, from time to time, indicated that all who had given any serious thought to the matter, saw the importance, and even the necessity, of a genuine Catholic university, if we are ever to take the rank in American life to which our condition in every other respect entitles us. No step, however, seems to have been taken to carry out the thought conceived by so many until about six years ago, when Bishop Spalding, of Peoria, began to urge with earnestness and eloquence the need of proceeding with the work without further delay. The third plenary council of Baltimore unanimously ap- proved of the undertaking ; the Holy Father gave encouragement ; and Catholics gladly responded with generous donations. Within three or four months after the corner stone of the divinity school of the new university was laid in May, 1888, nearly $1,000,000 had been given, besides large amounts contingent on the death of testa- tors, for the erection of the university and the founding of professor- ships. In accordance with the wish of the council of Baltimore the seminary or divinity school was to be first established. But it is expected that the other faculties will be added in two or three years. The capital city of the United States was selected for the university, by the vote of the bishops, and offers many advantages for the pur- pose, which cannot be had elsewhere, and the site has been chosen in a part of the town where the air is purest and summer heat most endurable. The Rt. Rev. John J. Keane resigned the see of Richmond to preside over the new university, and has labored with untiring energy and great success in engaging professors, arranging various details, and in arousing the Catholic community to active interest. His appreciation of the high character and of the importance of the university, his zeal in the work, his tact and judgment in the means adopted, have won, as they deserved to win, an unexpected success. So far as the theological department is con- cerned, success is accomplished ; but there still remains much to be done. It is the interest of every Catholic in our country that the INTRODUCTION. IX other faculties should be added without delay. The buildings will be erected, and the professors and pupils collected, as soon as the means are secured for meeting the expenses. The buildings to be erected are not costly. The estimate for the building just opened was only $175,000, and its cost will not greatly, if at all, exceed that sum. The other buildings will un- doubtedly be in proportion. The great expense is for the endow- ment of chairs and scholarships, and a considerable amount will be required to purchase a library worthy of the university, and one which may meet the needs of the scholars of the country. That the additional millions of dollars which are still needed will be forthcoming there is little reason to doubt. It is only neces- sary for our generous and wealthy Catholics to know that money is needed for the purpose, and it will be cheerfully and abundantly given. This volume will show with what splendor the centenary was cel- ebrated at Baltimore, and the university opened at Washington. It will record the lavish hospitality with which Baltimore entertained her visitors. It will relate the harmony and enthusiasm prevailing at the Catholic congress. But, most important of all, it will give in full the addresses of the Most Reverend Prelates, the papers read at the congress, and the address there adopted. If these are ex- tensively read and reflected on, they cannot fail to give a better tone to Catholic opinion generally, to remove much prejudice, and to excite the Catholic laity to greater exertions in the cause of religion and morality. It is earnestly to be hoped that the enthusiasm will continue, and that Catholics will go to work energetically to do all that they have asserted their power and intention to perform, and make the coming century the most glorious in all history. THE CATHEDRAE, BALTIMORE. MD BULL OF PIUS VI. * Instituting the See of Baltimore. POPE PIUS VI. For the Perpetual Memory of the Fact. When from the eminence of our apostolic station, we bend our attention to the different regions of the earth, in order to fulfil to the utmost extent of our power the duty which our Lord has imposed upon our unworthiness of ruling and feeding his flock, our care and solicitude are particularly engaged that the faithful of Christ, who, dispersed through various provinces, are united to us by Catholic communion, may be governed by their proper pastors, and diligently instructed by them in the discipline of evangelical life and doctrine. For it is our principle that they who, relying on the divine assistance, have regulated their lives and manners agreeably to the precepts of Christian wisdom, ought so to command their own passions as to promote by the pursuit of justice their own and their neighbor’s spiritual advantage; and that they who have received from their bishops, and by checking the intemperance of self-wisdom, have steadily adhered to the heavenly doctrine delivered by Christ to the Catholic Church, should not be carried away by every wind ot doctrine, but, grounded on the authority of divine revelation, should reject the new and varying doctrines of men, which endanger the tranquillity of government, and rest in the unchangeable faith of the Catholic Church. For in the present degeneracy of corrupt manners into which human nature, ever resisting the sweet yoke of Christ, is hurried, and in the pride of talents and knowledge which disdain to submit the opinions and dreams of men to the evangelical truth delivered by Jesus Christ, support must be given by that heavenly authority which is intrusted to the Catholic Church, as to a steady pillar and solid foundation which shall never fail; that from her voice and instructions mankind may learn the objects of their faith and the rules of their conduct, not only for the obtaining of eternal salvation, but also for the regulation of their life, and the maintain- ing of concord in the society of this earthly city. Now, this charge of teaching and ruling first given to the apostles, and especially to St. Peter, the prince of the apostles, on whom alone the church is built, and to whom our Lord and Redeemer intrusted the feeding ot his lambs and of his sheep, has been derived in due order of suc- cession to bishops, and especially to the Roman pontiffs, successors of St. Peter and heirs of his power and dignity, that thereby it might be made evident that the gates of hell can never prevail against the church, and that the divine Founder of it will ever assist it to the consummation of ages; so that neither in the depravity of morals nor in the fluctuation of novel opinions, the episcopal succession shall ever fail, or the bark of Peter be sunk. Wherefore, it having reached our ears that in the flourishing commonwealth of thirteen American states many faithful Christians united in communion with the chair of Peter, in which the centre of Catholic unity is fixed, and governed in their spiritual concerns by their own priests having care of souls, earnestly desire that a bishop may be appointed over them to exercise the functions of episcopal order, to feed them more largely with the food of salutary doctrine, and to guard more carefully that portion of the Catholic flock, we willingly embraced this oppor- tunity, which the grace of Almighty God has afforded us, to provide those distant regions with the comfort and ministry of a Catholic bishop. And that this may be effected more successfully and in accordance with the rules of the sacred canons, we commissioned our venerable brethren, the cardinals of the holy Roman church, direct- ors of the congregation “ de propaganda fide,” to manage this busi- ness with the greatest care, and to make a report to us. It was therefore appointed by their decree, approved by us, and published the twelfth day of July of the last year, that the priests who lawfully exercise the sacred ministry and have care of souls in the United States of America, should be empowered to advise together and to determine, first, in what town the episcopal see ought to be erected, and next, who of the aforesaid priests appeared the most worthy and proper to be promoted to this important charge, whom we, for the first time only, and by special grace, permitted the said priests to elect and to present to this apostolic see. In obedience to this decree, the aforesaid priests exercising the care of souls in the United States of America, unanimously agreed that a bishop, with ordinary juris- diction, ought to be established in the town of Baltimore, because this town, situate in Maryland, which province the greater part of the priests and the faithful inhabit, appeared the most conveniently placed for intercourse with the other states, and because from this province Catholic religion and faith had been propagated into the others. And at the time appointed for the election, they being assem- bled together, the sacrifice of holy mass being celebrated, and the grace and assistance of the Holy Ghost being implored, the votes of all present were taken, and of twenty-six priests who were assem- bled, twenty-four gave their votes for our beloved .son, John Carroll, whom they judged the most proper to support the burden of episco- pacy, and sent an authentic instrument of the whole transaction to the aforesaid congregation of cardinals. Now, all things being mate- rially weighed and considered in this congregation, it was easily agreed that the interests and increase of Catholic religion would be greatly promoted if an episcopal see were erected at Baltimore, and the said John Carroll were appointed the bishop of it. We, therefore, to whom this opinion has been reported by our beloved son, Cardinal Antonelli, prefect of the said congregation, having nothing more at heart than to insure success to whatever tends to the propagation of true religion, and to the honor and increase of the Catholic Church, by the plenitude of our apostolical power, and by the tenor of these presents, do establish and erect the aforesaid town of Baltimore into an episcopal see forever for one bishop, to be chosen by us in all future vacancies; and we, therefore, by the apostolical authority aforesaid, do allow, grant, and permit to the bishop of the said city and to his successors in all future times, to exercise episcopal power and jurisdiction, and every other episcopal function which bishops BULL OF PIUS VI. xi constituted in other places are empowered to hold and enjoy in their respective churches, cities, and dioceses, by right, custom or by other means, by general privileges, graces, indults, and apostolical dispensations, together with all preeminences, honors, immunities, graces, and favors, which other cathedral churches, by right or cus- tom, or in any other sort, have, hold, and enjoy. We moreover decree and declare the said episcopal see, thus erected, to be subject or suffragan to no metropolitan right or jurisdiction, but to be for- ever subject immediately to us and to our success- ors, the Roman pontiffs and to this apostolical see. And till another opportun- ity shall be presented to us of establishing other Catholic bishops in the United States of America, and till other dispositions shall be made by this apos- tolical see, we declare, by our apostolical authority, all the faithful of Christ, living in Catholic commun- ion, as well ecclesiastics as seculars, and all the clergy and people dwelling in the aforesaid United States of America, though hitherto they may have been subject to other bishops of other dioceses, to be hencefor- ward subject to the bishop of Baltimore in all future times. And whereas, by special grant, and for this time only, we have allowed the priests exercising the care of souls in the United States of America, to elect a person to be appointed bishop by us, and almost all their votes have been given to our beloved son, John Carroll, priest, we being otherwise certified of his faith, prudence, piety, and zeal, forasmuch as by our mandate he hath during the late years directed the spiritual gov- ernment of souls, do therefore, by the plenitude of our authority, declare, create, appoint, and constitute the said John Carroll bishop and pastor of the said church of Baltimore, granting to him the faculty of receiving the rite of consecration from any Catholic bishop holding communion with the apostolical see, assisted by two eccle- siastics, vested with some dignity, in case that two bishops cannot be had, first having taken the usual oath according to the Roman Pontifical. And we commission the said bishop-elect to erect a church in the said city of Baltimore, in form of a cathedral church, in so far as the times and circumstances may allow, to institute a body of clergy deputed to divine worship and to the service of the said church; and moreover, to establish an episcopal seminary, either in the same city or elsewhere, as he shall judge most expedient, to administer ecclesiastical incomes, and to execute all other things which he shall think in the Lord to be expedient for the increase of Catholic faith, and the augmentation of the worship and splendor of the new erected church. We moreover enjoin the said bishop to obey the injunctions of our vener- able brethren, the cardi- nals, directors of the sa- cred congregation, “de propaganda fide, ’ ’ to trans- mit to them, at proper times, a relation of his vis- itation of his church, and to inform them of all things which he shall judge to be useful to the spiritual good and salvation of the flock trusted to his charge. We therefore decree that these our letters are and ever shall be firm, valid, and efficacious, and shall obtain their full and entire effect, and be observed inviolable by all persons whom it now doth, or hereafter may con- cern; and that all judges, ordinary and delegated, even auditors of causes of the sacred apostolical pal- ace and cardinals of the holy Roman church, must thus judge and define, de- priving all and each of them of all power and au- thority to judge or inter- pret in any other manner; and declaring all to be null and void if any one, by any authority, should presume, either knowingly or unknowingly, to attempt anything contrary thereunto, notwithstanding all apostolical, general or special constitutions and ordinances, published in universal, provincial, and synodical councils, and all things con- trary whatsoever. Given at Rome, at St. Mary Major, under the Fisherman’s Ring, the 6th day of November, 1 789, and in the fifteenth year of our pontificate. [L. S.] R. Card. Braschi Onesti. Cardinal Gibbons’ Letter to Leo XIII in Relation to the Centennial Celebration.— Pope Leo’s Reply. Baltimore, August 12, 1889. Most Holy Father : In the month of November next we will celebrate in Baltimore the centenary of the establishment of the Hierarchy in the United States by your predecessor, Pope Pius VI, of venerable and happy memory. We will have at the same time the consolation of commencing the second century of our existence as an organized Church by the inauguration of the Catholic Univer- sity, for which we are so indebted to the love and devotion which Your Holiness has always manifested toward our country and Church. It is our glory, Most Holy Father, to have always preciously guarded toward the Holy See those sentiments of respect, obedi- ence, and attachment which have bound our first fathers in the faith , and especially him whom in all truth we can call the founder of our Church, the venerable Bishop Carroll. For my part, as the eighth successor of that illustrious and holy prelate in the See of Baltimore, I experience an unspeakable happiness in placing under these circumstances, at the feet of Your Holiness, the respectful homage of my filial obedience, and that of the eighty Archbishops and Bishops and Vicars Apostolic who to-day constitute our Hierarchy. A great number of those prelates will come to join with me in thanking God for -the blessing which He has given to the act ol Pius VI by developing in so marvelous a manner among us all our works of charity and religion, and by multiplying the ecclesiastical provinces and episcopal sees in a country once almost entirely in the diocese of Baltimore. To all these favors which we hold from your paternal affection, I presume, Most Holy Father, to ask you to add one more : That you may deign to send some representatives to take part in the solemnities, who would unite with us in thanking God for the great things which divine Providence has accomplished among us during the first century of our life as a Church. This participation on the part of the Holy See in our festivities will be to us an earnest of fresh benedictions, and will, I hope, impart some consolation to Your Holiness amid the afflictions by which you are encompassed. Deign, Most Holy Father, to accept the homage of the most profound respect of your humble and obedient servant and son, J. Card. Gibbons, Archbishop of Baltimore. The following is the text of the letter sent by the Pope to His Eminence Cardinal Gibbons by the hands of the Rt. Rev. Mgr. O’Connell, Rector of the American College at Rome with regard to the Catholic Centennial celebration : To our beloved Son, John Gibbons, of the Title of St. Mary Beyond the Tiber, Cardinal Priest of the Holy Roman Church, Archbishop of Baltimore. Beloved Son, Health and Apostolic Benediction — That great love for country and religion which you and our brethren, the bishops of the United States of America, have so often and so nobly manifested is again strikingly illustrated in the letter which you have recently addressed to us. From it we learn that pastors and people are about to assemble in the city of Baltimore to celebrate the one huudreth anniversary of the establishment of the sacred hierarchy in the United States. On the same occasion you propose to dedicate the Catholic University, which, with the generous help of the faithful, you have founded in the city of Washington, as a happy presage of future greatness for the new era upon which you are about to enter. It is truly worthy of your faith and piety thus gratefully to recall the blessings bestowed upon your country by divine Provi- dence, and, at the same time, to raise up in memory of them a mon- ument which will be an honor to yourselves and a lasting benefit to 3'our fellow-citizens and to the country at large. And, therefore, we gladly unite with you in returning thanks to God, the author of all gifts. At the same time we cordially congratulate you on the zeal with which you emulate the example of your glorious predecessors, faithfully treading in their footsteps, while ever widening the field opened by their apostolic labors. Most joyfully have we welcomed the expression which you, beloved son, and the other bishops convey to us of your loyalty and devotion to the apostolic see. We desire, in return, to assure you that, like our predecessors of beloved memory, we, too, bear an espe- cial love toward you, our brethren, and the faithful committed to your care, and that we pray fervently for your prosperity and wel- fare, gathering comfort meanwhile no less from the readiness of your people to co-operate in all manner of good works than from the examples of sacerdotal virtue which are daily set before them. In regard to your wish that some representatives from this city should, in our name, be present at your celebration, we readily assent to it — the more willingly because their presence will be an especial mark, both of our esteem and benevolence, and of that bond of faith and charity which unites pastors and people to the Supreme Head of the Church. In conclusion we earnestly pray to God, the protector and guar- dian of the Catholic cause, that under the prosperous and favored public institutions by which you are enabled to exercise with free- dom your sacred ministry, your labors may redound to the benefit of church and country. And as a pledge of our special affection we lovingly impart the apostolic benediction to you, beloved son, to our venerable brethren, the bishops of the United States of Amer- ica, and to all the clergy and faithful committed to your charge. Given at Rome at St. Peter’s, the 17th day of September, A. D., 1889, in the twelfth year of our pontificate. LEO PP. XIII. PASTORAL LETTER OF HIS EMINENCE, CARDINAL GIBBONS, ON THE Celebration of the One Hundredth Anniversary of the Establishment of the Catholic Hierarchy in the United States. James, Cardinal Gibbons, by the grace of God and favor of the Apostolic See, Archbishop of Baltimore, to the Clergy and Laity of the archdiocese, health and benediction of the Lord. Dearly Beloved Brethren and Children in Christ : On the 6th of November, 1789, His Holiness Pius VI issued a bull creating the hierarchy of the Catholic Church in the United States and appointing the Rev. John Carroll the first bishop of Baltimore, whose episcopal jurisdiction extended over all the territory then com- prised in the federal Union. He was consecrated in the chapel of Lulw'orth Castle, in England, by the venerable Bishop Walmesley, Vicar Apostolic of the London district, on the 15th of August, 1790, and soon afterwards he set out for Baltimore, where he arrived on the 7 th of December. After occupying this see for a quarter of a century he died full of years and merits December 3, 1815, in the eighty-first year of his age. The history of Archbishop Carroll’s administration clearly shows that his appointment was not only a wise and judicious, but an especially providential one. Gifted by nature with talents of a high order, he improved and developed those talents by a long course of studies in one of the best colleges in Europe, and even among the brilliant scholars of St. Omer’s he won a high reputation for learning. Archbishop Carroll united in his person the triple character ot an ardent patriot, a zealous prelate and an accomplished Christian gentleman. His devotion to his country’s cause gained for him the confidence of the revolutionary leaders ; his apostolic labors com- manded the love and veneration of the faithful, and his benevolent disposition and gentle manners won the hearts of all his fellow-citi- zens with whom he came in contact. Living in the midst of the revolution, animated by its spirit and zealous for its triumph, so strong was the trust reposed in his loyalty and judgment that he was commissioned by the Continental Congress to accompany his friend, Benjamin Franklin, his cousin, Charles Carroll, and Samuel Chase on a delicate and important mis- sion to Canada. The Catholic religion subsists and expands under all forms ol government and adapts itself to all times and places and circum- stances ; and this she does without any compromise of principle or any derogation from the supreme authority of the church or any shock to the individual conscience. For, while the truths of faith are eternal and immutable, the discipline of the church is change- able, just as man himself is ever the same in his essential character- istics, while his dress varies according to the fashion of the times. Archbishop Carroll was thoroughly conversant with the genius of our political constitution and with the spirit of our laws and system of government. He was therefore admirably fitted for the delicate task of adjusting the discipline of the church to the requirements of our civil constitution. The calm judgment of posterity recognizes John Carroll as a providential agent in molding the diverse elements in the United States into an organized church. He did not wish the church to vegetate as a delicate exotic plant ; he wished it to become a sturdy tree, deep-rooted in the soil, to grow with the growth and bloom with the development of the country, inured to its climate, braving its storms and invigorated by them, and yielding abundantly the fruits of sanctification. Knowing as he did the mischief bred by national rivalries, his aim was that the clergy and people, no matter from what country they sprung, should be thoroughly identified with the land in which their lot was cast, that they should study its laws and political con- stitution, and be in harmony with its spirit ; in a word, that they should become as soon as possible assimilated to the social body in all things appertaining to the domain of civil life. The more we study his life the more is our admiration for this great prelate enhanced. His “ solicitude for all the churches,” his anxiety to provide priests for the widely extended missions, his personal visitation of the scattered members of his flock, his privations and fatigues, his efforts to heal dissensions, to allay disputes, and to avert schisms, his earnest, though well tempered vindication of the Catholic relig- ion against the misrepresentations of her assailants — how vividly these complex labors of the archbishop recall the trials and vicissi- tudes of the Apostle of the Gentiles, as portrayed by himself: ‘ ‘In journeyings often, in perils of rivers, perils in the city, perils in the wilderness, perils in the sea, perils from false brethren ; in labor and distress, in watchings often, in hunger and thirst, in cold and naked- ness, besides the things that are without ; my daily charge, the care of all the churches” ! (II Cor. xi.) But while assiduous in the care of his own flock, Archbishop Carroll never forgot the duties of Christian charity he owed to those who were not of the household of the faith. His social relations PASTORAL LETTER. xv with the Protestant clergy and laity of Baltimore were of a most friendly and cordial character. The veneration in which he was held by all his fellow-citizens was amply attested by the uniform marks of respect exhibited towards him during his long administra- tion, and particularly by the genuine outpouring of grief and the warm tributes of affection paid to his memory at the close of his earthly career. On Sunday, the ioth of November next, and on the two days following, the one hundredth anniversary of the establishment of the Catholic hierarchy in the United States will be celebrated in Baltimore with appropriate religious and civic festivities. We cannot, dearly beloved brethren, take’ a retro- spective view of that memorable event, and of the century now drawing to a close, without mingled feelings of grati- tude to God for the wonder- ful things He has wrought through His servants who have gone be- fore us and rest from their labors, and also of a profound sense of the re- sponsibility that devolves upon hs to emu- late the virtues of our fathers in faith. When Bishop Carroll was conse- crated, in 1790, the entire population of the United States was a little less than four mill- ions, free men and slaves included. The Catholic popu- lation was estimated at about forty thousand. A small but heroic band of thirty priests, almost exclusively belonging to the Society of Jesus, minis- tered to this scattered flock. There was not a single hospital or asylum throughout the land. Churches there were none, un- less we designate by that title the few modest houses of worship erected in Catholic settlements, chiefly in Maryland and Pennsylvania. Georgetown College, just then founded, was the only Catholic seat of learning in the country. Such is a true picture of the past. Uet us now glance at the present. Thanks to the blessings of an overruling Providence and to the beneficent character of our civil and political institutions, the population of the United States has grown within a century from four to sixty-five millions of people, as happy and contented as any that move on the face of the earth. And thanks to the fructifying influence of the Holy Spirit and to the liberty we enjoy, the progress of the church has more than kept pace with the material development of the country. There is now embraced within the territory of the United States a Catholic population of about nine mill- ions. There are 13 archbishops and 7 j bishops, 8,000 priests, 10,500 churches and chapels, 27 seminaries exclu- sively devoted to the training of candidates for the sacred minis- try. There are 650 colleges and academies for the higher education of youth of both sexes, and 3,100 parish schools. There are 520 hospitals and orphan asylums, where every form of human mis- ery and infirmity is alleviated and where children of both sexes are rescued from spiritual and temporal wretchedness, and are reared to become use- ful and honor- able members of society. But while we rejoice in the numerical strength of the Catholic relig- ion, we rejoice still more that far from betraying any symptoms of religious torpor, still less of decay and dis- solution, the church exhibits an organic vitality, an exuberant spirit, a vigorous activity and a sturdy growth which afford a well founded hope of unlimited expansion in the future. We rejoice also that the episcopate and clergy have not only been greatly multiplied, but that they are bound to one another by the ties of a com- mon faith, hope, and charity, having “one Lord, one faith, one baptism, one God and father of all, who is above all, and through all and in us all.” (Ephesians iv.) We rejoice, moreover, in the cordial and happy relations which subsist between the clergy and the faithful committed to their charge, that the clergy are ever ready to consecrate to the service of their flocks their time and talents and daily ministration, and to pour out their life’s blood if necessary, and that they receive in Most Rev. JOHN CARROLL, D. D., First archbishop of Baltimore. Born at Upper Marlborough, Maryland, January 5. 1735; Ordained, 1769; Consecrated, August 15, 1790; Created Archbishop, April 8, 1808; Died, December 3, 1815. XVI PASTORAL LETTER. return the reverence, the filial love, and the free-will offerings of a grateful and devoted people. If the world understood the sacred and tender ties of charity that bind the pastor to his spiritual chil- dren, it would never confound filial obedience and respect with servile fear, for “perfect love casteth out fear.” (I John iv. 18.) And we are persuaded that this mutual affection and confidence existing between the clergy and the people is quickened and fostered by the system of voluntary contributions that obtains among us. But we rejoice in the growth of the Catholic religion, not for our own sakes only; for that would be a narrow and selfish satisfac- tion. Our joy rests on broader grounds. We rejoice for our country’s sake, firmly believing that the progress of Christian faith will con- tribute to the stability and perpetuity of the government. In this country the citizen happily enjoys the broadest exercise of personal freedom. But the wider the scope of liberty the more efficient should be the safeguards to pre- vent it from being abused, and de- generating into license. The Catholic Church is the friend of law and order; she is the upholder of legitimate authority; she is the stern opponent of anarchy on the one hand, and of oppression on the other, and by her conserva- tive spirit she is an element of strength to the nation. Indeed, to proclaim loyalty to a govern- ment like ours is, as it ought to be, a spontaneous act of love, as well as a duty to all who preach the Gospel. For if in the days of Nero the apostles com- manded that the ruler should be honored and prayed for, and that his ordinances should be observed (I Tim. ii.; I Peter ii), with what alacrity should we enjoin respect for the constituted authorities who are the people’s own choice, and should we inculcate obedience to the laws which were framed with the sole view of promoting the welfare and happiness of the community ? The due observance of the coming centennial requires of us that we should not only thank God for the great things wrought by our fathers, but that we should recognize the obligations incumbent on us in our day and generation. Let us not boastingly say with the Jews, “We are the seed of Abraham.” “If ye are the children of Abraham,” says our Lord, “do the works of Abraham.” (John viii.) It was no extenuation, but rather an aggravation, of the crime of those who crucified our Saviour that they vaunted in being the descendants of Abraham, Isaac and J&cob. And our lack of faith and zeal would be all the more reprehensible, since we have before our eyes the examples of a Carroll, a Cheverus, a Flaget, a Hughes, an England, and “so great a cloud of witnesses.” The civic and moral virtues of past generations will not redound to our glory, but rather will be a reproach to us if we have no share in their patriotism and piety. In vain we praise their heroic deeds if we do not strive to emulate them, for God will not be content with a vicarious fealty. We have indeed the divine assurance that His church shall never fail, but He ordinarily works His wonders through secondary agents, and we should all regard ourselves as included among the providential instruments He has chosen for the fulfilment of His decrees. We have entered into an inheritance not simply to enjoy it, but to cultivate it and enlarge its bounds. And if the patriarch of the American church and his small band of pioneers accomplished so much with their limited means after they had emerged from the dark night of bondage, and while they were yet more or less ham- pered by civil and religious disabilities, how much more should be expected of us with our multiplied numbers and resources, and bask- ing as we are in the noonday sun of liberty. Let us then, like our forefathers, leave behind us monuments of faith and good works to which posterity will point with pride when they are called together to commemorate the second centennial of our country’s history. We hail it as an auspicious omen that the new century will be inaugurated by the opening of the Catholic University, just as the closing century was ushered in by the founding of Georgetown Col- lege. And as Pius VI gave an impetus to religion in 1789 by the creation of the Catholic hierarchy among us, so does L'-o XIII in- spire us with renewed hope in 1889 by giving his august sanction to the establishment of our national seat of learning. Thus Pius has planted, Leo has watered: may God give the increase. (I Cor. iii. 6.) And we have the firm trust, dearly beloved brethren, that our Lord will deign to ratify the blessing of Leo, as He has abundantly confirmed the blessing of Pius; for those two venerable pontiff's have spoken as the highest representatives of Him who “was made flesh, and dwelt among us,” whose name across the chasm of nineteen centuries is a living power, and who is daily shedding benedictions on the nations that invoke Him. We take great pleasure in announcing to you that a benevolent interest in the approaching celebration is manifested by the hierarchy and laity of the United States, and even of those of other lands. Seventy-three archbishops and bishops have already signified their intention of honoring us by their presence. Nearly every state and territory of the Union will be represented on the occasion. A large number of Canadian prelates have also promised to attend, among whom I am happy to name His Eminence the Cardinal Archbishop of Quebec. Even our sister republic of Mexico will be represented by two or more prelates. In a letter lately received, the Soverign Pontiff expresses his gracious intention of sending a church dignitary from Rome to represent the Holy See at the Baltimore and Washington festivities. The archbishop commissioned by the Holy Father is not only an eminent divine, but is honored with the personal friendship of His Holiness himself. Our acquaintance with the public spirit of Baltimore leaves little doubt on our mind thit our fellow-citizens, irrespective of faith, will add to our joy by sharing in it, and that they will welcome those distinguished visitors with that genuine warmth and fellow- ship for which they are so conspicuous. We are also assured that the clergy and private families will feel honored, as they have on previous occasions, in entertaining the prelates who may accept their hospitality. Let all of us eagerly unite in contributing to the com- fort and enjoyment of the visiting prelates and clergy and the dele- gates to the Catholic Congress, so that they may return to their homes with pleasant memories of Baltimore and its people, and with edify- ing impressions of the festive scenes in which they will have par- ticipated. As an expression of our gratitude to God for past favors and to invoke His merciful benediction on our country for the years to come, the clergy of the archdiocese are directed to recite the Thanksgiving Collect (pro gratianun adione) during the next month of November on all days permitted by the rubrics. The grace of our Lord Jesus Christ, and the love of God and the communication of the Holy Spirit be with you all. Amen. Given at Baltimore on the 8th day of October, 1889. JAMES CARDINAL GIBBONS. THE CALL FOR A GENERAL CONGRESS OF THE Catholic Laity of the United States. To the Catholics of the United States: The Centennial Anniversary of the establishment of the Cath- olic hierarchy of the United States, which is to be celebrated with befitting pomp and ceremony under happy auspices in Baltimore, next November, may naturally be expected to bring together an imposing assemblage of the hierarchy and clergy, as well as a large concourse of the Catholic laity, who will be eager to take part in an event so interesting in itself, and so impressive and suggestive in its religious and historic significance. That the Catholic laymen of the United States should hold, at the same time and place, a general meeting or congress would seem most appropriate. When the suggestion of such a meeting was happily conceived and put forth, it was everywhere met with ex- pressions of warm approval. It was felt that a congress of the Catholics of the United States, called without reference to national or local lines, on a broad and generous platform, could not fail to be productive of good results. It would demonstrate the union of the entire Catholic body in all that concerns the principles of our holy religion ; the harmony, mutual attachment, and good will subsisting among the different orders in the church — the hierarchy, the clergy, and the laity — and it would moreover afford an opportunity to test in a public manner, the loyalty of the Catholics of the United States to the constitution and laws of the land, to which they have invariably been loyal in the past, and may, with equal confidence, be relied on to be faithful and devoted in the future. The advantages of such a meeting then being apparent, and its opportuneness most evident, there was only required the sanction of authority to justify the call for a general congress of the Catholics of the United States. We are happy to say the project of this congress has the ap- proval of His Eminence Cardinal Gibbons, and of other archbish- ops and bishops. The preliminaries have been arranged, and the congress is now accordingly called to meet in the city of Baltimore, Monday, No- vember ii, at io o’clock A. M. It is expected that the sessions will continue during two days. The local arrangements for the congress are in charge of a committee of Baltimore gentlemen. The principal subjects for consideration and discussion have been substantially agreed on, and capable gentlemen have been invited to read papers before the congress on the topics proposed to them. General discussion of these questions will be invited, and the titles of the several papers will be duly announced beforehand. The congress is intended to be free and open to all Catholics. To provide for due order and so that necessary regulations shall prevail, as well as for the purpose of insuring general representa- tion from all parts of the country, it has been decided by the com- mittee in charge, to issue cards of admission to the floor of the hall, which cards will entitle the person named thereon to the full privi- leges of the congress. These cards will be placed in the hands of the bishop or administrator of each diocese. Catholics who desire to attend the congress will make application accordingly to the ordinary of their diocese for the necessary introduction. Coincidently with the celebration of the Catholic centennial and the meeting of the Catholic congress, will occur the formal opening of the Catholic University of America, at Washington, an institution in which the Catholic laity of the United States feel the deepest concern, and to the future of which they look with hope and pride. This event would in itself be of sufficient general importance to bring together a large number of leading Catholic laymen, who have already signally demonstrated their interest in this great undertaking. The meeting of the Catholic congress, therefore, under the conditions proposed, will be seen to be in every respect timely. The result of the meeting and the effect of the deliberations and discus- sions cannot but prove most useful and beneficial in every respect. The people of the United States lately celebrated by appropri- ate religious and public services, amid universal rejoicing, the centenary of the formal establishment of our free government. Catholics justly shared in the general joy, as they have likewise participated in the advantages our admirable constitution guarantees to all citizens, especially the precious boon of civil and religious lib- erty, the seed of which was first planted and nourished in “Catholic Maryland.” With eminent fitness, therefore, may we now call our Catholic brethren together to join in celebrating another anniversary of exceptional interest; to recall the memory of the devoted and patri- otic bishop whose zeal for religion and love of liberty have won for his memory the respect and admiration of every American; to testify the unity of their religious faith, their steadfast adherence to true principles, and their unwavering attachment to the constitution and laws of this free and prosperous country. [Signed] William J. Onahan, Chicago, Chairman , Henry J. Spaunhorst, St. Louis, Chicago July ji, 1889. Daniel A. Rudd, Cincinnati, Committee on Organization of the Catholic Congress. Henry F. Brownson, Detroit. M. W. O’Brien, Joseph B. Moore, William H. Hughes, “ John Hyde, J. P. FlEitz, Peter L. Foy, St. Louis. Louis Fusz, Maurice F. Egan, Notre Dame. Chas. A. Hardy, Philadelphia. Patrick Donahoe, Boston. Thos. Dwight, M. D., “ Chas. F. Donnelly, Hasket Derby, George W. Smith, Chicago. W. P. Rend, Peter Kiolbassa, James Armstrong, “ T. J. Semmes, New Orleans. William L. Kelly, St. Paul. Henry L. Hoguet, New York. Eugene Kelly, John D. Keiley, Jr., “ Patrick Farrell y, “ John Gilmary Shea, “ Louis Benziger, “ Lawrence Kehoe, “ Louis Ernst, Patrick Poland, Cincinnati. C. A. MUELLER, Cleveland. Joseph Ranft, “ Manly Tello, M. J. Harson, Providence. Martin Neuhaeusel, Toledo. Edward O’Neil, Milwaukee. James H. Dormer, Buffalo. John Lawler, Prairie du Chien. Chas. J. Bonaparte, Baltimore. Daniel J. Foley, John A. Creighton, Omaha. Rt. Rev. H. P. Northrop, D. D., Bishop of Charleston, S. C. Rt. Rev. A. Van de Vyver, D. D., Bishop of Richmond, Va. Rt. Rev. John Moore, D. D., Bishop of St, Augustine, Fla. Rt. Rev. Thos. A. Becker, D. D., Bishop of Savannah, Ga. Rt. Rev. Leo Haid, D. D., Vicar- Apostolic of North Carolina. The Centenary Celebration The celebration of the centenary of the Hierarchy of the Catholic Church in the United States of America will long be remembered not only by the residents of the metropolis of the state where the church was cradled in this country, but by the thousands of persons who spent nearly a week in Baltimore and Washington participating in the ceremonies, festivities, and sessions of the first Catholic Congress in this country. Not only the United States were represented in the gathering, but also Canada, Mexico, Eng- land, France, and the Vatican, and from many distinguished pre- lates, who were prevented from being present, came divers messages and greetings of congratulation, cordiality, love, and best wishes. Beginning at half past six o’clock Saturday evening, November 9, with glad peals from the bells of all the Catholic churches in the archdiocese, their sounds calling all to worship from Mason and Dix- on’s line to the Potomac, and from the Atlantic to the Alleghanies, the celebration, continuing in varying features until Thursday evening, November 14, was the greatest of its kind ever held in this country. From Sunday dawn until nearly midnight the faithful were ab- sorbed in the doings of what was really the first day. These in- cluded Solemn Pontifical Mass at the Cathedral with a sermon by the most Rev. Archbishop Ryan, of Philadelphia, a gathering in the afternoon of all the prelates and priests, at St. Mary’s Seminary, and Solemn Pontifical Vespers at night, in the Cathedral, with a stirring sermon by the Most Rev. Archbishop Ireland, of St. Paul, Minn. At an early hour in the morning the faithful flocked from all parts of the city to the Cathe- dral and there sought to gain entrance. As the capacity of that venerable structure is lim- ited to about two thousand five hundred persons, the vast major- ity had to remain outside. But they enjoyed the procession which preceded the ceremonies, and standing near the doors or windows, caught now and then the sweet strains of music, or bits of eloquence from the speaker. Persons having tickets were shown to seats in the pews by a large body of ushers dressed in evening costume, and when at eleven o’clock the head of the procession appeared at the main door every seat in the Cathedral pews was occupied. The procession of priests and seminarians and students formed at Calvert Hall, on Saratoga street, on the site of the former pro- Cathedral, St. Peter’s church, and through files of humanity in- closed in lines of members of the Catholic Benevolent Union, the Young Catholics’ Friend Society, and Knights of St. Ladislaus, marched by way of Saratoga street to Charles street, to the front of the Cardinal’s residence, where the prelates joined them, and by Franklin street and Cathedral street into the Cathedral. The ad- vance Guard of Honor consisted of Dr. William Fee, Bart E. Smith, S. I. Kemp, Michael Albert, E. J. Codd, Dr. John R. Goldsmith, Pierre C. Dugan, Michael Mullin, G. B. Walcott, William H. Wheatley, George McCaffray, George Webb, and John Donnelly, and the processional cross-bearers were the Seminarians, Joseph Kelly, James Miles, and Edward O’Reilly. Of students of St. Charles’ College there were two hundred and fifty in charge of Rev. Charles Schrantz, Augustus Fonteneau, H. M. Chapuis, Rich- ard K. Wakeham, George F. Viger, A. P. Bernard and C. J. Judge, and the seminarians of St. Mary’s numbered one hundred and seventy-five. Among the clergy in line, from all parts of the United States and abroad, were the venerable Edward Sorin, Superior Gen- eral of the Congregation of the Holy Cross, Notre Dame, Ind., Rev. John Joseph Fedigan, O. S. A., of Atlantic City, N. J.; Rev. Edward P. Allen, president of Mt. St. Mary’s College, Emmittsburg, Md.; Rev. T. P. McCabe, O. S. B., Warwickshire, Eng.; V. Rev. Thos. Connolly, V. G., Carleton N. B.; Rev. D. H. Brennan, Philadelphia, Pa.; V. Rev. F. A. O'Brien, Kalamazoo, Mich.; Rev. Jas. J. Fitz- maurice, Philadelphia, Pa.; Rev. D. T. Cronin, Buffalo, N. Y. ; Rev. T. Brosnahan and T. J. Mahoney, Waltham, Mass.; Rev. Pat’k Leon- ard, Newark, N. J.; Rev. H. Le Due, Bay St. Louis, Mo.; V. Rev. Thos. Rafter, Bay City, Mich. ; Rev. Win. J. Manning, Youngstown, O. ; Rev. James Henry, Cincinnati, O. ; Rev. Edw. A. Kelly, Chicago, 111.; Rev. John Flatley, Cambridge, Mass.; Rev. H. W. Grimme, Manistee, Mich.; Rev. James Nugent, Liverpool, Eng.; Rev. Dr. Cronin, Buffalo, N. Y. ; Rev. P. D. Phelan, Holyoke, Mass.; Rev. J. B. Galvin, Boston; Rev. M. C. O’ Farrell and John Larkin, New York; Rev. John J. Fallon, Boston; Rev. Thos. C. McGoldrick, St. John’s, N. B.; Rev. A. Tolton (colored), Quincy, 111.; V. Rev. A. F. Hewit, D. D., C. S. P., New York; Rev. E. Tunstal, Salford, Eng.; Rev. J. Rainer, rector St. Francis’ Provincial Seminary, and P. M. Abbelen, Milwaukee, Wis. ; Rev. A. Murphy, La Crosse, Wis. ; V. Rev. Thos. S. Byrne, D. D., president St. Mary’s Seminary, and the Rev. Patrick H. Cusack, A. Quatmann, H. Moeller, D. D., and J. Kennedy, Cincinnati, O.; Rev. F. L. Tobin, D. J. Gallagher, D. Kearney, A. Murphy, L. Werner, Jas. A. Cosgrave, and Morgan Sheedy, of the Diocese of Pittsburgh; Rev. J. T. O’Farrell, Peters- burg, Va. ; V. Rev. P. A. Baart, S. T. L. , Marshall, Mich.; Rev. T. P. McCabe, Liverpool, Eng.; Rev. John Toomey, Utica, N. Y. ; Rev. John B. Salter, New York; Rev. D. J. and William O’Sullivan, Burlington, Vt. ; Rev. P. O’Loughlin, St. Louis, Mo.; Rev. D. Col- lins, Troy, N. Y. ; Rev. P. Burke, Dubuque, la. ; Rev. O. J. Mc- Donald, St. Louis, Mo.; Rev. P. F. McCarthy, Omaha, Neb.; Rev. E. W. Fowler, Osage, la.; Rev. Chas. Crevier, Indian Orchard, Mass.; Rev. Wm. Fennessey, Marlboro, Mass.; Rev. L. W. Dugast, Cohoes, N. Y. ; Rev. P. O. La Rose, Ogdensburg, N. Y. ; Rev. Jos. E. Chevalier, Manchester, N. H.; Rev. Frank Henry, Topeka, Kan.; Rev. H. J. Reany, Mechanicstown, Md. ; Rev. P. Corrigan. Hoboken, N. J.; Rev. N. Charland, Waterville, Me.; Rev. P. H. J. 2 THE CENTENARY CELEBRATION. Ryan, Lowville, N. Y. ; Rev. E. Audran, Jeffersonville, Ind. ; Rev. Wm. White, Hammond, Ind.; Rev. J. P. Hogan, Lemont, 111.; Rev. P. H. Beecham, Baldwinsville, N. Y.; Rev. J. E. Deros, Omaha, Neb. ; Rev. J. J. Keane, rector Seminary of St. Thomas Aquinas, St. Paul, Minn.; V. Rev. Alex Hughes, C. P., Cincinnati, O.; V. Rev. Thos. F. Barry, Bathurst, N. B.; Rev. John Carter, Petit Roeher, N. B. ; Rev. J. Edwards, New York; Rev. Jas. O’ Boyle, Brooklyn, N. Y.; V. Rev. Wm. McNulty, Paterson, N. J.; Rev. P. Hennessy, Jersey City; Rev. John H. Cushing, Denver, Colo.; V. Rev. B. J. Keilley, V. G., Atlanta, Ga.; Rev. M. J. P. Dempsey, Detroit, Mich.; Rev. B. G. Soffers, Monroe, Mich.; Rev. W. J. Malaney, Jackson, Mich. V. Rev. D. M. J. Dowling, V. G. ; Rev. M. J. Fitzsimmons, E. J. Dunne, Geo. Blatter, P. J. O'Connor, D. A. Tighe, E. S. Rivard, G. Legris, D. J. Riordan, J. J. Groghan, W. A. Horan, J. McCann, and E. A. Murphy, all of the archdiocese of Chicago; John F. Mul- laney, Syracuse, N. Y. ; P. A. McKenna, Marlboro, Mass.; T. Mc- Millan, C. S. P., N. Y.; V. Rev. Wm. Corby, C. S. C. and T. E. Walsh, C. S. C. Notre Dame, Ind. The following Jesuit Fathers were in attendance: V. Rev. Jas. A. Campbell, S. J., Provincial of the New York- Maryland Province; V. Rev. J. P. Frieden, S. J. , Provincial of Missouri; V. Rev. Joseph Sasia, S. J., Superior General of the California Mission; V. Rev. J. O. Shanahan, S. J. Superior General of the New Orleans Mission; V. Rev. H. Behrens, S. J., Superior General of the Buffalo Mission; Rev. David A. Merrick, S. J., N. F. McKinnon, S. J., R. Holaind, S. J., and Thos. Hughes, S. J., of St. Francis Xavier’s College, New York city. Rev. John Scully, S. J., president of Fordham College; Rev. J. H. Richards, S. J., president, and J. J. Murphy, S. J., of Georgetown College; Rev. F. Smith, S. J., presi- dent, and Father Ryan, S. J., of Loyola College, Baltimore; Rev. P. Cassidy, S. J., president, and D. Lynch, S. J., of St. Peter’s College, Jersey City; Rev. W. F. Clarke, S. J., president, and E. Boone, S. J., of Gonzaga College, Washington, D. C. ; Rev. E. Bren- nan, S. J., Providence, R. I.; Rev. C. Lancaster, S. J., Leonardstown, Md.; Rev. B.Villiger, S.J., Philadelphia, Pa. ; Rev. J. A. Morgan, S.J., Philadelpia; Rev. A. Schapman, president St. Xavier’s College, Cin- cinnati, O. ; Rev. E. J.Gleeson, S. J., president St. Louis University, St. Louis, Mo.; Rev. M. P. Dowling, S. J., president Detroit College, Detroit, Mich.; Rev. E. A. Higgins, S. J., president, and Rev. F. X. Schulak, S. J., W. H. Hill, S. J.,of St. Ignatius College, Chicago, 111.; Rev. H. J. Votel, S. J., president St. Mary’s College, St. Mary’s, Kan.; Rev. J. O. Connor, S. J., president, and Father Wolff, S. J., of the College of the Immaculate Conception, New Orleans, La. ; Rev. J. Lonergan, S. J., president of Spring Hill College, Ala.; Rev. Petrus O. Racicot, S. J., S. Brand, S. J., A. Sa- betti, S. J., M. O'Brien, S. J., Jas. Smith, S. J., and J. T. Hedrick, S. J., Woodstock College, Md. ; Rev. L. Van Gorp, S. J., of the Rocky Mountain Missions, bringing Chief Joseph, of the Flatheads, to see the authorities at Washington upon Indian affairs, and the Rev. Father Pirrick, S. J., of the Dakota Missions, with Chief White Feather, of the Sioux Indians, for the same purpose. Among those who were particularly noted by the large crowd were a number of members of the Benedictine and Capuchin orders. They were the Rev. Edmund Tunstal, of England, Bishop Seidenbush, Rt. Rev. Innocent Wolf, Rt. Rev. Andrew Hintenach, V. Rev. Bon- aventure Frey, the Rev. T. P. McCabe, O. S. B., and Rev. J. F. Fedigan, O. S. A. The Rev. A. Tolton, the only colored priest in the United States was also an object of interest to many. The Rt. Rev. and V. Rev. Monsignori were: Rt. Rev. F. M. Boff, Cleveland; De Concilio, Jersey City; Farley, New York; Gadd, England; Griffin, Worcester; Joos, Monroe, Mich; Labelle, Quebec; O’Connell, Rome; Preston, New York; Quigley, Charles- ton; Seton, Jersey City; Strain, Lynn; Sullivan, Wheeling; Windt- horst, Chillicothe; Donnelly, New York; Brennan, Driftwood, Pa. The Rt. Rev. Bishops were: American. — Bonacum, Bourgade, Bradley, Brondel, Burke, Chatard, Conroy, Cotter, Curtis, De Goesbriand, Durier, Dwenger, Fink, Fitzgerald, Flasch, Foley, Gallagher, Gilmour, Glorieux, Harkins, Healey, Hennessy (Dubuque), Hennessy (Wichita), Heslin, Janssen, Junger, Kain, Katzer, Keane, Loughlin, Ludden, McGol- rick, McGovern, McMahon, Maes, Matz, Moore, Mullen, Northrop, O’ Farrell, O’Hara, O’Reilly, O’Sullivan, Phelan, Rademacher, Richter, Ryan (Alton), Ryan (Buffalo), Scanlan, Scannell, Seiden- bush, Shanley, Van De Vyver, Vertin, Wadhams, Watterson, Wigger. Canadian. — Rt. Rev. E. Gravel, Nicolet, P. Q. ; Lafleche, Three Rivers, P. Q.; Lorrain, Pembroke, Ont.; McIntyre, Charlotte- town, P. E. I.; Rogers, Chatham, N. B., and the V. Rev. M. F. Howley, Prefect Apostolic, Newfoundland. Mexican. — Rt. Rev. Montes De Oca, San Luis Potosi, and E. A. Gillo. English. — Rt. Rev. John Virtue, Portsmouth, England. The Most Rev. Archbishops were: American. — M. A. Corrigan, New York; W. H. Elder, Cincin- nati; W. H. Gross, Portland, Ore.; Michael Heiss, Milwaukee; John Ireland, St. Paul; Francis Janssens, New Orleans; P. W. Riordan, San Francisco; P. J. Ryan, Philadelphia; John B. Salpointe, Santa Fe; John J. Williams, Boston. Canadian. — H. E. Cardinal Taschereau, Quebec; Most Rev. J. V. Cleary, Kingston; T. J. Duhamel, Ottawa; E. C. Fabre, Montreal; C. O’Brien, Halifax; Alex. Tache, St. Boniface; John Walsh, Toronto. Italian. — The Most Rev. Francis Satolli, representing His Holiness, Pope Leo XIII. Cardinal Gibbons was attended by Monsignori McColgan and O’Connell, and Cardinal Taschereau by Monsignori Paquet and Marois, and a special guard for them were the Knights of St. Ladislaus, who carried with their banner the United States flag. The great chorus, backed by orchestra and organ, were singing Asger Hamerik’s march chorus as the procession entered the Cathedral. While the immense congregation stood, the seminar- ians took their places about the smaller organ in the rear of the sanctuary, the priests opened their lines in the middle aisle and allowed to pass between them the purple-robed prelates who had places within the sanctuary, the two Cardinals who occupied thrones on either side of the high altar, and the Apostolic delegate, Archbishop Satolli, who had a throne draped in white and yel- low — the papal colors — on the extreme right of the line of Bishops and Monsignori. Then when the Mass began, the interior of the Cathedral presented a striking picture. Before the altar, almost covered by fragrant lilies, roses, and other flowers, and lighted with innumerable tapers, stood the officers of the Mass in their rich golden vestments. Surrounding them were the Bishops and Monsignori, in purple and crimson, with pectoral crosses and rings flashing with jewels, the two Cardinals in their brilliant robes, the Vicars General and heads of religious institutions, some of them wearing the quaint garbs of Monastic Orders, the at- tendant priests who had walked with the prelates, the little train- bearers in purple cassocks and white cottas fastened by cardinal strings, and the studious-looking seminarians in the rear. Before them was the immense congregation, representing the wealth, beauty and learning of the city, the city government, the press, and the bar, divided into four sections by the priests in black cassocks and lace Rt. Rev. N. A. Gallagher, D. D. Bishop of Galveston, Tex. Rt. Rev. Edw. Fitzgerald, D. D., Bishop of Little Rock Ark. Rt. Rev. A. Durier, D. D., Bishop of Natchitoches, La. Most Rev. Francis Janssens, D. D. Archbishop of New Orleans, La V. Rev. Ignatius Jean, D. D., Prefect-Apostolic of Indian Territory. 4 THE CENTENARY CELEBRATION. surplices who had camp stools in the three aisles; two princes of the church, heads of archdioceses and dioceses, devoted priests, sturdy laymen from every portion of the country, hooded Sisters of Charity, fair women of society pledged to their religion, made up a body dis- tinctive of American Catholicism, and the spirit of worship pervaded the vast assemblage, which had as a background the richly decorated walls of the metropolitan edifice hung with heavy garlands of ever- green. Archbishop John Joseph Williams, of Boston, was the celebrant of the Solemn Pontifical Mass, the Rev. A. Magnien, D. D., Presi- dent of St. Mary’s Seminary, was the assistant priest, the Rev. Will- iam E. Bartlett, of St. Ann’s Church, Baltimore, deacon, the Rev. James S. Duffy, of St. Agnes’ Church, Brooklyn, N. Y., sub deacon, the Rev. J. A. McCallen, of St. Patrick’s, Montreal, master of ceremonies, with Messrs. James Nolen and T. O’ Grady — both semina- rians — assistants, and the Rev. John T. Whelan and the Rev.W. A. Reardon, of the Cathedral, assistants for the priests. Music of the highest character enhanced the impressiveness of the ceremony. The choral was directed by Prof. F. X. Hale, with Prof. A. C. Leonard organist, and the chorus of sixty voices had as soloists the Misses Emma Litz and Rose Barrett, sopranos; Mrs. F. X. Hale and Miss Mary Townsend, altos; Messrs. F. Kayser, A. C. Montell and J. A. Moore, tenors; Messrs. Harry Furst and James F. Farrell, bassos. The seminary choir, which rendered the Gre- gorian proper of the Mass, consisted of sixty male voices, directed by Father Chenaux. The programme of the music was as follows: Premde, for trumpets and organ Gounod. March, at the entrance of the prelates Asger Hamerik Chorus. Largo, for violin solo and orchestra, during the vesting of the most reverend celebrant Handel. Introit to the Mass Gregorian Chant. Kyrie Eleison (Mass in E flat) Hummel. Gloria in Excelsis Hummel. Graduale and Alleluia Gregorian Chant. Emitte Spiritum (before sermon), seven-part chorus Schutky. Credo Hummel. Offertorium (Gregorian), followed by “Alma Virgo” Hummel. Sanctus Hummel. Benedictus Hum mel. Agnus Dei Hummel. Communio Gregorian Chant. Te Deum, six-part chorus Haim. “Glory to God” and “Hallelujah Chorus” Handel. Coronation March, for orchestra and organ Svensen. Beginning with the inspiring prelude of Gounod and conclud- ing with the magnificent rendering amid appropriate surroundings of the “Hallelujah Chorus” from the Messiah, the music was all that could be desired, and while every part was well taken, the rendering by Prof. Fritz Gaul on the violin of Handel’s well known largo dur- ing the vesting of the celebrant was expressive of melody, and sympathetically treated. As the prelates started down the middle aisle after the sermon, just before the singing of the “Te Deum” and “Hallelujah Chorus,” Master of Ceremonies McCallen sustained, in a clear, high baritone voice, which caused every one to remain silent, and filled every corner of the building with its melody, the sum- mons, “Oremus pro Pontifice Nostro Feone,” and there was a sigh of rapturous delight as the last note was caught up by the choir, who sang the prayer for the Pope — “May the Lord preserve him, and give him life, and make him blessed on earth, and deliver him not into the hands of his enemies.” At the conclusion of the Mass the Most Rev. Patrick John Ryan, Archbishop of Philadelphia, preached the sermon, and in spite of his arduous labors during the previous week fully sustained his reputation as one of the greatest orators of the Church, as he rapidly reviewed with but few notes the history of the Hierarchy, and deduced therefrom many lessons for the future. ARCHBISHOP RYAN’S SERMON. Simon the high priest, the son of Onias, who in his life propped up the house, and in his days fortified the temple. * * * By him also the height of the temple was founded, the double building, and the high walls of the temple. * * * He shone in his days as the morning star in the midst of a cloud, and as the moon at the full. * * * When he went up to the holy altar, he honored the vesture of holiness, * * * and when he took the portions out of the hands of the priests, he himself stood by the altar; and about him was the ring of his brethren; and as the cedar planted in Mount Libanus, * * * and as the branches of palm trees, they stood round about him, and all the sons of Aaron in his, in their glory. * * * And the oblation of the Lord was in their hands, before all the congregation of Israel; and finishing his service on the altar, to honor the offering of the most high king, * * * he stretched forth his hand to make a libation, and offered of the blood of the grape. * * * He poured out at the foot of the altar a divine odor, to the most high prince. * * * Then the sons of Aaron shouted, they sounded with beaten trumpets, and made a great noise, to be heard for a remembrance before God. * * * Then all the people together made haste, and fell down to the earth upon their faces, to adore the Lord, their God, and to pray to the Almighty God, the Most High. * * * And the singers lifted up their voices, and in the great house the sound of sweet melody was increased. — Ecclesiasticus, 50th chapter, verses 1, 2, 6, 12 to 20 inclusive. Most Eminent Cardinals, Most Reverend Representative of the Supreme Pontiff, Venerable Brothers of the Episcopate and the Clergy, Beloved Brethern of the Laity — In this fiftieth chapter of the Book of Ecclesiasticus we read a glowing eulogy of the High Priest Simon, and a magnificent description of the religious cere- monies which he performed in the temple of God, surrounded by his priests, “ the sons of Aaron in their glory.” These elaborate and striking ceremonies of the ritual of Israel were arranged in detail by Almighty God Himself. For the office of religion is to appeal not only to the intellect, but to the heart also, to the imagination, to the love of the beautiful, to every element which forms part of our being. This mission of re- ligious ceremonial requires that it should be instructive, touching, beautiful, and permanent. The ceremonies of the temple fore- shadowed those of the Christian Church, and the descriptions in this chapter and other portions of Scripture seem like a prophet’s vision of a Pontifical or Papal Mass. You behold enacted here to-day a scene like that glorious one narrated in the fiftieth chap- ter of Ecclesiasticus. A Christian Pontiff offers the blood of the grape — the blood of the true vine, Jesus Christ Himself. Around the Pontiff stand the sons of Aaron in their glory; the singers have lifted up their voices in sweet melody, and “all the people fall down to the earth to adore the Lord their God, and to pray to the Almighty God, the Most High.” Could these scenes influence the human soul as they do if God had not planted an element within it to be so influenced ? And passing upward from Jewish and Christian ceremonials, we may contemplate with eyes of faith a scene to-day in the eternal temple of God — the Simon of the American Hierarchy, the first Bishop that ruled the Church in these states, approaching the throne of God, encircled by all the great and holy prelates, priests and people who have passed to heaven during the past hundred 5^ears, praising and thanking the Most High, for His manifold benedictions bestowed on the young American Church, and asking that these benedictions be perpetuated. In the glorious Catholic doctrine of the communion of saints we thus rejoice and thank and pray in unison with those who have passed away -during this first century of the Church’s life here. Yes, her first century in these United States, but not her first on this continent. We naturally look back with pardonable pride to three hundred years earlier, when the great Catholic dis- coverer of this New World, representating a Catholic nation, first planted the all-civilizing Cross on these shores. We were certainly here before any of the religious denominations of our separated brethren, and when the leader of the Reformation in Europe was still a Catholic boy. I rejoice to behold here to-day a representa- tive of that older Catholicity in the person of a distinguished Mex- ican Bishop. We welcome, too, the representatives of Canada and of British America, the venerable Cardinal Archbishop of Quebec, the other Archbishops, Bishops, prelates, and priests who honor us. We know that the Hierarchy of South America is in sympathy with this V. REV. MGR. GADD, REPRESENTATIVE OF CARD. MANNING. Rt. Rev. Francis McNeirny, D. D., Bishop of Albany, N. Y Rt. Rev. John Loughlin, D. D., Bishop of Brooklyn, N. Y. Rt. Rev. S. V. Ryan, C. M„ D. D., Bishop of Buffalo, N. Y. r ^ Rt. Rev. Michael W. Wigger, D. D., Bishop of Newark, N. J. Most Rev. M. A. Corrigan, D. D., Archbishop of New York. Rt. Rev. Bernard J. McQuaid, D. D., Bishop of Rochester, N. Y. Rt. Rev. P. A. Ludden, D. D., Bishop of Syracuse, N. Y. Rt. Rev. M. J. O’Farrell, D. D., Bishop of Trenton, N. J. 6 THE CENTENARY CELEBRATION. great celebration. It is as a religious reunion of all the Americas, and I trust it shall be but the beginning of a still more intimate union in the future. We behold also present a prelate representing England, where the first American Bishop spent much time and received episcopal consecration, and from which country the first Catholic settlers of Maryland came with their noble leader, Lord Baltimore. Ireland, Germany, France, and other European coun- tries are well represented by tlieir children and their descendants amongst prelates, priests: and people. It is, in very truth, a great historic Catholic celebration, calculated to gladden the heart of the present successor of the founder of the American Hierarch}", and the inheritor of his spirit and virtues, and the hearts of all his brother Bishops and their priests ; an occasion to gratify the learned Arch- bishop who represents here to-day the Roman Pontiff, to whom this young American Church has ever deen devoted ; and to rejoice and console the heart of the great Pontiff himself, when he shall hear of its success. It is a celebration that ought to thrill every fibre of every Catholic heart in the land, and which ought to deeply interest thinking men of all denominations or of no denomination. Interesting as is the history of the Church in the New World, during the period that preceded the formation of this government, yet there are special features worthy of examination in her history ot the last century in these states. We behold her unity and catho- licity combined, adapted to a state of society new in the history ol the world. Up to that time men generally legislated for a single people, ot the same race, color, and nationality. The fathers of this republic had to form a constitution and government for people of every race, language, color, and nationality, who they foresaw would inhabit this land. They had to combine a political catholicity with a polit- ical unity, and to hold the most discordant elements together by force of” law. So also, before the establishment of the Catholic Church in this world, religions were national in their organizations, though universal in their fundamental principles, and were adapted to particular peoples, of the same race and language. But the Church was destined to embrace within her government the peoples of every nation under heaven, to combine the most diverse elements in perfect unity, intellectual, governmental, and sacramental; and to hold them there for all time. And in no one country of the world had she to so exercise this power as here, for nowhere else were they found together. The organization of this government and the organization of the Church here were, therefore, striking and sug- gestive coincidences. I believe that before another century shall have passed, thoughtful men will clearly see that this wonderful catholicity and unity of the Church, that have survived the vicissi- tudes and revolutions of nearly two thousand years, will prove most powerful auxiliaries for the prepetuation of our political union. In the civil war of a quarter of a century ago, all non-Catholic denom- inations separated into northern and southern organizations, and have not yet healed the wounds of that separation. The Catholic Church alone remained united. The bishops of Boston and Charles- ton were members of one national organization. The greater the diversity of elements in a country or a church, the greater must be the unitive powers that keep them combined. In other words, that religious unity and catholicity are necessary to preserve political unity and catholicity. For want of this conservative power the Roman empire fell. Its attempted union of all nations under one government was a failure, because there was no moral bond strong enough to repress those passions that ever lead to disintegration and anarchy. Let us, dear fathers and brethren, glance at the Church in this country during the past century and endeavor to understand its action and spirit, under circumstances so peculiar. And by the past, we may judge of the yet more glorious future. As the student of our national history in observing the rise of the young republic itself naturally fixes his attention on the great leader who embodied in himself the principles and the spirit of that period, and from the study of the character of George Washington, learns the genius of the time ; so in our ecclesiastical history, we behold one man, the first Catholic bishop of these states, who embodied the spirit of that period, and whose life and character naturally present themselves in the first place for our consideration on this great centennial celebra- tion of his appointment. Like Simon, the High Priest, he fortified the moral temple and enlarged the city of God, and as the sun when it shineth, so did he shine in the temple of God, and the bishops that followed him “ walked in his light and in the brightness of his rising.” The men whom God destines as great instruments pf His prov- idence, He prepares by apparently accidental causes for their mission. Dr. John Carroll, the son of devoted Irish Catholic parents, inherited the deep faith of his ancestors. Destined to hold so conspicuous a place as leader of the American Church, he was born in Maryland in 1735. At the age of fifteen he was sent to the Jesuit College of St. Omer’s, in French Flanders, where he met people of various nationalities, who helped to enlarge and catholicize his mind, without weakening his patriotism. Here he studied under the admirable system of the Jesuit Fathers, and finally became a member of their society. Subsequently he was a professor of phi- losophy and theology in their scholasticate, and thus enjoyed all the advantages of a thorough Jesuit system of education and religious training. To some it may appear that such a training serves rather to narrow the mind, and causes it to move in a certain fixed groove; that, as in civil society, the individual must yield some of his per- sonal liberty for the good of the many, so in a most perfect and united society like that of the Jesuits the individual is almost lost in the community. It is certainly the greatest society in the Catholic Church, as a society, but has not, it is said, produced the greatest individuals in the Church’s history, because the greater the society the less the individual. Hence some would claim that this training would unfit a man for the great mission of founding the American Hierarchy. But though it may be true that individual liberty is cur- tailed in the society, we must bear in mind that it is much less so than is generally imagined; and the fact that a man is assigned to the work best adapted to his individual tastes and tendencies is more than compensation for this curtailment. You cannot have a great society without great constituents of it, though their individuality may not be conspicuous. No one can question the excellence of the religious training of the society — its deep but rational asceticism, its preparation of the mind and soul, by solitude and humiliation, for the most exalted positions. There never was a great soul formed with- out such solitude. What the wise man calls ‘ ‘ the fascinatio nugaci- tatis, ’ ’ the fascination of trifling, distracts and weakens it. In the deep solitudes of Citeaux and Clairvaux did the soul of St. Bernard, communing with God, imbibe that wonderful power, that divine energy which afterwards moved the world, without disturbing its own peace. In the silence and mysterious communings of Manresa did the first Jesuit, Ignatius, lay the foundations, deep and strong and enduring, of that active life which he subsequently led, and of the great society which he formed. There did he conceive the plan and arrange the spiritual tactics of that army which afterward fought so bravely and so wisely for the Kingdom of Christ, under the standard of the Supreme King, in the plain around Jerusalem — the new Jerusalem of the Church of God. In solitude the soul realizes the vanity of all things human, the shortness of time, the greatness of eternity, the awful responsibility of power, especially where human souls were concerned. This young American religious was destined to stand on the pinnacle of power, to be exalted above his fellows, and now he has to be prepared for this bewildering eleva- tion, lest, Lucifer-like, he might grow dizzy, through pride, and fall, bringing with him many companions who had looked up to him as their leader. The suppression of the Society of Jesus, in 1773, left Father Carroll a secular priest and free to return to his native country. The suppression caused him the most intense grief. He bowed, however, with resignation to the inscrutable decree of Provi- dence. He well knew that no individual and no society is essential to the Church’s existence; that her divine life will be perpetuated, no matter how many of her children fall. That glorious society had for over two hundred years led the van of the Christian army. Its suppression seemed an act of suicide, but the power which gave it life and suppressed it called it also to its resurrection. Pope Pius VII — 1814 — just one year before the death of Archbishop Carroll — re-established it. It was the supreme dying consolation of the American prelate. The suppression of his beloved society had the effect of bring- ing him back to America, and I cannot but think that it predisposed him in favor of that great principle in the American constitution which declared that the state should not interfere in religious mat- ters. He saw the influence of state opposition to the society, as his letters express. If Church and state were harmonious in faith and practice, their union, when properly regulated, might do good. But where Church and state are antagonistic in faith and principlesr-ausl^ especially where there are so many diverse denominations as with us, the American system of leaving each organization free to act out its mission seems the best one. Otherwise, such unions are like mixed marriages or marriages of convenience. For several years previous to Dr. Carroll’s appointment as Bishop of Baltimore, the question was discussed of such an appointment to some American city. In 1756 Bishop Challoner, then Vicar- Apostolic of the London Rt. Rev. Louis De Goesbriand, D. D. Bishop of Burlington, Vt. Rt. Rev. James A. Healy, D. D., Bishop of Portland, Me. Rt. Rev. M. J. Harkins, D. D., Bishop of Providence, R. I. Rt. Rev. P. T. O’Reilly, D. D., Bishop of Springfield, Mass. )' 8 THE CENTENARY CELEBRATION. district, proposed Philadelphia as the most suitable place, because of the freedom enjoyed by Catholics in Pennsylvania under the in- fluence of the gentle spirit and laws of William Penn and his fol- lowers. But it must be admitted that Maryland had still stronger claims, because of the greater number of Catholics here, because of her Catholic founder and his noble stand for religious freedom. At the age of forty Dr. Carroll returned to his native country after twenty-five years’ residence in Europe. For fifteen years he occupied high positions of trust here, and was for some time Prefect Apostolic. On the 6th of November, 1789, he was appointed first Bishop of Baltimore and head of the Catholic Church in the United States. In compliance with a promise made to an English gentle- man, Mr. Weld, of Lulworth Castle, he was consecrated in his domestic chapel by Bishop Walmesley, Vicar- Apostolic of the London district, the book of the gospels being held over his shoulders by the son of his friend, afterward the distinguished Cardinal Weld. In a private letter to Dr. Troy, archbishop of Dublin, Bishop Carroll wrote that were it not for this request and promise he would have preferred the consecration to have taken place in America or in Ire- land, the land of his Catholic forefathers. His consecration took place on the 15th of August, 1790, the feast of the Assumption of the Blessed Virgin, under whose patronage he placed the young church of these states. By a remarkable coincidence to-day is the festival of that patronage. Bishop Carroll was then fifty-five years old. Twenty-five years of work, laborious and fruitful, were still before him. The spirit that animated these memorable years, the sense of great responsibil- ity and the necessity of personal sanctification and incessant toil, are expressed in his inaugural address on the occasion of his installment as Bishop in this city. It was the inaugural of the American Hier- archy, and deserves to be heard. Listen to the words as they well up from the heart of the great first American Bishop: “ It is no longer enough for me to be inoffensive in my conduct and regular in my manners. God now imposes a severer duty upon me. I shall incur the guilt of violating my pastoral office if all my endeavors be not directed to bring your lives and all your actions to a conformity with the laws of God; to exhort, to conjure, to re- prove, to enter into all your sentiments; to feel all your infirmities; to be all things to all, that I may gain all to Christ; to be superior to human respect; to have nothing in view but God and your ^salvation; to sacrifice to these health, peace, reputa- tion, and even life itself; to hate sin, and yet love the sinner; to repress the turbulent; to encourage the timid; to watch over the conduct of even the ministers of religion; to be patient and meek; to embrace all kinds of persons. These are now my duties — extensive, pressing, and indispensable duties— these are the duties of all my brethren in the Episcopacy, and surely important enough to fill us with terror. But there are others still more burdensome to be borne by me in this particular portion of Christ’s Church, which is committed to my charge, and where every- thing is to be raised, as it were, from its foundation — to establish ecclesiastical discipline; to devise means for the religious education of Catholic youth — that precious portion of pastoral solicitude; to provide an establishment for training up ministers for the sanctuary and the services of religion, that we may no longer depend on foreign and uncertain coadjutors; not to leave unassisted any of the faithful who are scattered through this immense continent; to pre- serve their faith untainted amidst the contagion of error surrounding them on all sides; to preserve in their hearts a warm charity and forbearance toward every other denomination of Christians, and at the same time to preserve them from that fatal and prevailing indif- ence which views all religions as equally acceptable to God and salutary to men. Ah! when I consider these additional duties, my heart sinks almost under the impression of terror which comes upon it. In God alone can I find any consolation. He knows by what steps I have been conducted to this important station, and how much I have always dreaded it. He will not abandon me unless I first draw down His malediction by my unfaithfulness to my charge. Pray, dear brethren, pray incessantly, that I may not incur so dread- ful a punishment. Alas! the punishment would fall on you as well as on myself; my unfaithfulness would rebound on you and deprive you of some of the means of salvation.” This inaugural address has the true ring in it, and proved the programme of his future action. Though the fundamental princi- ples that govern all Bishops in the Church are similar, yet there are adaptations to circumstances which will vary with these circum- stances and in which the individuality and wisdom or unwisdom ot each prelate become apparent. When St. Gregory the Great sent St. Augustine to preach Christianity in England he charged him to accommodate himself, as much as faith and essential discipline would permit, to the circumstances of the new country in which he found himself. This he accordingly did, and hence he was so marvelously successful. Bishop Carroll, by a natural instinct, did the same. He was very broad and liberal in his views, thoroughly American in his sentiments, and most charitable in his feelings toward those who were not of his faith; but he never strayed beyond the domain of true Catholic principles, by any false liberality. He knew and loved the country, he knew and loved the Church; and he well understood that there was no real antagonism between the principles of the new republican government and those of the old Catholic Church. He knew that Church’s power to command respect and obedience for authority, and for those who wielded it, and he knew how much this would be required in a republic where the magistrates, being elected by the people, might be less respected than hereditary kings born to command. He understood how the mission of the new government would be, as I have said, like the Church’s own mission, to combine catholicity with unity. He had personal experience of this combination in his own priests. His first diocesan synod was held in 1791, the year after his consecration. It consisted of only twenty-one priests, but they represented seven different nationalities, not merely countries of birth, which may be of comparatively little importance with people of the same race, but seven different and somewhat antagonistic peoples — American, Irish, English, German, French, Belgian, and Holland — yet all acted in their true character of American priests, under his leadership. Bishop Carroll was an American patriot, as well as a Christian bishop. Love of country and of race is a feeling planted by God in the human heart, and when properly directed, becomes a natural virtue. Now there is a pernicious tendency in some minds to so separate the natural from the supernatural as to make them appear antagonistic. As reason comes from God as well as Revelation, so also do all the great virtues, truthfulness, honor, courage, manli- ness — from which the very name of virtue is derived — and patriot- ism spring up under His fostering care. And as it would be wrong to regard the purely natural, ignoring the supernatural, so also is it wrong and narrow, to regard exclusively the supernatural without reference to that on which it must be based, and which, like itself, is God’s holy work, though in an inferior order. Bishop Carroll's patriotism never conflicted with his religion, for he always acted for God from a sense of duty, whether preaching the gospel in Balti- more, or, with his friend, Benjamin Franklin, acting as representa- tive ot the colonial government in his mission to Quebec. The new Bishop thoroughly appreciated how important for the Church’s progress, as well as for the stability of the state, was the diffusion of education. He knew that men must be educated, in order to successfully govern themselves. Hence one of his first projects was to foster the now time-honored institution, Georgetown College. Of all the false charges alleged against the Catholic Church, the most sepseless and unfounded is, that she fears science, and is the enemy of education. Her opponents, almost in the same breath, charge her with being the foe at once, and the monopolizer of edu- cation. They behold her great religious orders of men and women devoted to the work of education; making more sacrifices for it than any other body of men and women on earth; vowing at God’s altar that until they go down into their graves they shall devote them- selves in poverty, chastity, and obedience to the great work of educating the human mind and heart. And the last man in the world to fear intellectual progress, whether popular or individual, is the Catholic. He well knows that truth is one; that God cannot contradict, in the Revelation of Scripture, what he exhibits in the revelation of science. Hence a man’s fearlessness of such science will be in proportion to the certainty of his conviction of the truths of revelation. If I have only religious opinions, more or less certain, I may fear that some scientific truth will be discovered which will show them to be false; but if I am absolutely certain of my religious faith, I feel perfectly secure. Now, no one can ques- tion the fact of the certainty that exists in the minds of Catholics that they are dogmatically right. This certainty is sometimes regarded as fanaticism by religious skeptics who have not the gift of faith. But whether it be founded on reason or fanaticism, the fact is there, and hence the Catholic Church has never feared and can never fear the progress of science and education, but has always been their active promoter. Hence Bishop Carroll simply acted in harmony with the spirit of the Church when he founded George- town College, and the Catholic Bishops of the country are now but acting in the same spirit in the foundation of the Catholic University Rt. Rev. R. Phelan, D. D., Bishop of Pittsburgh and Allegheny, Pa. Rt. Rev. Tobias Mullen, D. D. Bishop of Erie, Pa. Most Rev. Patrick John Ryan, D. D., Archbishop of Philadelphia, Pa. Rt. Rev. Wm. O’Hara, D. D Bishop of Scranton, Pa. Rt. Rev. John Tuigg, D. D., Resigned See of Pittsburgh and Allegheny, Pa. IO THE CENTENARY CELEBRATION. of America in Washington. Its inauguration very appropriately follows this centennial celebration. As to purely ecclesiastical studies, the Bishop deemed himself most fortunate in having the good Sulpitian Fathers to direct them. Though loving intensely the Society of Jesus, he was too great and broad a man to have any of that exclusive order pride which would restrict perfection to any organization. He saw the great kingdom of God on earth, His Church, with its wonderful unity and variety, moving onward in its great mission. The perfect spirit of the secular priesthood was exhibited in the Sulpitian; that of the religious in the Jesuit; the union of both was shown forth in laying the great foundations oi the Catholic Church in these states. The jurisdiction of the new Bishop extended over the entire country, but he soon found it impossible, because of the increase of Catholics and the great distance of the places, and difficulties of travel, as well as his advanced age, to faithfully guard so scattered a flock. The Bishops who, in 1810, were appointed to aid him in the great work were apostolic men animated by his own spirit, like the sainted Bishop Flaget, of Bardstown; Egan, of Philadelphia; and Cheverus, of Boston. It would be, of course, impossible in this discourse to give you an adequate idea of the marvelous prog- ress of religion during the twenty-five years of the episcopal life of Archbishop Carroll. The results are thus summed up by our admir- able church historian, Dr. Gilmary Shea: “ When Archbishop Carroll resigned to the hands of his Maker his life and the office he had held for a quarter of a century the Church, fifty years before so utterly unworthy of consideration to mere human eyes, had become a fully organized body instinct with life and hope, throbbing with all the freedom of a new country. An archbishopric and four suffragan sees, another diocese beyond the Mississippi, with no endowments from princes or nobles, were steadily advancing; churches, institutions of learning and charity all arising by the spontaneous offerings of those who in most cases were manfully struggling to secure a livelihood or modest competence. The diocese of Baltimore had theological seminaries, a novitiate and scholasticate, colleges, convents, academies, schools, a community devoted to education and works of mercy; the press was open to dif- fuse Catholic truth and refute false or perverted representations. In Pennsylvania there were priests and churches through the mountain districts to Pittsburgh, and all was ripe for needed institutions. In New York Catholics were increasing west of Albany, and it had been shown that a college and an academy for girls would find ready sup- port at the episcopal city, where a Cathedral had been commenced before the arrival of the long-expected Bishop. In New England the faith was steadily gaining under the wise rule of the pious and charitable Bishop Cheverus. In the west the work of Badin and Nerinckx, seconded and extended by Bishop Flaget, was bearing its fruit. There was a seminary for priests, communities of Sisters were forming, and north of the Ohio the faith had been revived in the old French settlements, and Catholic immigrants from Europe were visited and encouraged. Louisiana had been confided to the zealous and active Bishop Dubourg, destined to effect so much for the Church in this country. Catholicity had her churches and priests in all the large cities from Boston to Augusta, and westward to St. Louis and New Orleans, with many in smaller towns, there being at least a hundred churches and as many priests exercising the minis- try. Catholics were free; the days of penal laws had departed; pro- fessions were open to them, and in most states the avenue to all public offices. In the late war with England they had shown their patriotism in the field and on the waves.” For the seventy-five years that have passed since the death ol the first American Archbishop, the Hierarchy of the country, backed by devoted priests and faithful, generous people, have continued the great work. In the Hierarchy, during these years, appeared men who were remarkable in a new and missionary country, and would have been remarkable in any country and age — men like Archbishop Francis Patrick Kenrick, of this See, the greatest of our dead ecclesiastics as his brother of St. Louis is the greatest amongst our living ones. There were Bishop England, Archbishop Hughes, Bishop Michael O’Connor, Archbishops Spalding and Purcell, and the great apostolic men, Bishops Brute, Cheverus, Elaget, Tiinon, Neumann, and Wood. Nor should we forget the gentle, eloquent and prudent first Ameri- can Cardinal, McCloskey, of New York. If I speak of the episcopate especially, it is only because this is the centennial celebration of its establishment. Otherwise I would not omit the great name of Monsignor Corcoran. I cannot, of course, forget that as generals cannot gain victories unless sustained by able officers and soldiers, neither could the episcopate of the country unless the devoted priests, secular and regular, sustained them. The great religious orders and congregations did their noble work here. The sons of St. Ignatius, St. Francis, St. Dominic, St. Benedict, St. Alphonsus, St. Augustine, St. Vincent of Paul, St. Paul of the Cross and St. Paul the Apostle, and others have bravely sustained the episcopate, whilst the devoted secular clergy, who for years endured untold labor and poverty, were the most numerous and powerful of all the actors in the Church’s progress. We rejoice to behold here to-day so many representatives of these elements of power. But what could Bishops and priests effect with- out you, ‘‘our joy and our crown,” the devoted, generous, intelligent laity of the United States? To you and } r ours God sent us. For you and yours the Catholic ecclesiastic makes every sacrifice of human ambition and human love. These sacrifices you have appreciated and you have nobly sustained us. We are glad to behold you here to-day in such vast numbers and with so much genuine enthusiasm. And on this great historic occasion you must not be mere observers, but we trust your repre- sentatives will speak out freely and fearlessly in the lay congress which forms so interesting a feature in this centennial celebration. You know how false is the charge of the enemies of the Church that you are priest-ridden. It is now time that an active, educated laity should take and express interest in the great questions of the day affecting the Church and society. I believe there is not in the world a more devoted laity than we have in the Church of these states. I find, too, that the best educated amongst them, and notably the converts, are sound on the great questions of the day and loyal to the Church. We should bear in mind, too, the great work done by the laity as publicists and editors during the past century; done by men like the great Dr. Brownson, for great he certainly was; by the disinterested, impulsive, and talented McMaster; the polished Dr. Huntington; by that most devoted martyr, as I may term him, to Catholic journal- ism, Patrick Vincent Hickey, of the Catholic Review , and others whom time will not permit to mention in detail. By the united action of Bishops, priests, and laymen we have results of progress in the last century, the statistics of which are truly astonishing. And what is particularly remarkable is the fact that in the section of the country where opposition to the Church was most deep and violent, the progress was greatest. I allude to the New England states. Within the memory of the present Metropolitan of Boston, that is, about sixty years ago, New England had but one Bishop, two priests and two public places of worship. She has now one Arch- bishop, six Bishops, 942 priests, and 619 churches, with private chapels, colleges, schools, and benevolent institutions, and population in proportion. Those who do not desire the progress of the Catholic Church should never persecute her. The general statistics of the Church during the century are, briefly, as follows: When Bishop Carroll was consecrated, in 1790, the entire popu- lation of the United States was a little less than 4,000,000 — the Catholic population was estimated at about 40,000; thirty priests ministered to this scattered flock. There was not a single hospital or asylum throughout the land. The churches were only the few modest houses of worship erected in Catholic settlements, chiefly in Maryland and Pennsylvania. Georgetown College, just then founded, was the only Catholic seat of learning in the country. Glance at the present. The population of the United States has grown within a century from 4,000,000 to 65,000,000 peo- ple; the progress of the Church has more than kept pace with the material development of the country. There is now embraced within the territory of the United States a Catholic population of about 9,000,000. There are thirteen Archbishops and seventy-one Bishops, 8,000 priests, 10,500 churches and chapels, twenty-seven seminaries exclusively devoted to the training of candidates for the sacred min- istry; there are 650 colleges and academies for the higher education of the youth of both sexes, and 3,100 parish schools. There are 520 hospitals and orphan asylums. What is of immense importance is that her spirit lias in nothing degenerated. She is alive to-day with a divine energy and fecundity that will continue to multiply these great results. The remarkable statistics quoted become marvelous when we consider the antagonism of the great majority of the people to the Catholic Church. The objections to it were those urged by the pagans in the first century of Christianity, first its supposed exorbi- tant claims and exclusiveness. Christianity was not content to have its God occupy a place amongst the deities of the Pantheon, but de- clared that He, and He alone, was the true God. This was deemed an insult to the gods of the Empire. Here was the Catholic Church, so few in numbers and so weak in influence, boldly claiming that Rt. Rev. R. Gilmour, D. D., Bishop of Cleveland, O. Rt. Rev. John A. Watterson, D. D., Bishop of Columbus, O. Rt. Rev. Camillus P. Maes, D. D., Bishop of Covington, Ky. Rt. Rev. Joseph Dwenger, D. D., Bishop of Ft. Wayne, Ind. Rt. Rev. Henry Joseph Richter, D. D., Bishop of Grand Rapids, Mich. Rt. Rev. William McCloskey, D. D., Bishop of Louisville, Ky. Rt. Rev. Joseph Rademacher, D. D., Bishop of Nashville, Tenn. Rt. Rev. Francis S. Chatard, D. D., Bishop of Vincennes, Ind. Rt. Rev. Caspar H. Borgess, D. D., Resigned See of Detroit, Mich. 12 THE CENTENARY CELEBRATION. Christ established but one church, and that all others were simply human institutions, more or less true in their teachings, as they agreed or disagreed with her own. She indeed wished freedom for all, but did not for an instant concede that all could be true. Again, as in pagan days, her perfect organization was feared as possibly dangerous to the state, and the extraordinary spectacle was exhibited to the world of a great and numerous political party, afraid to act in open day, and entering into a secret society against a handful of their fellow-citizens. But God brought good out of evil. Few people realize how much indirect benefit this cowardly opposition was to the Church during the brief, inglorious existence of the party propheti- cally named at its birth Know-Nothing. The thoughtful men of the nation who opposed this party were driven into the ranks of the Church’s defenders. They studied her history and doctrines. Important conversions and the clearing away of much ignorance and prejudice were the results. The civil war, which so retarded the progress of the nation and all re- ligious institutions, including our own, and split up all non- Catholic denominations into northern and southern organiza- tions, showed forth, as I have already said, the united power of the Catholic Church. The war also exhibited her marvelous and well-regulated charity. Sisters of Charity and of Mercy ministered to the sick and the wounded, irrespective of party. Sisters of northern birth and principles nursed the southern soldiers, and Sisters of southern birth and principles, whose brothers were fighting in the ranks of the Confederate army, were found nursing their northern foes. These Sisters acted as silent evangelists of the old Church. They quietly revolutionized popular opinion con- cerning her. I speak from experience, for during the war one of the largest prisons of the country, known as “ McDowell’s College,” was in my parish in St. Louis, and I acted as chaplain to it and to the hospital attached. There were from 1,000. to 1,200 inmates fre- quently imprisoned there, and I know how deeply these southern soldiers were affected by the self-sacrificing devotion of the Sisters, who every day came to minister to and console them. Very few of these men were Catholics, and many of them were deeply hostile to the Church, yet the vast majority who died in that hospital, and a large proportion of those who left the prison (600 has been consid- ered a low estimate), received Catholic baptism. They believed, they said, that the Church of these Sisters must be the Church of God, and so commenced their examination of its doctrines. The same was true of southern prisons containing northern soldiers. The brave men on both sides who survived could never afterwards hear these Sisterhoods insulted by ignorant bigotry. Hence, since the war, there is a great change in popular sentiment in relation to the Catholic Church. In addition to this, it must be remembered that Catholics and Protestants now associate more frequently and inti- mately, and understand each other better. Intelligent Protestants are gradually disabused of the old notion that the Catholics exalt the Blessed Virgin to a position equal to that of the Son, that priests can forgive sins according to their pleasure, that images may be adored after the fashion of the pagans, that the Bible should not be read, and other absurd supposed doctrines and practices of the Church. Because of this enlightenment, and because ol the high character of American converts in the past, men like Dr. Brownson, Dr. Ives, Father Hecker, and many, many others, it is possible that some of the ablest defenders of the Church in this coming century will be men who are at present in the ranks of her opponents. But, fathers and brethren, whilst we are grateful for the bless- ings bestowed by Almighty God on the young Church of these states during the past century, whilst we unite in the glorious ‘ ‘ Te Deum ” of gratitude, we must also bear in mind that there are sta- tistics of losses known only to the mind of God, that many have fallen away by wilful neglect of God's grace, that many have been lost by mixed marriages, that many converts would have entered the Church if Catholics had been individually more temperate and more edifying. To-day we should add to our ‘‘Te Deums” our acts of contrition. I believe, also, that in the last century we could have done more for the colored people of the South, and the Indian tribes. I am not unmindful of the zeal, with limited resources for its exercise, of the southern Bishops, nor the great self-sacrifice of the Indian missionaries, who in the spirit of primitive Christianity, gave their lives for the noble but most unjustly-treated Indian tribes. But as I believe that negro slavery and the unjust treatment of the Indians are the two great blots upon the American civilization, so I feel that in the Church also, the most reasonable cause for regret in the past century is the fact that more could have been done for the same de- pendent classes. Let us now, in the name of God, resolve to make reparation for these shortcomings of the past. On the very threshold of the new century I lately beheld a scene prophetic of this reparation. On Thursday last, in the quiet con- vent chapel of the Sisters of Mercy, at Pittsburgh, I could well imagine, ranged on each side of that chapel, the representatives of the three different races — on one side the Indians and the colored, on the other the white race that oppressed both. They gazed on each other with no fraternal love. And then I saw going out from the ranks of the white race a fair young virgin. Approaching midway between the contending lines, she knelt before the illumined altar, and offered her great fortune, her life, her love, her hopes, her ambi- tions for the Indian and colored races. She seemed the Prophetess of reparation and conciliation between the races. Silently she offered her young heart to God, and only sighed that He accept the sacrifice, and that until the grave shall receive her, all she possesses or shall possess, may belong to God, and to the Indian and colored peoples ! She hopes to found a congregation of Catholic maidens to aid her in this great work, and thus inaugurate the great change, and help to make it perpetual. A magnificent future is before the Church in this country, if we are only true to her, to the country, and to ourselves. She has demon- strated that she can live and move onwards without state influence, that the atmosphere of liberty is most congenial to her constitution, and most conducive to her progress. Let us be cordially American in our feelings and sentiments, and, above all, let each individual act out in his personal life and character the spirit of his Catholic faith. On ourselves depends the future of the Church in these states. We have an organization perfectly united. We have dogmas of religion that give motive for restraint of human passion, appealing to the fear, love, and gratitude of the human soul. These dogmas are fixed and certain, and hence so powerful. The Church is alive, with the spirit of God as its very soul. As she enters on this second century of her great mission here, let us renew our spiritual alle- giance to her, let us ever glory in being her children, and endeavor to prove ourselves worthy of the name. And do Thou, O Eternal and Most Sacred God ! who a century ago blessed this infant Church then persecuted, ” this poor little one tossed with tempest and without all comfort, and placed her stones in order and her foundations in sapphires,” oh, bless her again to- day, as she enters on her second century of apostolic mission ! Send down wisdom that sitteth by Thy throne, to illumine the intellects of her Pontiffs, priests, and people ! Send forth Thy spirit, that it may brood over the troubled waters and the moral chaos of this age, and restore peace and order in human hearts and human society. Oh, give to this fresh young Church the spirit of primitive Christianity, its courage, its mortification, its indifference to money, and cause it to conquer the bold, agressive paganism of the nineteenth century as its prototype crushed the paganism of the first, through Jesus Christ our Lord. Amen. THE EVENING SERVICE. SOLEMN PONTIFICAL VESPERS AND SERMON BY THE MOST REV. ARCHBISHOP OF ST. PAUL. At no time during the day was the cathedral empty of wor- shippers, and when the bells rang for Solemn Pontifical Vespers at half past seven in the evening, the sacred edifice was again packed. Persons entering from the streets outside, brilliantly lighted by nu- merous electric lamps placed in the towers, on the dome, and other advantageous points about the building, were struck a little by the comparative gloom within. But when the altar candles had been lit, and the prelates and priests had entered the sanctuary the scene was even more brilliant than that in the morning, as the interming- ling of gas and candle light heightened the tones of color of the vestments, and set the jewels of ring and cross flashing many hues. Seminarians in the sanctuary, and the augmented choir in the organ loft rendered the Gregorian music of the vespers. The chants were magnificently given, and the unison of the male voices combined both gravity and simplicity in the dignified sweetness of the music, which is so well adopted to worship, and which has been cherished for ages by the Catholic Church. Cardinal Gibbons, attended by Monsignori O’Connell of Rome, and Quigley, of Charleston, S. C., occupied his throne on the gospel side of the sanctuary, and all the THE CENTENARY CELEBRATION. 13 clergy and prelates present were within the sanctuary line. The cel- ebrant was Archbishop Michael Heiss, of Milwaukee, the assistant priest, the V. Rev. Dean O’Brien, of Kalamazoo, Mich.; the dea- con, the Rev. M. P. Abbelen, of Milwaukee, and the sub-deacon, the V. Rev. Joseph Sasia, S. J., of San Francisco. The master of ceremonies was the same as at Mass, with the same assistants. Archbishop John Ireland, whose eloquence is known in all parts ol this country, preached the sermon, which was a broad, scholarly review of the prominent tendencies of this age, a liberal appeal to separated churches to enter the Catholic fold, and an urgent call upon all Catholics, clerical and lay, men, women and children to unite in helping on the cause of the advance of the Church in America. Following is the full report of the sermon: ARCHBISHOP IRELAND’S SERMON. For thy soul strive for justice, and even unto death fight for justice, and God will overthrow thy enemies for thee . — Ecclesiasticus iv. 33. A century closes; a century opens. The present is for Catholics in America a most solemn moment. Another speaker has reviewed the past, evoked from its shades the spirits of its heroes, and read to you the lessons of their labors. I will bid you turn to the future. It has special significance for us. The past our fathers wrought; the future will be wrought by us. The next century of the life of the Church in America will be what we make it. It will be our own, the fruit of our labors. Oh, for a prophet’s eye to glance adown the unborn years, and from now to read the story of God’s Church on this continent, as generations a hundred years hence may read it! But the prophet’s eye is not needed. As we will it, so shall the story be. Brothers — Bishops, priests, laymen, in what words shall I tell the responsibility which weighs upon us? There is so much at stake for God and souls, for Church and country"; there is so much in dependency upon our co-operation with the divine action in the world. The duty of the moment, surely, is to understand this responsibility, and to do the full work which Heaven has allotted to us — for our souls to strive for justice, and even unto death to fight for justice. I would sink deeply into our souls the vital truth that the work which is to be done is our work. With us it will be done; without us it will not be done. And there is sore need to-day that Catholics ponder well this truth. Not in theory, but in practice, the error obtains among them, that in matters religious man has scarcely aught to do, the work having been done by God. Do not imagine that I lose sight of the absolute necessity of the divine act. The teaching of faith is not forgotten that 1 ‘ unless the Lord build the house, they labor in vain who build it.” But no less is it the teaching of faith, that in producing results the human must blend with the divine, and the absence of the one renders the other sterile. Too often we do not do our part; we seem to wish that God do all. God will not alter the rulings of His providence to make up for our inaction. There are times in the history of the Church when the need is that insistence be made on the supernatural in the work of religion. There are times when the need is that insistence be made on the natural. Singular phenomenon of our times: In all matters out- side religion, the natural has unlimited play and draws out for action its most hidden energies; in religion it looks as if the natural sought to extinguish itself so as to leave the entire field to the supernatural. There are countries where the faithful Catholics pray, administer and receive the sacraments, and are afraid to go a few steps further. I cannot name the country where they are fully alive to their oppor- unities and their duties. Do American Catholics put into the work of religion the sleepless energy and the boundless heartiness that characterize them in secular affairs? As we often are and often do, ailure in religion is inevitable. God will save His Church in all ftimes. This He has promised. But no promise was given as to the splendor of her reign, or as to her permanent dwelling among a par- ticular people. The apocalyptic candlestick has often been moved from its place. There are bright and there are dark lines in the Church’s history. God always did His part; man’s part was not always done. When saints walked upon the earth, their pathway sparkled with rays of light from heaven, and the surrounding atmosphere was made ablaze. What shall be in our own century the lines of the Church’s history? God demands that we make answer. Let me state, as I conceive it, the great work which in God’s providence the Catholics of the United States are called to do within the coming century. It is two fold: To make America Catholic, and to solve for the Church Universal the all-absorbing problem with which the age confronts her. I doubt if ever since that century, the dawn of which was the glimmer from the eastern star, there was prepared for Catholics of any nation of earth a work so grandly noble in its nature, and pregnant with such mighty consequences. The work gives the measure of our responsibility. Our work is to make America Catholic. If we love America, if we love the Church, to mention the work suffices. Our cry shall be, “God wills it,” and our hearts shall leap with Crusader enthusi- asm. We know the Church is the sole owner of the truths and graces of salvation. Would we not that she pour upon the souls of friends and fellow-citizens the gifts of the Incarnate God ? The touch of her divine-made hand will strengthen and sublimate the rich heritage of nature’s virtues, which is the portion of America and of America’s children; it will superadd the deifying treasures of supernatural life. The Catholic Church will confirm and pre- serve, as no human power or human church can, the liberties of the Republic. We know that by the command of the Master, it is the bounden duty of the Church to teach all nations. To lose the apostolic spirit is on her part to give proof that she is unconscious of the truth she owns, and of the commission under which she exists. The conversion of America should be ever present to the minds of Catholics in America as a supreme duty from which God will not hold them exempt. Whatever the record of our first cent- ury of Church life, the record of the second, if we are loyal to duty, will tell of wondrous extension given to Christ’s Church over the United States of America. The importance of the possession of America to the cause of religion cannot well be overestimated. It is a providential nation. How youthful, and yet how great! How rich in glorious promise! A hundred years ago the states exceeded but little the third million in population; to-day they approach the sixty -fifth million. Streams of immigration from the lands of the earth are turned toward us. There is, manifestly, much of value in our soil and air, in our social and political institutions, that the world’s throngs are drawn to us. The country is one that must grow and prosper. The influence of America is wide-spread among nations, no less in the solution of social and political problems, than in the development of industry and commerce. There is not a country on the globe which does not borrow from us ideas and aspirations. The spirit of American liberty wafts its spell across seas and oceans, and prepares ground for the implanting of American thoughts and fashions. This influ- ence will grow with the growth of the nation. Estimates have been made as to our population a century hence, placing it at 400,000,000, due allowance made in this computation for diminution in the num- bers of our immigrants. The center of gravity for human action is rapidly shifting, and in the not distant future America will lead the world. The native character of the American people fits them to be leaders. They are active, aggressive, earnest. Whatever they believe they act out; whatever they aim for, they attain. They are utterly incapable of the indifference to living interests, and the apathy which, under the specious name of conservatism, mark European populations. The most daring elements of other lands have come hither to form a new people — new in energy, new in spirit, new in action — in complete adaptation to the new epoch in the world’s history, through which we are living. We cannot but believe that a singular mission is assigned to America, glorious for ourselves, and beneficent to the whole race, that of bringing forth a new social and political order, based more than any other that has heretofore existed upon the common brotherhood of man, and more than any other securing to the multitude of the people social happi- ness and equality of rights. I11 our own are bound up the hopes of the billions of the whole earth. The Church triumphant in America, Catholic truth will travel on the wings of American influence, and with it encircle the universe. The present time is one of history’s great epochs, when the face of the earth is changed. The world is ’in throes; we are assist- ing at the birth of a new age. The traditions of the past vanish; new social forms arise, and new political institutions; there are astounding discoveries of the secrets and the powers of nature; un- wonted forces are at work in every sphere over which man’s control may reach; there is a revolution in the ideas and feelings of men. All things which may be changed, will be changed, and nothing will be to-morrow as it was yesterday, save that which emanates directly from God, or which the Eternal decrees to be permanent. The movements of the modern world have put before us a startling question. It is none other than this: Will not the Church, an insti- tution of past ages, go down with other legacies of those ages? Why should she alone ride triumphantly above the billows that are sweeping all else into destruction? Is there need of the Church? THE CENTENARY CELEBRATION. i4 Is she not, rather, a barrier to the best ambitions and the progressive march of humanity? A reply is urgent. It can be given, for the Church is divine and belongs to all ages. But the more speedily and the more effectively we give it, the better for Church and souls. A study of the modern world brings us to say that its leading feature is a resolute assertion of the powers and rights of nature, as distinguished from the revealed or supernatural order. The Chris- tian religion displaced in the life of mankind 1,900 years ago the reign of corrupt nature, known as paganism. For long ages the supernatural was supreme, permeating minds and hearts, reaching out its influence upon social institutions and govern- ments, upon arts and industries, the natural order acting in fullest harmony with its laws and spirit. At the opening of the six- teenth century signs of new times appeared on the horizon. The Renaissance, unconsc- iously perhaps, sowed in nature the seeds of re- bellion. The inevitable reaction from the teach- ings of the reformers as to the total depravity of fallen nature quickened its spirit of self-assertion. Then came the wondrous feats and discoveries of the past hundred years, and nature was embold- ened, and it proclaimed its self-sufficiency and its independence. The watchwords of the age are reason, education, liberty, the material im- provement of the masses. Nor are these watch words empty sounds. They represent solid realities, for which the age deserves praise. Rebellious nature lays claim to words and to realities, as if they were its exclusive belonging, obtained not only by its unaided self, but in spite of the supernatural. War is declared against the Church and all revealed religion, in the name of progress and of all for- ward movements; and combatants ranged under banners upon which se- ductive words are in- scribed, easily gather to themselves popular ap- plause. The war is be- tween the natural and the supernatural. The intent is toexcludeChrist and His Church from the living world; to relegate them amid ruins and sepulchres, as they once relegated paganism. I need not tell the duty of Christians. It is to maintain in the world the supremacy of the supernatural, and save the age to the Church. The burden of the strife falls to the lot of Catholics in America. The movements of the modern world have their highest tension in the United States. The natural order is here seen at its best, and here displays its fullest strength. Here, too, the Church unhampered by dictate of government or by despotic custom, can, with the freedom of the Son of Isai, choose its arms, and making straight for the opening foe, bring the contest to a speedier close. I am aware there are those among us who do not partake of my hopefulness. What can be done, they say, in America ? Catholics are a handful — ten millions in sixty-five — the few among the many, struggling amid temptations and prejudices. The preservation of the little flock in the faith is a herculean task. Most illy prepared are we to reach out in efforts to converting our fellow-citizens, nor are they disposed to hearken to words of ours. As to the burning questions agitating the world, the prospect of a solution that will satisfy the age is remote. The sky above us is cloud-laden, and no glimmer of light pierces through it. The days of failing faith are upon us. The refuge of each one is to flee for his own safety to the mountains, and await in silence and prayer the return of God’s vivifying breath upon the nations. Brethren, hold not this language of fear and distrust. Ret Catholics say why the triumphs of other days are not possible in our times and country. The Church is to-day, as when she over- threw pagan Rome, and won over to grace ferocious Northmen, the Church of divine truth and divine power. Her mission is to-day, as then, to teach all nations, to preach the Gospel to every creature, and Christ is with her, even unto the consum- mation of ages. God’s arm is not shortened. W/hat can be wanting? Our own resolute will to put to profit God’s graces and God’s opportunities. “For thy soul fight for justice; even unto death strive for justice, and God will overthrow thy enemies. ’ ’ Why should we fear or hesitate ? We num- ber 10,000,000 — a pow- erful army in the arena of truth and justice, if the forces are well mar- shalled, and their latent strength brought into action. Catholics in Am- erica are loyal to the faith, brave in confessing it, self-sacrificing in its in- terests, devoted to their chieftains. They have waxed strong amid storms, and have none of the liot-house debility of character which not seldom marks Catholics living in countries where faith feeds on ambient air. Their labors and their victories in the first century of their Church organization — a century of poverty, struggling, and spiritual destitution, — show what may be done with them, in the century of adult stature, conscious power, and completeness of hier- archial organizations. The non-C a t h o 1 i c Americans deserve, by their splendid natural virtues, that we labor hard to give them the plentitude of Christ’s faith, and neither in disposition nor in act do they place obstacles in our pathway. They are clever, intelligent, ready to listen, anxious to know what is the truth. They are fast losing the old traditional prej- udices against the Church. If some are still retained, the fault is ours. Either we have not proved with sufficient clearness our faith by our works, or we have not presented to their minds truth with due urgency, and in the manner to captivate their atten- tion. Their alienation from the Church is an inherited misfortune, not their own doing. They have deep religious instincts; vital Christian principles are rooted in their modes of thought and social practices. America is at heart a Christian country. As a religious system Protestantism is in hopeless dissolution, utterly valueless as a doctrinal or moral power, and no longer to be considered a foe with which we must count. The American people are generous, ST. PATRICK'S CATHEDRA!,, NEW YORK. Rt. Rev. Maurice F. Burke, D. D., Bishop of Cheyenne, Wyo. Ter. Rt. Rev. R. Scannell, D. D. Bishop of Concordia, Kan. Rt. Rev. John J. Hogan, D. D., Bishop of Kansas City and St. Joseph, Mo. Rt. Rev. L. M. Fink, O. S. B., D. D., Bishop of Leavenworth, Kan. i6 THE CENTENARY CELEBRATION. large-minded and large-hearted, earnest in all things, sincerely de- sirous of moral and intellectual growth. To repeat the words of our American Catholic publicist, Mr. Brownson, “Never since her going forth from that upper room in Jerusalem has the Church found a national character so well fitted to give to her civilization its highest and noblest expression.” The supernatural rests on the natural, which it purifies and ennobles, superadding to it super- nal gifts of grace and glory. Where the natural ground is most carefully cultivated, there shall be the best results from the union of nature and grace. The American people made Catholics, no- where shall we find a higher order of Christian civilization. It can be shown to the American people that they need the Church for the preservation and complete development of their national character and their social order. So far, their civilization has its life through means of the strong Christain element pervading it, which has remained with them notwithstanding their separation from the Church. This element is rapidly losing its vitality amid the disintegrating processes to which the negations of Protestantism subject it. The Catholic Church is the sole living and enduring Christian authority. She has the power to speak; she has an organ- ization by which her laws may be enforced. The American people must look to her to maintain for them in the consciences of citizens the principles of natural equity and of law, without which a self- governing people will not exist, falling ultimately into chaotic anarchj 7 , or becoming a prey to ambitious despotism. Of inestimable advantage to us is the liberty the Church enjoys under the constitution of the republic. No tyrant here casts chains around her; no concordat limits her action, or cramps her energies. She is as free as the eagle upon the Alpine heights, free to spread out in unobstructed flight her pinions, to soar to highest altitudes, to put into action all her native energies. The law of the land protects her in her rights, and asks in return no sacrifice of these rights, for her rights are those of American citizenship. The republic at its very birth guaranteed liberty to Catholics at a time when, in nearly all other lands, Protestant and Catholic govern- ments were oppressing her, and during her whole history she has not failed to make good her guaranty. This present day, in how few lands outside our own the Church is really free! If great things are not done by Catholics in America, the fault lies surely with themselves — not with the republic. The tendencies and movements of the age, which affright the timid, are providential opportunities, opening the way for us to most glorious victor} 7 . That modern ideas and movements are under all their aspects deserving of approval, I am far from asserting. They are, often in one way or other, immoral and iniquitous, and Pius IX has warned us that as they come before us the Church cannot be reconciled to them. And yet how much there is in them that is grand and good! Despite its defects and its mistakes, I love my age. I love its aspirations and its resolves. I revel in its feats of valor, its industries, and its discoveries. I thank it for its many benefac- tions to my fellow-men, to the people rather than to princes and rulers. I seek no backward voyage across the sea of time, I will ever press forward. I believe that God intends the present to be better than the past, and the future to be better than the present. Let us be fair to the age, seeing what there is in it that is good, as well as that which is bad. The good is the substantial, the pri- mary movement; the bad is but the accident, the misdirection of the movement. The movement bubbles forth from the deepest recesses of humanity. As it parts from its source it is upward; it makes for the elevation of the race, the betterment of the multitude, the exten- sion of man’s empire over nature. Pass in review its shibboleths — each covers a substantial good, finding favor in the eyes of God and of those who love Him. Knowledge — it is the feeding of our noblest faculty, the intellect. Science — it is a peering into nature’s secrets, the glorious works of the all-wise and all-powerful God. Liberty — it first came to men through gospel truth; the Church has made ceaseless war on slavery and despotism, and the trend of all Christianity has been to enlarge the race’s heritage of civil and political liberty. The improvement of the masses — it has been the constant aim of Christian charity; it is the practical application of the Christian doctrine of the brotherhood of man and the father- hood of God. Material comfort of the people — there is abundant room for it beneath the broad mantle of Christian love. Asceticism, beyond that detachment in spirit which is enjoined upon all, is the privilege of the elect few. The ideal, for both religion and reason, is a sound mind in a sound body, and whatever interferes with either, be it hunger or malady, be it overwork or tainted air, or bad drainage, true godliness will labor to remove it. The dreaded word socialism — it is in its first outburst the shriek of despair from hungering souls upon which presses the heavy hand of greed and injustice, and a foundation for many of its demands is found in Catholic theology, which teaches that the human race does not exist for the benefit of the few, and that private property becomes common prop- erty, w 7 hen death from starvation is at the door. And so it is with other movements of the age, they are aspirations toward a perfect civilization, toward the enjoyment of God’s gifts in fullest measure, and by the largest number of His children. That, they run riot and plunge into fatal errors, leading to misery and ruin, I repeat, is the accident arising from the absence of correct direction. Why have but anathemas for the age, seeing but its aberrations, irritating it by continuous denunciations of its mistakes, never acknowledging the good in it, or striving to win over its love to Holy Church? We can, if we wish, make the age the relentless enemy of religion. It is possible, by coldness and harshness, to drive it to despair; meanwhile irreligion and secularism, wise in their genera- tion, steal from us sacred words, which the age pants to hear, which we refuse to speak to it, and sounding aloud those words, they draw the age into desert wastes to its misery and utter ruin. It belongs to us to lose the age or to make it the devoted and grateful child of Christ’s religion. The age is impassioned for gifts which the Church alone can bestow. Its present energies and ambitions are the fruits of the work of the Church. Through Christian influences has it risen to this degree of power and consciousness that it -aspires to higher things. The religion of Christ first whispered into the ears of the world the sacred words, charity, brotherhood, liberty. The religion of Christ took to its bosom bleeding, agonizing humanity, warmed it with love divine, healed its sores and breathed into it health and vigor. Only under the blessed guidance of religion can humanity proceed on the road toward greater progress. Irreligion has stolen from the Church words; it did not steal the realities, which have no existence away from God’s altars. Tell all this to the age, and say to it: “Passing by and seeing your idols, I found also an altar on which was written ‘To the unknown God.’ What, therefore, you worship without knowing, that I preach to you.” Tell all this to the age, and work to make good your assertions. Bid science, beneath the spell of religion’s wand, put on brightest pinions and covet widest flights. Whisper in tender accents to liberty that religion cherishes it, and stands ready to guard it alike from anarchy and despotism. Go down in sympathy to the suffering multitude, bringing to them charity, and what is more needed and more rarely given, justice. Let labor know that religion will ward off the oppression of capital, and teach capital that its rights are dependent upon its fulfilment of duties. You will give to the world the new religion for which it pants and prays — the religion of humanity — the religion of the age, which shall still be the old religion, nothing changing in God’s truths, “the householder” bringing forth out of his treasure “new things and old,” and the age will rush to the arms of the Church and in ecstasy will proclaim her its teacher and its queen. The greatest epoch of human history, if we except that which witnessed the coming of God upon earth, is with us; and wisdom and energy on our part will make the Church supreme mistress of the epoch. Permit that I make brief mention of certain lines of duty, fidelity to which is a condition to the realization of our hopes for the new century. I will repeat: “ For thy soul fight for justice, and even unto death strive for justice.” Earnestness is the virtue of the hour. It is the characteristic of Americans in things secular; it should be their characteristic in things religious. Let Catholics elsewhere, if they will, move on in old grooves, and fear, lest by quickened pace they disturb their souls or ruffle their garments. Our motto be: Dare and do. Be there no room among us for lackadaisical piety which lazily awaits a zephyr from the sky, the bearer of efficacious grace, while God’s grace is at hand entreating to be made efficacious by our own co-operation. We must pray, and pray earnestly, but we must work and work earnestly. If we work and do not pray, we have not God’s help and we fail, and so shall we fail if we are on our knees when we should be fleet of foot; if we are in the sanctu- ary when we should be in the highways and the market places. Earnestness will make us aggressive. There will be among us a prudent but manly assertion of faith whenever circumstances sug- gest it, and a determination to secure to Catholics rightful recogni- tion, whether in private or public life. We shall seek our opportuni- ties to serve religion, and shall never pass them by unheeded, when they offer. We are often cowards, and to cover up our cowardice THE CENTENARY CELEBRATION. 17 we invoke modesty and prudence, as if Christ had ordered us to put our light under the bushel. If the Church is slighted, or treated unfairly, we complain — we are admirable at complaining — but we would not stir to prevent future injustice. There is a woful lack of Catholic public spirit; we are devoted to religion on Sunday, or when saying our evening prayers. In the world’s battles we seem not to know it, and our public men are eager to doff all Catholic vesture. In our American parlance, let us go ahead. What if we do at times blunder? Success is not the test of valor or merit. If we never venture we shall never gain. The conservatism which is resolved to be ever safe is dry-rot. Pay no attention to criticism; there is never a lack of it, and it usually comes from the men who are do-nothings, and who rejoice if failure follows action so as to find there justification for their idleness. Do not fear the novel, provided principles are well guarded. It is a time of novelties — and religious action, to accord with the age, must take new forms and new directions. Let there be individual action. Dayman need not wait for priest, nor priest for Bishop, nor Bishop for Pope. The timid move in crowds, the brave in single file. When combined efforts are called for be ready and at all times be prompt to obey when orders are given; but with all this there is vast room for individual action, and vast good to be done by it. We should live in our age, know it, be in touch with it. There are Catholics more numerous, however, in Europe than in America, to whom the present will not be known until long after it shall have become the past. Our work is in the present, and not in the past. It will not do to understand the thirteenth better than the nineteenth century; to be more conversant with the errors of Arius or Eutyches, than those of contemporary infidels or agnostics; to study more deeply the causes of Albigensian or Dutheran heresies, or the French revolution, than the causes of the social upheavals of our own times. The world has entered into an entirely new phase; the past will not return; reaction is the dream of men who see not, and hear not; who sit at the gates of cemeteries weeping over tombs that shall not be reopened, in utter oblivion of the living world back of them. W should speak to our age — of things it feels and in language it understands. We should be in it, and of it, if we would have its ear. For the same reasons, there is needed a thorough sympathy with the country. The Church of America must be, of course, as Catholic as ever in Jerusalem or Rome; but so far as her garments assume color from the local atmosphere she must be American. Let no one dare paint her brow with foreign tint, or pin to her mantle foreign linings. There is danger; we receive large accessions of Catholics from foreign countries. God witnesses it they are welcome. I will not intrude on their personal affections and tastes; but those, if foreign, shall not incrust upon the Church. ' Americans have no longing for a church with foreign aspect; it would wield no influ- ence over them. In no manner could it prosper; exotics have never but sickly forms. America treats us well; her flag is our protection. Patriotism is a Catholic virtue. I would have Catholics be the first patriots in the land. There are fitting occasions, when the Church officially will show forth her love of America, blessing the country, offering thanks in its name, invoking favors upon it. There are occasions without number when Catholics, as citizens, can prove their patriotism; they should be eager to avail themselves of them. The men most devoted to the institutions of the country, the most ardent lovers of its flag, should be they who breathe the air of Catholic sanctuaries and who believe in Catholic truth. Be they models of civic virtue, taking an abiding interest in public affairs, and bearing cheerfully their part of the public burdens. Be they ever pure- minded and clean-handed in the exercise of their civic privileges. It is an intellectual age. It worships intellect. All things are tried by the touchstone of intellect, and the ruling power, public opinion, is formed b} r it. The Church will be judged by the standard of intellect. Catholics must excel in religious knowledge — ready to give reasons for the faith that is in them, meeting objections from whatever source, keeping up with the times. They must be in the foreground of all intellectual movements. Religious knowledge needs for its completeness the secular. The age will not take kindly to the former if separated from the latter. The Church must regain the sceptre of science, which to her honor and the favor of the world she wielded gloriously for ages in the past. An important work for Catholics in the coming century will be the building up of schools, colleges, and seminaries; and what is still more important, the lifting up of present and future institutions to the highest degree of intel- lectual excellence. Only the best schools will give the Church the men she needs. Modern, too, must they be in the curriculum and method, so that pupils emerging from their halls will be men for the twentieth century and men for America. In love, in reverence, in hope I salute the Catholic University of America, whose birth — happy omen! — is coeval with the opening of our new century. The destinies of the Church in America are in thy keeping, school of our hopes. May heaven’s light shine over thee and heaven’s love guard thee. Be ever faithful to thy motto, Deo et Patrice. Hasten thy work, so that soon our youth, whatever be the vocation to which they aspire, may throng thy halls, and be fitted out by thee to be ideal children of Church and country. Meanwhile, O, School of our Hope, nurture well our youthful priesthood. They will be leaders, and as they are formed so will the whole army of God’s soldiers bear themselves in the battles of life. I do not forget the vast importance for the Church of Catholic literature and of the Catholic press. They, too, are schools, and schools not only for the days of youth, but for the entire time of life, and they deserve, and should obtain, our warmest encouragement. The strength of the Church to-day in all countries, particularly in America, is the people. This is essentially the age of democracy. The days of princes and of feudal lords are gone; monarchs hold their thrones to execute the will of the people. Woe to religion where this fact is not understood! He who holds the masses, reigns. The masses are held by their intellect and their heart. No power controls them, save that which touches their own free souls. We have a dreadful lesson to learn from certain European countries, in which, from weight of tradition, the Church clings to thrones and classes, and loses her grasp upon the people. Let us not make this mistake. We have here no princes, no hereditary classes. Still there is the danger that there be in religion a favored aristocracy, upon whom we lavish so much care that none remains for others. Do we not incline to fence ourselves within the sanctuary, and see only the little throng of devout persons who weekly or monthly kneel around the altar rail, or those whose title to nobility is that they are pew-holders and respond to pastor’s call for generous sub- scriptions? Pews and pew-holders may be necessary evils; it were fatal not to look far beyond them. What, I ask, of the multitude who peep at us from gallery and vestibule? What of the thousands and tens of thousands, nominal Catholics or non-Catholics, who sel- dom or never open church door? What of the uncouth and the unkempt, the tenant of the cellar and alley-way, the mendicant and the outcast? It is time to bring back the primitive gospel spirit, to go out into highways and byways, to preach on house tops and in market places. Erect stately churches if you will; they are grand monuments to religion, but be they filled with people. If all are not there press the absentees to hear you beneath humbler roof. If some remain yet outside speak to them in the streets or in the public road. The time has come for “salva- tion armies ’ ’ to penetrate the wildest thicket of thorns and briars, and bring God’s word to the ear of the most vile, the most ignorant, and the most godless. Saving those who insist on being saved, as we are satisfied in doing, is not the mission of the Church. “ Com- pel them to come in ’ ’ is the command of the Master. This is not the religion we need to-day — to sing lovely anthems in Cathedral stalls, and wear copes of broidered gold, while no multitude throng nave or aisle, and the world outside is dying of spiritual and moral star- vation. Seek out men; speak to them not in stilted phrase or seventeenth-century sermon style, but in burning words that go to their hearts, as well as their minds. Popularize religion, so far as principles permit; make the people chant in holy exultation canticles ol praise and adoration; draw them to God by all the chords of Adam. Save the masses. Cease not planning and working for their salvation. The care of the masses implies an abiding and active interest in the social questions that torment at the present time humanity. Our chieftain, Leo XIII, who knows his age, and whose heart-beat- ings are in sympathy with it, has told Catholics their duties on this point, and some two years ago he recommended that social questions be made a part of the special curriculum of studies which are to fit priests for their ministerial labors. From whatever cause there are fearful social injustices. Men made to the image of the Creator, are viewed as pieces of machinery or beasts of burden, and the moral instincts are ground out of them, and, until their natural condition is improved, it is futile to speak to them of supernatural life and duties. The sufferers are conscious of their wrongs, and they will hold as their friends those who aid them. Irreligion makes prom- ises to them, and irreligion is winning them over. They who should be the first and the last in promise and deed, are silent. It is deplorable that Catholics have grown timid, take refuge in cloister and sanctuary, and leave the bustling, throbbing world in its miseries and sins to the wiles of false friends and shrewd practition- r8 THE CENTENARY CELEBRATION. ers. Leo XIII speaks fearlessly to the world of the rights of labor; Cardinal Lavigerie pleads for tire African slave; Cardinal Manning interposes his hand between the plutocratic merchant and the work- ingman of the docks; Count de Mun and his band of noble-minded friends,’ devote talent and time to the interests of French laborers. As a body, we are quietness itself. We say our prayers, we preach, we listen to sermons on the love of God and resignation in suffering; or, if we venture into the arena, it is at the eleventh hour, when others have long before preceded us, and public opinion is already formed. Singular is all this. Christ made the social ques- tion the very basis of His ministry; the evidence of His divinity was: “The blind see, the lame walk, the lepers are cleansed, and the poor have the Gospel preached to them.’’ The Church in her whole past history grappled with every social problem that came in her way, and solved it. The Church liberated the Roman slave, raised up woman, civilized the barbarian, humanized mediaeval warfare, and gave civic rights to the child of serfdom. What has come over us that we shun the work which is essentially ours ? These are days of warfare, days of action. It is not the age of the timid and fugi- tive virtue of the Thebaid. Into the arena, priest and layman. Seek out social grievances; lead in movements to heal them. Speak of vested rights, for this is necessary; but speak, too, of vested wrongs, and strive, by private word and example, by the enactment and enforcement of good laws, to correct them. Peep mercifully into factories, at etiolated youth and infancy. Breathe fresh air into the crowded tenement quarters of the poor. Follow upon the streets the crowds of vagrant children. Visit prisons and secure for the inmates moral and religious instruction. Lessen on railways and in public service Sunday work, which renders for thousands the prac- tice of religion impossible. Cry out against the fearful evil oi intemperance, which is damning hourly the bodies and souls of countless victims, and which at the present time is bringing more than any other social sin disgrace upon the Church, and misery to her children. Into the arena, I repeat, and do the work before you in this age and this country, caring not for olden customs of the dead, or for sharp criticisms from the living — fighting at every point for justice with bravery and perseverance. This will be “religion pure and undefiled.’’ This will secure the age to God's Church. I do not overlook our duty to our non-Catholic brethren. We must earnestly desire their conversion, and earnestly work for it' No doubt our prayers, our good example, the fulfilment of the sev- eral duties I have mentioned will be the surest means to success. Still I believe there ought to be instruction specially adapted to their intellectual needs, whether or not directly addressed to them. Efforts should be made to bring them to our churches, and kind attention shown to them when they do attend. Books should be prudently distributed among them. Above all should we know them, and sin- cerely loving them desire their conversion. We repel them by prej- udices; we do not make sufficient allowance for good intention; nor do we acknowledge always the degree of Christian truth and Chris- tian practice, which they possess. Be just, admit what they have, tell them what they have not. Myself, I have much confidence that truth will spread among my non-Catliolic fellow-citizens, if Catholics do their duty, and I am sure that once made Catholics, they will, by their zeal and activity, rank among the most loyal and most devoted of the Church’s children. What I have heretofore said applies to all — to priests, who as leaders must be first to act, as well as in command, and, also, in great part at least, to laymen. But lest I be misunderstood in a matter of such importance, I now make to laymen a special and emphatic appeal. Priests are officers. You are soldiers. The hard- est fighting is often done by the soldiers, and in the warfare against error and sin, the soldier is not always near the officer, and he must be ready to strike without waiting for the command. Laj-men are not anointed in confirmation to the end that they merely save their own souls, and pay their pew rent. They must think, work, organ- ize, read, speak, act, as circumstances demand, ever anxious to serve the Church, and to do good to their fellow-men. There is, on the part of the Catholic laymen, too much leaning upon priests. If priests work, laymen imagine they can rest. In Protestantism, where there is no firmly constituted ministerial organization, the lay- man feels more his responsibility, and there is often witnessed strong lay action. In America, in the present age, lay action is particularly needed for the Church. Laymen have in this age a special vocation. My words have borne on the exterior life of Catholics. This point I desired to emphasize. I am speaking to men of action, to soldiers, whom I would arouse to deeds of highest value. God for- bid that I forget the need of interior Christian life. Without this we are at best but sounding brass and tinkling cymbals, and however much we may plant and water, God wfill not give the growth. Nor do I forget that however much I desire you to do to others, your first and all-important duty is to yourselves, to save your own souls. And now opens the new century. O God, we pray thee, grant to us that we understand its possibilities and its promises ; grant that we be true to our responsibilities. Had I this night the power, as I have the will, I would bid the seraph with coal of fire from the altar of divine love seal hearts and lips of priests and laymen of America, and set them aglow w y ith Pentecostal flame. O, that we all be what God desires us to be, worthiest apostles of His blessed Gospel! We ourselves doing with our might the work appointed for us, we are certain that the new century has wondrous things in store for the Church in America. O Saviour of men, who hast said : “I am come to send fire on the earth, and what will I but that it be kindled?’’ — into Thy hands we remit this new century. By a superabundance of love and grace, make amends for whatever the deficiencies in us. Bless us, and make our labors fructify even unto a hundred fold. For the sake of Holy Church, Thy own spouse, whom Thou hast purchased by the shedding of Thine own blood, widen out over this continent the skins of her tabernacles ; gather unto her bosom all tribes and nations ; shed upon her brow glory and honor. O Saviour, we pray Thee, renew for Thy Church in America the miracles of love and piety of apostolical days. Look down with most gracious eyes upon our country, made by heaven so fair, so rich in nature’s gifts ; add unto them the favors of grace, and let America be what our hearts wish her, for long ages to come, in civil freedom and social happiness, the most Christian among the nations of earth ! THE CATHOLIC CONGRESS Held in Baltimore, Maryland, November n and 12, 1889. Beginning with Solemn Pontifical Mass Monday at the cathe- dral and concluding with the brilliant torch light parade Tuesday night, the first Catholic congress in the United States was most suc- cessful, and the interest and enthusiasm shown by all the partici- pants gave augury of great results. At the Mass the celebrant was the Most Rev. Archbishop Corrigan, of New York ; assistant priest, Mgr. A. J. Donnelly, V. G., of New York ; deacon, the Rev. M. J. McBride, of the cathedral, Harrisburg, Pa.; sub-deacon, the Rev. Hugh Roe O’Donnell, of St. Mary Star of the Sea, East Boston, Mass.; master of ceremonies, the Rev. J. A. McCallen, of St. Pat- rick’s, Montreal ; assistants, the Rev. Henry C. Grady, and Semi- narian James Nolen ; thurifer, the Rev. John J. Dennison ; crucifer, the Rev. Robert E. O’ Kane, and acolytes, Messrs. Ramm and Gorey. Cardinal Gibbons was attended by Rt. Rev. Mgr. Boff, V. G. , of Cleveland, and Rev. M. J. Lavelle, of New York; and Cardinal Taschereau by Rt. Rev. Mgri. Windthorst and Marois. The music included Gounod’s Messe Solennelle and Diabelli’s Gaudcamus. After the Mass Archbishop Gross, of Oregon, delivered the address of welcome to the delegates, as follows : ARCHBISHOP GROSS’S SERMON. Your Eminences , Most Reverend , Right Reverend , Reverend Fathers , and Dearly Beloved Brethren : — Upon me has fallen the pleasant duty of welcoming the delegates to our Catholic congress. I am happy to see it in my native city, Baltimore. A son is always proud when another gem is inserted in the wreath on his mother’s brow — proud to show to the world outside the links of union that unite the hearts of the people and clergy; and it should be so, first of all, for our mutual interest. Our faith should be as dear to the peo- ple as to us, and the people have shown this by their willingness to make any sacrifice rather than surrender their faith. When the yel- low fever desolated the land, the people and the priests imperiled, and even sacrificed, their lives. This union of the people and clergy is good and necessary. The history of the past has shown it. When the Turks threatened all of Europe, the Pope and bishops aroused the people in their congresses and drove back the tide of Turkish barbarism. This is an opportune time for the congress, when standing at the end of the first century of the existence of the church in the United States, and while we acknowledge what great and glorious work has been done during the past hundred years, we can learn wisdom from mistakes and losses owing to human frailty that have been inflicted upon the church. You must acknowledge that our institutions are young, and therefore need a fostering care. You must also remember that there are great questions to be solved; there are dangers ahead, and there are great evils afflicting society. You must remember that we have three great enemies — the devil, the world, and the flesh. We believe in the existence of the devil. He is an angel, though fallen, and possesses all the wonderful pow- ers of his angelic nature. He hates us, and hates God, and goeth about like a roaring lion, seeking whom he may devour. We have to fear the world, with its corrupt maxims and principles. We also know that there are some who, either ignorantly or maliciously, are enemies of the Catholic Church. The Know-Nothing party, and others, showed us that there are some who would deprive the church of its liberties, if possible. England had been Catholic for one thousand years. Her long line of saints and holy personages showed how the church flourished in England. But the hour of trial came. Evils had growm up ; the servants were asleep. Watch, therefore ; be up and doing. You who may be citizens by adoption love the country which you have chosen, and to which you have sworn allegiance; and, as for us, ask the child if he loves the mother who gave him life, and upon whose bosom he slept. She is a grand country, extending from the broad Atlantic to where the Pacific washes the golden shores of California. She carries on her bosom flowers and fruits of every clime, and hides beneath her surface gold, silver, and other ores; but richer than her agricultural wealth, grander than her mines of gold and silver, is her splendid political constitution and government — in our humble opinion, the grandest the world has ever seen. And these sacred institutions we would guard and perpetuate. You assemble in a place well fitted for such a congress, which calls to mind the deeds of our fathers. When we stand upon the ground the Cathedral occupies, we remember that it was here the gallant French soldiers encamped on their return from the capture of Yorktown. When w T e enter, the very walls seem hallowed by the scenes they have wit- nessed. Here an England, here a Kenrick shone in his wisdom and holiness. Here were assembled their great councils which have done so much for the church of America. Idgilate et orate. You follow the other advice of our Lord by beginning your deliberations by prayer in assisting at the mass just offered. Let me also call to 3 r our mind that on the coat-of-arms of the first American bishopric have always been the words Auspice Maria. The Catholics have ever looked to the Virgin Mother of Christ. They gave this state the name of Mary’s land, and named the first settlement St. Mary’s, and this first cathedral has been dedicated to this glorious Queen of heaven and earth. It was a privilege of Mary to protect and guard the infant Jesus, and she has protected and guarded the infant church of this United States. Mary was ever true to Jesus. When all had abandoned Him she faithfully remained at the foot of the cross, and may the same Virgin Mother watch over this young church, guard and protect its existence. At the conclusion of the Mass the delegates assembled at the Concordia Opera House and began their sessions, which continued in a most harmonious manner for two days. Enthusiasm was ram- pant, and whether it was some striking point in an address or the entrance of some well known person, hats were waved and the audience rose in a mighty mass. Men w r ere there well known to the country or to their different sections — about 1,500 delegates from the various dioceses in the United States; men by birth or descent of many nationalities, including Indians and negroes, all sitting in perfect harmony, and with one common purpose. On the stage were the president of the congress, Ex-Gov. John Lee Carroll of Maryland. The Secretaries: George E. Hamilton, LL. D., Georgetown College, D. C.; Prof. J. F. Edwards, Notre Dame University, Ind.; Dr. Wm. S. MacDonald, Boston College, Boston, Mass.; J. B. Fisher, Immaculate Conception College, New Orleans, La. ; Amedee Reyburn, St. Louis University, St. Louis, Mo. ; John M. Duffy, Chicago, 111 . 20 THE CA THOLIC CONGRESS. The Vice-Presidents: John S. Prince, St. Paul, Minn.; Louis Fusz, St. Louis, Mo.; Hon. Wm. Walsh, Hon. Chas. B. Roberts, Michael Jenkins, Baltimore, Md. ; Edward McGannon, Philemon B. Ewing, Columbus, O.; Eugene Kell}-, Frederic R. Coudert, Henry L. Hoguet, John D. Crimmins, New York, N. Y. ; James W. Bryan, Covington, Ky.; John A. McShaue, Omaha, Neb.; Thomas Corcoran, Manchester, N. H.; J. Smith Brennan, Wilmington, Del.; Daniel Dougherty, Louisville, Ky.; M. W. O’Brien, Detroit, Mich.; James David Coleman, Hon. Frank McGloin, John T. Gibbons, New Orleans, La.; Wm. P. Breen, Fort Wavue, Ind.; John B. Riley, Ogdensburg, N. Y.; Patrick Farrelly, Newark, N. J.; Dr. John B. Hanrahan, Burlington, Vt.; Hon. A. C. Campbell, Wyo- ming, W. T.; J. B. Wise, Alton, 111.; Gen. Geo. W. Smith, Gen. M. R. Morgan, Chicago, 111.; Hon. M. J. Condon, Hon. M. Burns, Nashville, Tenn.; Chas. Lautz, John McManus, Buffalo, N. Y. ; Hon. John Lawler, La Crosse, Wis. ; Major B. J. Reid, Erie, Pa.; Stephen Farrell}', Hon. Daniel Dougherty, Chas. A. Hardy, Phila- delphia, Pa.; James Phelan A. F. Keating, Pittsburgh and Alle- gheny; Alfred H. Chappell, Hartford, Conn.; Bart E. Linehan, Dubuque, la.; Hon. John E. Kenna, Wheeling, W. Va.; Jas. Mc- Mahon, Brooklyn, N.Y. ; Hon. John Killian, Grand Rapids, Mich.; F. C. Brent, Mobile, Ala.; John Lillis, Davenport, la.; John A. O’Reilly, Nicholas E. Kernan, Syracuse, N. Y.; Hon. Chas. Tracey, Albany, N. Y.; James Flanagan, Boise City, Idaho; C. F. Donnelly, Boston, Mass.; Alex J. McCone, Sacramento, Cal.; Judge J. M. Gibbons, Salt Lake City, Utah; J. Carroll Payne, Atlanta, Ga.; Hon. Michael Reis, Belleville, 111.; Hon. Francis Burke, George Korbly, Vincennes, Ind.; Patrick Poland, Col. Donn Piatt, Cin- cinnati, O.; Dr. Albert Letourneaux, Concordia, Kan.; Hon. D. W. Carroll, Little Rock, Ark.; Michael G. Munly, Portland, Ore.; D. Wall, Vancouver, Wash.; Wm. L. McLaughlin, Sioux Falls, Dak.; Hon. F. W. Gunster, Hon. John F. Connolly, Hon. John Jy Barreit, Scranton, Pa.; T. J. McDonnell, Cleveland, O. ; J. Z. H. Scott, Dr. C. H. Wilkinson, Galveston, Tex.; Chas. J. McCarthy, Portland, Me.; Geo. W. Young, Natchez, Miss.; Wm. A. Daffron, Richmond, Va.; Jos. D. Banigan, Providence, R. I.; John O’ Flan- agan, Leavenworth, Kan. The Committee on Organization: Hon. William J.Onahau, LL.D., Chairman, Chicago, 111.; Hon. Henry J. Spaunhorst, St. Louis, Mo.; Daniel A. Rudd, Cincinnati, O.; John D. Keiley, Jr., Brooklyn, N. J.; John Gilmary Shea, LL- D., Elizabeth, N. J. The Committee on Papers: Henry F. Brownson, LL- D., Chair- man, Detroit, Mich.; Peter L. Foy, St. Louis, Mo.; M. J. Harson, Providence, R. I. Advisory Committee: Most Rev. John Ireland, Archbishop of St. Paul, Chairman; Rt. Rev. John S. Foley, Bishop of Detroit; Rt. Rev. Richard Gilmour, Bishop of Cleveland; Rt. Rev. S. V. Ryan, Bishop of Buffalo; Rt. Rev. C. P. Maes, Bishop of Coving- ton; Rt. Rev. Matth. Harkins, Bishop of Providence. Committee on Finance and Printing: M. W. O’Brien, Chairman, Detroit, Mich.; John Byrne, Jr., New York; Charles A. Mair, Chi- cago; C. C. Schriver, Baltimore; F. A. Drew, St. Louis. Besides these were at different times, Rev. E. A. Higgins, pres- ident St. Ignatius College, Chicago, 111.; Rev. J. Havens Richards, S. J., president of the Georgetown (D. C.) University; Rev. P. Cor- rigan, Hoboken, N. J.; Rev. Dr. S. J. Smith, S. J., president of Loyola College, Baltimore; Hon. M. J. Power, speaker of the Nova vScotia Legislative Assembly; Rev. Thaddeus Hogan, Trenton, N. J.; Rev. Charles J. Giese, Millville, N. J.; Rev. M. J. Fitz- gerald, Catholic University, Washington, D. C.; Archbishop Williams, of Boston; Hon. Wm. J. O'Brien, of Baltimore; Hon. Honore Mercier, of Quebec; Mgr. Joos, Vicar- General, Mon- roe, Mich.; Bishop Rademacher, of Nashville, Tenn.; Bishop Wigger, of Newark; Charles McCarthy, Jr., of Portland, Me.; Mgr. J. De Concilio, of Jersey City; Rev. B. J. Keiley, Vicar- General of the diocese of Savannah, Ga.; Bishop Brondel, of Hel- ena; Rev. M. J. Brophy, of New York; Bishop James McGolrick; of Duluth; Very Rev. O. P. Ludden, of Little Falls, N. Y. ; Rev. James Ludden, of Albany, N. Y. ; Mgr. Windthorst, of Chillicothe, O.; James O’Reilly, of York, Pa.; Bishop James Ryan, of Alton; Mgr. Louis G. Deppen, of Louisville, Ky.; Bishop Denis M. Brad- ley, of Manchester, N. H.; Rev. S. B. Smith, of Paterson, N. J.; V. Rev. Edward Sorin, of Notre Dame, Ind., General of the Congregation of the Holy Cross; Bishop Thomas McGovern, of Harrisburg; Rev. Dr. C. A. Oliver, Scranton, Miss.; Bishop E. P. Wadhams, of Og- densburg, N. Y. ; Bishop John Moore, of St. Augustine, Fla.; Rev. R. Brady, S. J.; Rev. Francis M. Hencaid, Minister Provincial of the Franciscans, Syracuse, N. Y. ; Bishop K. C. Flasch, of LaCrosse; ex-Mayor Grace, of New York; Rev. Austin Heyburn, San Luis Potosi, Mexico; Bishop Curtis, of Wilmington; Archbishop Elder, of Cincinnati; Bishop John Loughlin, of Brooklyn; Bishop McIn- tyre, of Prince Edward’s Island; Bishop Zardetti, of St. Cloud; Rev. J. Nugent, of Liverpool; Archbishop M. A. Corrigan, of New York; Archbishop P. J. Ryan, of Philadelphia, and many other men distinguished in the church or state. FIRST DAY. The proceedings of the American Catholic Congress were for- mally opened at 1 1 o’clock by the Hon. William J. Onahan, chair- man of the Committee on Preliminary Organization, who called the congress to order, and then invited the Most Rev. Archbishop Ireland to invoke the divine blessing on the congress and its delib- erations. After a prayer by the archbishop, Mr. Onahan announced the receipt of a cablegram from the Holy Father, the illustrious Pope Leo XIII, in response to a message sent to His Holiness, in the name of the congress. The announcement was received with cheers, which were repeated again and again on the reading of the cablegram, which was in the following terms: ‘ His Eminence, Cardinal Gibbons, Baltimore. Having made known to the Holy Father, the expression of devotion conveyed to him on the part of the Catholic Congress to be held in Baltimore, his Holiness graciously bids me say that he most affectionately im- parts his blessing to all the members. M. Card. Rampolla.” (Ap- plause.) When the applause was over, Mr. Onahan welcomed, in the name of the congress the distinguished ecclesiastics and laymen who were in attendance as guests of the congress, expressing the hope that an international congress of the Catholic laity would be convened in the United States in the near future, in which all pres- ent might have the happiness to participate. Mr. Onahan then, in a brief address, nominated Hon. John Lee Carroll, of Maryland, as the temporary president of the con- gress. The address and nomination received great applause. On being introduced to the congress, Governor Carroll said: the chairman’s address. Your Eminence , Most Reverend Prelates , and Gentlemen of the Catholic Laity: The meeting in this city of the first congress of Catholic laymen which has ever assembled in the United States, cannot fail to be an event of the sincerest interest to all who have the welfare of the Catholic Church at heart. It was here that practically in the United States, the church was founded. It was here that the organization took place through which Archbishop Carroll was invested with the purple. It was here that the basis was laid of that prosperity which to-day is the greatest source of our pride, and which promises to go hand in hand with the increas- ing wealth and abundance which is showered upon every portion of our land. It would seem, therefore, to be eminently proper that we, the laymen of the church, should meet upon this hallowed ground, and renew our allegiance to the doctrines we profess ; that we should show to our fellow-countrymen the true relations that exist between the church that we obey and love, and the government of our choice ; that we should proclaim that unity of sentiment upon all subjects presented to us, wliich has ever been the source of Catholic 1. Wm. J. Onahan, Chairman, 2 . H. J. Spaunhorst, ( Committee on Organization. 3. John G. Shea, ( 5. D. A. Rudd, J 4. M. W. O’Brien, Chairman Committee on Finance and Printing. 7. H. F. Beownson, Chairman, \ 6. P. L. Foy, > Committee on Papers. 8. M. J. Harson ' 22 THE CA THOLIC CONGRESS. strength, and that, in a spirit of perfect charity toward every de- nomination, we should freely exchange our views in relation to all matters which affect us as members of the Catholic Church. It may be that the question will be asked : By what authority is this congress held, and under what law does it assemble ? In reply to this we would suggest, by the sanction of His Eminence, the Cardinal Archbishop of Baltimore, and the distinguished prel- ates who now surround us, and by virtue of the authority of the constitution of the United States. When the first amendment to the constitution declared “That congress shall pass no law respecting the establishment of a relig- ion, nor prohibiting the free exercise thereof,’’ the keynote of our future prosperity was sounded, and to-day religious liberty would be defended by all denominations as zealously as they would trample upon any attempt to abridge the personal freedom of the citizen. In fact, we have only to look back to the history of the early colonists of Maryland to find that when persecution for relig- ious opinion was sanctioned by the laws of the mother country, when Puritan and Episcopalian were arrayed against each other, the Catholic colony of Maryland proclaimed that, hereafter, upon her soil, religion was ever to be as free as the air we breathe, and that loyalty to our country’s government could be confined to no sect or class of our citizens. Armed, then, with this authority, and proud of our record upon everj T subject which can affect the freedom of the American people, we have gathered here in a spirit of social unity, to listen to the words of those who will disclose to us the wants of the Catholic lay- man, and who will make suggestions to meet the future growth and the temporal necessities of the church. How truly may we say that the American Catholic has been associated with even- period of success or suffering through which our fathers passed ! From the early days of the revolution, when Archbishop Carroll was sent to Canada to seek the sympathy or to enlist the active support of our northern neighbors, along through the years when Chief Justice Taney graced the ermine, or Sheridan bore his country’s flag, the American Catholic has ever been fore- most among those whose memory will be recalled for daring in the field or for wisdom in the council. It is not, however, the individual Catholic alone who has always emphasized Ins devotion to his country, and to the institutions under which we live. The church as a power has never failed to throw her influence in the scale of law and order, when called upon to ward off the dangers which convulsion brings upon the state. The disturbing element of socialism would perhaps to-day have held a stronger footing upon the continents of Europe and America, had it not been checked in the outset by the powerful and unswerving con- demnation of the Holy See. The wild theory that “ property is robbery.’’ and that the regu- lations of law and order must be overturned, was met by Leo XIII with a calm and solemn protest, which came like a voice from heaven to still the passions of mankind. Little did it matter to His Holiness that his own traditional possessions had been rudely as- sailed and wrested from him ; a high duty had to be performed by the spiritual head of the church, and the lovers of good government, and of law and order everywhere, received the benefit of his wise inspirations and the blessings of his peaceful command. And yet, while the church has always thus maintained respect for established order, and has fearlessly upheld the rights of the sov- ereign power, she has ever been prepared to lavish upon the suffer- ing masses that tenderness and sympathy which has enabled her to possess the affections and to rule the conduct of the multitudes. When the question arose in our country whether the church should condemn as a body certain organizations of the laboring class, it was our own cardinal archbishop, whose masterly review of the situation, poured oil upon the troubled waters, and satisfied the Holy See that the American laborer was still within the influ- ence of the ministers of religion. Listen to his memorable words in this connection : “ Among all the glorious titles which the church’s history has deserved for her, there is not one which at present gives her such great influence as that of the ‘ friend of the people. ’ As- suredly in our democratic country it is this title which wins for the Catholic Church not only the enthusiastic devotedness of millions of her children, but also the respect and admiration of all our citizens, whatever be their religious belief. It is the power of this title which renders persecution almost an impossibility, and which draws toward our Holy Church the great heart of the American people. ’ ’ Thus we see that this vast organization, of which we are proud to enroll ourselves as members, is at once conspicuous for three great qualities, which appeal distinctly to the American public : 1. That its followers have ever been in perfect harmony with the spirit and principles of our revolution. 2. That the power of the church can always be relied upon to maintain conservative authority, and to condemn the theory and practice of those who would destroy the landmarks of society. 3. That she always stands with outstretched arms to aid the suffering masses, and is known throughout the Christian world by the glorious title of the “friend of the people.’’ Who, then, can wonder at her astounding progress in this land of freedom ? Who can wonder at the wide and far-reaching influ- ence of her priests and bishops, when they unite with their sacred character the best and highest qualities of the citizen ? Who can estimate the strength and value to a nation of the united action of a body of men who are guided by the influences of charity and religion ? It is not a part of my duty in the position with which you have honored me, to lay before you further the plans and purposes of this assemblage. This will be better done by those more familiar with the subject. I may, however, well remind you, that with the vast interests of the Catholic Church, in every portion of our land, with millions of our countrymen professing her faith, the time has come when her laymen will rejoice at the opportunity of meeting each other upon common ground, and of exchanging views upon subjects of vital importance to us all. Let us hope that this congress, so auspiciously begun, in this illustrious presence, will be but the fore- runner of others yet to come ; that the Catholic will look to its meet- ing with pride and satisfaction ; will feel convinced that we have but two great purposes at heart, the glory and progress of the Catholic Church, and the continued prosperity of the American people. (Applause.) Mr. Onahan then read two letters addressed to the congress from across the Atlantic. The first, from Count Albert de Mun, is as follows: Chamber of Deputies, Paris, October 3, 1889. My Dear Mr. Onahan : — You will excuse my writing to you in French; I feared if I did so in English it would be very incorrect. I have received, with a great feeling of gratitude, the invitation that you addressed to me through the Committee on Organization of the Catholic congress of Baltimore, the terms of which have greatly touched me. I would have been happy to respond to them and to carry before the Catholics of the United States an expression of the sentiments of affectionate fraternity with which my friends and myself are penetrated for them, and to take example by their zeal, their organization, and their independence. I admire most sincerely the magnificent development of the Catholic movement in America. I have watched with much inter- est the social action exercised in favor of the people by the bishops of your country. I have treasured also a deep recollection of my meeting with His Eminence Cardinal Gibbons and their lordships the bishops of St. Paul and of Richmond since their last journey through France, for I was drawn to them by an ardent sympathy with their works and their labors. The present state of my health and the numerous occupations that are imposed upon me do not permit me, unhappily, to under- take, at so brief notice, the voyage to America. I regret it very deeply, and I pray you to be before the members of the congress, the interpreter of my thanks for their invitation and of the wish that I cherish from the bottom of my heart for the development and the grandeur of the Catholic Church of America and for the prosperity and the happiness of its children. Dear Mr. Onahan, believe me, Your very cordially devoted, A. de Mun. The second, from Count Waldbott, of Bassenheim, Belgium, is as follows: Dear Sir: It would have afforded me the greatest pleasure to assist at your congress had not particular reasons rendered it im- possible for me to do so. For a long time I have been wishing to visit your great coun- try and to study at its source the organization and working of the institutions which have given such a wonderful impetus to your republic. I would have particularly enjoyed celebrating with you the centenary of the establishment of the Catholic hierarchy in the United States, rejoicing with you at the growing power of the church under the beneficent action of liberty; shaking hands with those vaiiant champions of our holy cause, and instructing myself by listening to the words of your orators and venerable bishops, THE CATHOLIC CONGRESS . 2 3 especially to your great cardinal of Baltimore, that light of the uni- versal church. Had I been able to accept your invitation it would have been to me the greatest pleasure to have shown my Christian union with you all, and assert by my presence that spirit of solidarity and inter- national agreement which it is necessary to display, in the most ener- getic manner possible, in opposition to the very united action of the enemies of good. Allow me to tell you once more that under those circumstances I am deeply distressed at the obstacles which prevent my being pres- ent in your illustrious assembly, but I do not at all give up the hope of being happier another time and to be able in a f uture congress to offer you, viva voce , the expression of my sympathy, esteem, and admiration for the valiant Catholics of the new world. I am, sir, yours devotedly in our Lord, Frederick, Count Waldbott, of Bassenheim, St. Andreas, near Bruges (Belgium). October 24, 1889. The chairman appointed the following committee to wait upon His Eminence, Archbishop of Baltimore, and request his attendance upon the congress: Charles F. Prince, of St. Paul; Charles J. Bonaparte, of Baltimore, and Eugene Kelly, of New York. Mr. Onahan — Mr. Chairman: As it will require some time to organize the committees, your Committee on Preliminary Organi- zation thought it wise to invite a few eminent gentlemen to occupy your attention and address you, at the outset of the proceedings of the congress. The first one that I will ask you, Mr. Chairman, to invite to address the congress, is a gentleman widely known to the Catholics of America, and needs no eulogy or introduction from me — the Hon. Daniel Dougherty, of New York. (Applause.) The appearance of the silver-tongued orator upon the platform was the signal for a warm burst of applause, which was again and again renewed. When quiet was restored Mr. Dougherty said: MR. DOUGHERTY’S ADDRESS. I am profoundly touched by this, the honor of my life. (Ap- plause.) This convention is an event in the history of the republic, an era in American progress, an advance in humanity — a move of earth toward heaven. (Applause.) Coming into your presence, theme after theme goes flashing through my brain and swelling in my bosom. A single exultant thought I will give utterance to, and then resume my seat. We Catholics, Roman Catholics, American Roman Catholics, (applause), proud, high-spirited, and sensitive as any of our country- men, have silently submitted to wrongs and injustices and outrages in manifold shapes from time immemorial. Away back in the colonial days Catholics suffered the direst cruelties. Talk of the slaves of the South in ante-war times — why, they were treated like high-bred guests when compared with Catholics in colonial days. It is the ‘ ‘ damned spot ’ ’ that will ‘ ‘ not out. ’ ’ The only religious martyrs who ever stained our fair land wich life blood were Roman Catholics. Spurned with suspicion, disfranchised, persecuted for opinion’s sake, hunted as criminals, and punished with death by infamous laws. We have from time to time been slandered, vilified, and maligned in news- papers, pamphlets, and books, in speech and sermon, in sectarian assembly, in political convention, aye, even in the congress of the United States. We have been proscribed at the ballot box. The highest honors of the republic are denied us by a prejudice that has all the force of a constitutional enactment. In integrity, intellect, and accomplishments the equal of our fellows, yet it is rare that exalted distinction has been tendered to Roman Catholics. The exercises of our holy religion as a right are denied in many institu- tions to the sick, to the suffering, and to the unfortunate, and to criminals in prisons and penitentiaries. Though the rank and file of the army and navy are largely of our creed, yet the number of chap- lains can be counted upon the fingers of a single hand. It is said that Catholic Indians have Protestant teachers. Our churches have been burned, our convents have been pillaged, our libraries have been destroyed. Political parties of the past have sought to deprive us of our political rights, and we have been branded as tools of a foreign potentate, and unworthy to enjoy the name of Americans. At last the hour has come, not through our seeking, but in the course of events, when we, the Roman Catholic laity of the United States, can vindicate ourselves, can with propriety speak calmly yet firmly, charitably yet proudly conscious of the integrity of our motives and the impregnability of our position. (Applause.) We assert that we are pre-eminently Americans (applause), and had it not been for Catholics and the Catholic Church, there would have been no America (applause); the continent would be unknown. It was to Catholics that that liberty which is the essence of all liberty — freedom to worship God — was established here by them, and by them alone. It was priests, aye, Jesuits, Dominican missionaries, who first sought and explored our land, penetrated into the wilderness, tracked the streams and gave sainted names to localities, bays, lakes, and rivers. It was the holy sacrifice of the Mass that was the first offering to the true God upon this continent. It was Catholic nations that came first to the rescue of the revolutionary fathers in the war against the greatest of Protestant powers. (Applause.) A signer of the Declaration of Independence was a Catholic. The name of the first archbishop of Baltimore is linked with Benjamin Franklin. The Catholic Church has given to the republic heroes in every war, and in every- battle on field or flood Catholics have sealed their fidelity with their lives. We are here to. day, the Roman Catholic laity of the United States, to proclaim to all the world that our country is tied to every 7 fibre of our hearts, and no human power can shake our fidelity. (Applause). Truly-, the blood of the martyr is the seed of the church. Mar- velous as has been the growth of population, Catholics have out- stripped all. From forty thousand we have become ten millions. From a despised people, a mighty power. In every branch and avenue of intellect and industry Catholics are the peers of their fellowmen. In every village, steeple or tower tipped with the cross tells where Catholics pray 7 . In every- town splendid churches gather each day thousands of worshippers. In every metropolis a cathe- dral lifts its massive walls high above surrounding piles, or with its stately dome crowns the city’s brow. Why, our grand old church is a protector of learning. She it was that rescued the priceless jewels of classic lore from the ruins of the Roman Empire, and preserved them during the convulsions of a thousand years and gave them to the printer’s art to enrich the learning, elevate the style, and adorn the literature of every language to the end of time. (Applause. ) She is the pioneer of civilization. She is the founder of states, she is the framer of laws. She is the champion of the people against the encroachment of tyrants.’ She it is that struck the chains from the white slaves of Europe. She it is that is the patron of art. She it is that is the theme of the poet. She it is that guards the home, that sanctifies marriage, that elevates woman, (applause) and places the Blessed Mother nearest to the Saviour. (Applause.) She it is, while guarding the comforts of the people here below, who bends her sublime and heaven-appointed mission to the one supreme aspiration of fitting her children for the regions of eternal bliss. (Applause.) The shadow of an imposing event begins to move. The people of the United States, and of the hemisphere, are about to cele- brate the four hundredth anniversary of the discovery of America. We heartily rejoice in this resolve. That tremendous event, that with reverence I may- say the second creation, the finding of a new world, and the vast results that have flowed to humanity, can be traced directly- to the Roman Catholic Church, and the Roman Catholic Church alone. Protestantism was unknown when America was discovered. Let the students and the scholars search the ar- chives of Spain, and the libraries of Europe, and the deeper the research the more glory will adorn the brow of Catholicity-. It was a pious Catholic who conceived the mighty thought. It was when footsore and down-hearted at the porch cf a monastery that hope dawned on him. It was a monk who first encouraged him. It was a cardinal who interceded with the sovereigns of Spain. It was a Catholic king who fitted out the ships. It was a Catholic queen who offered her jewels as a pledge. It was the Catholic Columbus and a Catholic crew (applause) that sailed out upon an unknown sea where ship had never sailed before. It was to spread the Cath- olic faith that the sublime risk was run. It was the prayer to the Blessed Mother that each night closed the perils of the day- and inspired the hope of the morrow. It was the Holy Cross, the emblem of Catholicity, that was carried to the shore and planted on the new-found world. (Applause.) It was the holy sacrifice of the Mass that was the first, and for a hundred years, the only Christian offering upon this virgin land. (Applause.) Why, the broad seal of the Catholic Church is stamped forever upon every corner of the continent. Let us, therefore, in mind and heart and soul rejoice at the triumphs of our country- and glory in our creed. The one insures to us constitutional freedom on earth ; the other, if faithful to its teachings, insures an eternity in heaven. (Applause long and continued, amid which the speaker retired.) 24 THE CATHOLIC CONGRESS. The thanks of the convention were then tendered to Mr. Dougherty for his remarks. The chairman next introduced the Rev. James Nugent, of Liv- erpool, who spoke as follows: FATHER NUGENT’S ADDRESS. Mr. Chairman and my Lords and Gentlemen: I feel this a singular privilege to be called before you, more especially to have to stand here afterthesoul-inspiring words of the Catholic and the orator of America. (Applause.) The ringing words which have come from that Catholic heart I feel have electrified this meeting, and you want no words from a stranger to further occupy your time, but this I will say, that we who have come from the other side of the ocean will carry back with us a lesson, and I trust it will inspire us to catch up your spirit, and make 11s not afraid to stand up boldly for our rights, remembering that we have a nation behind us — a great Catholic nation that is in sympathy with us and which is one with us not only in creed, but I may say in blood. When the message will be conveyed to our cardinal archbishop no one, I know, wall be more in sym- pathy with the action that is here taking place than he whose whole life is devoted to the interests of the church and the masses of the people. Forgive me if I now let out a secret. The idea of a Catholic congress first sprang from those two great hearts coming together, the cardinal archbishop of Westminster and the noble outspoken archbishop of St. Paul. (Applause.) It was intended that an inter- national congress should be held in London; unfortunately, we are not made of the same bold metal that you are, and we have failed; but I trust the key note that Mr. Onahan has uttered as regards an international convention in the future will bring not only representa- tive men from ever}'' country both here and across the Atlantic, but also will bind vis closer and closer together in these great social questions that affect the best interests of all our people. (Applause.) A unanimous vote of thanks was tendered to the Rev. James Nugent for his words of encouragement. The chairman introduced the Hon. Honore Mercier, premier of Quebec, who said: Mr. Chairman , Most Rev. Gentlemen , and Gentlemen : I feel a little embarrassed to speak in English. I am not, I am afraid, master enough of your beautiful language to express my views as I wish to express them, and having received the honor of an invita- tion — a personal invitation — from the Most Reverend Cardinal Gibbons, I thought it my duty to put a few words in writing, in order to be surer of the expressions that I might use, so if you have no objections, I will delay until this afternoon the reading of the paper I have prepared. (Applause.) Mr. Onahan announced to the members of the congress, that they will be expected and are invited to attend a reception that His Eminence gives this evening to the distinguished prelates, and also in honor and as a compliment to the congress assembled to-day. The title for admission at the door will be the delegate’s badges or dele- gate’s tickets. The reception will be in this hall. The chairman then introduced the Hon. Francis Kernan, of New York, who spoke as follows : HR. KERNAN’S SPEECH. Mr. Chairman , Most Reverend Prelates and Fathers , and you , my Fellow Catholics of the United States of America: I am highly gratified now, at the end of the first century of the organization of our church in the states, to meet so large, so intelligent a represent- ative body of the Roman Catholics of the United States. (Ap- plause.) We meet for no secret purpose, or no mere political purposes, but we meet to associate ourselves together for the pur- pose of doing great good to us, the laymen of the United States, and also to the government of the United States. (Applause.) We de- sire, by meeting occasionally and consulting with one another, from all parts of the Union, to benefit ourselves by doing all that we can, by associate and open action, to make the laymen of the United States more thoroughly Catholic in the practice of their religion everywhere. If they practise their religion, they will give the ex- ample to our dissenting friends; and I venture to assert that the American people will more truly judge the tree by the fruit, and that if the laity perform their duty, by living up to the teachings of their church, they will discover how much they have been abused by the inculcation of prejudice against them. (Applause.) By doing this we will also make our people more loyal, if they can be, than they are now, to the preservation of the glorious political institutions under which we live. In the land I know there are other views among some of our dissenting brethren, but I say to them in private, and I say it here in public, that the man who is loyal to the teach- ings of the Catholic Church must always be loyal to his country. (Applause.) He will be an honest voter; he will be an honest offi- cer, if he lives up to the teachings of his church. (Applause.) Now, my friends, I did not suppose I was to address you just now. I have had no consultation with the gentlemen who have done such good work in getting us together, but I venture to say that our mission will be to make Catholics better Christians, and therefore better citizens. (Applause.) At this point Cardinal Gibbons and Cardinal Taschereau entered the hall, and were escorted to the platform. The chairman said: Gentlemen, I have the honor of now intro- ducing to you His Eminence, the Cardinal Archbishop of Quebec, Cardinal Taschereau (great applause), and I have great pleasure in introducing to you, gentlemen, His Eminence, the Cardinal Arch- bishop of Baltimore, Cardinal Gibbons, who will address you. (Great applause.) THE ADDRESS OF CARDINAL GIBBONS. Gentlemen: In the midst of such an array of eloquence, I am sorry to interrupt the proceedings even for a single moment, but in my own name and in the name of the Catholic clergy and laity of the archdiocese of Baltimore — and I may venture to add also, in the name of the entire community, without regard to faith or creed, I tender to you all a most cordial welcome to the city of Baltimore. (Applause.) When the question of holding a congress at this particular time was first broached to me, I did not favor the project, because I feared there would not be sufficient time to dispose of the subjects that would be presented to your consideration. I foresaw that the proceedings of the congress would be dovetailed or sandwiched, so to speak, between the great ceremonial of yesterday and the ceremony of the dedication of the Catholic University of Washington, and when you sandwich a body between two other bodies, it is much the worse for the body that is sandwiched (laughter and applause), for you deprive the individual of his breath, and, above all, you take away from him the power of speech. But I was compelled to yield to the solicitations and representations made to me by some of my honored friends in the western part of this country (laughter), whose opinions I have great respect for, and whom I personally love; and you know that the people of the west are not very easily suppressed. (Laughter.) In fact, I may add, that they are absolutely irrepressi- ble, especially when they are under the leadership of such a great champion of faith and country as the archbishop of St. Paul. (Applause.) Although the time is short. I hope that this congress will not be held in vain. It will teach us many lessons. It will serve all of us as a school of information and prepare us for holding a more elab- orate convention at some future day. (Applause.) And, gentlemen, it serves another good purpose. It empha- sizes and vindicates the important fact that the laity have the right, and have also the duty, of co-operating with the clergy in every good measure affecting the interests of society, of the country, and of the church at large, and for my part I must say that I have had for a long time at heart a desire to see the laity and the clergy come more closely together. (Applause.) I think that in some respects they have been too far and too wide apart, and if the clergy are, as they always will be, the divinely constituted organs for preaching the word of God to the faithful- the organs of faith and morals — then on their part the clergy have very much to learn from the laity, from the wisdom and discretion, from the experience and above all, from the worldly knowledge of the Catholic laity of this country. (Applause.) And it seems to me that there is no country on the face of the earth where the clergy and laity should be more united and should more correspond and co-ope'rate with one another than in the United States. The clergy are supported by the laity, our churches are erected by the laity, our schools are sustained by them, and the salaries of the clergy are handed to them, not on a silver salver of the government, but from the warm hands and hearts of the people themselves. (Applause.) Gentlemen, I think that on this occasion you will take heart when you see the intelligence and the numbers that are here as- sembled. In union there is strength, in the physical order, and in the social, and in the moral. A drop of water is powerless by itself, but let those drops of water be multiplied a million-fold and they THE CATHOLIC CONGRESS 25 become the vast and mighty Mississippi, bearing upon its bosom the treasures of the prairies of the west. A single thread is very weak indeed in itself, but let many threads be joined together and they become a powerful cable, capable of sustaining the strongest vessels, and in like manner, gentlemen, by your corporate union, by your organization, you will become a tower of strength in this country"; you will become a great power, a great vital force, and thanks be to God, you will become a power, not unto destruction, but unto edification. (Applause.) You will become a strong power, not, like Samson, to pull down the walls of our political con- stitution, but to sustain, and to uphold, and to build them up. (Applause.) Gentlemen, once more I bid you a most hearty welcome, and I pray to Almighty God, the source of all light, that your delibera- tions may be marked by that liberty and independence which char- acterize free men; that your deliberations may all be marked by the wisdom, and discretion, and political knowledge so character- istic of the Catholic community in the United States, and above all, that your discussions may be marked by that wisdom, that charity, that forbearance toward one another, which becomes members of the church of Jesus Christ and children of the same God and brothers of the great legislator, Jesus Christ, the great social leader of man- kind, and children of the same church, and brothers of the same family, “having one Lord, one faith, one baptism, and one God and Father of all, who is above all, and through all, and in us all.” (Applause.) Mr. Kernan then concluded his remarks, which were interrupted by the arrival of His Eminence, in these words: CONCLUSION OF MR. KERNAN’ S SPEECH. His Eminence need have said no word apologizing for inter- rupting our proceedings; w r e are delighted to be interrupted by his wisdom and zeal, and his care for us all on all occasions. (Ap- plause.) My friends, I was saying to y-ou that this association, as I un- derstand its general purpose, was for the purpose of mutual counsel, by- mutual action, to make us laymen better Catholics, and therefore better patriots and greater lovers of our country. And why should not we Catholics love the political institutions of these United States ? There is no country in the world, Catholic or Protestant, where our church is as free from persecution and as free from harsh treatment as in these United States. (Applause.) Thank God; our spiritual father, the Pope, requires no concordat with the government of the United States to enable him to appoint bishops and cardinals. That he has to do in Catholic countries too often. They seek to use the church as a slave of the government, and hence they interfere with the appointment of bishops and with others matters touching the spiritual authority of the Pope. But thank God, in America he appoints his bishops without any leave from the government, and the government desires to offer no interference. (Applause.) We will be faithful to these institutions where every- man has the right and is respected for fearlessly on all proper occasions avow- ing what he believes to be his duty to his God by practising that religion which he thinks is the correct one, and which he thinks he ought to practise. We desire to aid in building up a body of manly, courageous, patriotic Catholic laymen who will always try to be in charitable relations with those who differ from them in religion, and will always be faithful to their own, and always faithful to this government which gives them and their children the great God-given right of worship- ping God freely and fearlessly according to the dictates of their own conscience. I do not desire to coerce any person of a different creed to worship God as I think is right. I desire to encourage him to examine for himself, and I respect him when he has so examined, for teaching his children and worshipping God according to what he believes is right himself, and not according to what I believe is right. I ask to-day the same right and privilege for ourselves. But, my friends, the hour for adjournment has come ; I will not detain you longer. I am delighted to be here with y-ou, and I trust we shall so act that all of the people in these United States will say-, “These men mean to be true Christians, and they will be better patriots for it.” (Applause.) Mr. Onahan — I am desired by the chariman of the local com- mittee of arrangements to make two brief announcements; one is that a lunch has been prepared for the members of the congress, and is ready in the adjoining hall. The second announcment is that the citizens of Baltimore on Thursday, which is indicated as Baltimore Day, will entertain the delegates to this congress by excursions to the various Catholic institutions of the city, and other points of interest, the details of which will be found in the newspapers. Since time is of the utmost importance with this congress, I suggest, and I do not doubt it will meet with the concurrence of the congress at once, in the interest of the economy- of time, that the temporary organization of the congress be made the permanent organization, and that the rules to govern the deliberations of this congress for the temporary organization be made the rules of the permanent organ- ization. (Applause.) The question was put and the motion was carried unanimously. A recess of twenty minutes was then taken for lunch, while the chairman was forming the committees. At the expiration of the recess the chairman called the congress to order, and presented the names of the gentlemen to compose the committee on resolutions as follows: Morgan J. O'Brien, New York ; William Walsh, Maryland ; John B. Colahan, Pennsylvania; William L. Kelly-, Minnesota ; Henry F. Brownson, Michigan ; T. J. Semmes, Louisiana ; C. A. Mair, Illinois ; John C. Donnelly, Michigan ; Bartholomew E. Linehan, Iowa ; Charles F. McKenna, Pennsylvania ; M. W. O’Brien, Michigan. The chair then presented the names of the committee to wait upon the president of the United States. The committee was as follows: Jos. J. O’Donoghue, John Byrne, New York; Richard Storrs Willis, Michigan ; H. J. Spannhorst, Missouri ; John D. Keiley, New York ; Dr. John Guerin, Illinois ; Francis Kernan, New York ; B. T. Du Val, Arkansas ; Daniel A. Rudd, Ohio ; Anthony Kelley, Minnesota ; Alexander Porter Morse, District of Columbia ; M. Glennon, Virginia ; Jas. David Coleman, Louisiana ; Daniel Troy, Alabama. Mr. Onahan — I move that the chairman of this convention be the chariman of the committee to wait upon the president of the United States. (Applause.) I take leave to put the motion. The motion was put and it was adopted unanimously. The next business taken up was the reading of papers. CATHOLIC CONGRESSES. FIRST REGULAR PAPER, BY JOHN GILMARY SHEA, LL.D. , OF NEW YORK. Mr. President and Fellow Members of the First American Catho- lic Congress: For the first time in the history- of our republic repre- sentative lay Catholics meet together in a general body- in the old Catholic metropolis of the country, endeared to us all by- the religious associations of a hundred years. Of many races and lands, we come hither bound in the unity of faith from the broad prairie and culti- vated field, from counting house, office, and study-, from the pursuit of art and science, from the chair of professor and editor, from the workshop and mill, from the mines where men wrest from nature’s storehouse the material for national progress. Diverse in origin, in occupation, in political ideas, as Catholics there is no division line to sever us; the church is one and unites us in her unity-, as o'Ur national life is gradually- blending us all into one vast Catholic body of the English tongue. A Catholic congress, a meeting of Catholic gentlemen represent- ing the laity- of the church in all parts of the United States, assem- bling to consider the interests of our people, as citizens of our beloved country-, and also as members of the great brotherhood of the church spread throughout the world, is something that has been often desired, often projected, but only now for the first time carried out. There were times when great Catholic interests were managed in every- country- by kings and courts, who often assumed a position of hostility to the Holy See, which the faithful deplored. Now the voice of the people controls, or is supposed to control, the government through representative bodies. Unfortunately, these bodies seldom represent the religious element in any state, and even in countries once deeply Catholic they have fallen into the hands of men, who, while professing the greatest respect for liberty and for the inalien- able rights of man, lose no opportunity- to curtail and annihilate, so far as they can, the rights of Catholic citizens in the domain of religion • 26 THE CA THOLIC CONGRESS. This has rendered it necessary for Catholics, as such, to meet in congresses, in order to look after Catholic interests, give expression to their sense of wrong, to make a profession of their faith and of their adherence to the See of Peter, to show that they are not, as their enemies suppose, mere blind tools to be led like sheep by their clergy and to be trampled on with impunity by their opponents. Catholics can thus make it evident to the world that, honoring in the highest degree the supreme pontificate, the priesthood, and the episcopate placed over them by divine institution in the church of God, ready to support them in their labors for the good of souls, act- ing in perfect harmony with them as parts of one spiritual bod}-, the laity are none the less alive to their civil and political rights, and determined to maintain them, are ready to take part in all movements for progress in literature, art, science — in all that tends to increase human happiness within the lawful bounds of religion and morality. The holding of such congresses in Europe, especially in Ger- many and Belgium, has been attended with the most beneficial results in banishing apathy, rousing a healthy Catholic public spirit, and leading to a more perfect organization of the faithful to secure their rights, prevent oppression and injustice, and carry out good works needed by the time and place. As Americans we can claim that the idea and the very name oi congress originated with us. The Continental Congress stands out in the annals of history; at first a mere bod}' of delegates met to present humble petitions, to expose their wrongs and ask redress; it became by the force of circumstances a government, raising armies, holding at bay the greatest kingdom in Europe, winning recognition from foreign nations, and molding thirteen isolated colonies into a firm and solid republic that for a century has excited the wonder of the world. The Catholic congresses held in Europe had their general and their local characteristics. In Germany Catholics found themselves suddenly exposed to a bitter and terrible persecution from the new empire. They had done nothing to provoke the persecution; the Catholic princes and states, the Catholics in Protestant realms had borne their share in the war, priests had exposed their lives as chap- lains on every battle field, sisters had nursed the sick and wounded. The decrees of the Vatican Council were made the pretext, and the religious orders were banished, then secular priests were torn from their parishes, and bishops from their sees, till the faithful in almost countless churches were left without priest or sacrifice. The Cath- olic body already providentially organized made a noble struggle to force the repeal of these Draconian laws. Citizens, deprived of their rights, they sent to the legislative hall men to demand redress. Apathy disappeared; the people were aroused; all felt that unless they contended manfully for their rights, all was lost. Catholic Germany came forth with a unanimity, courage, and ability, that astonished the men who wished to substitute blood and iron for con- science, and who expected to find a community deprived of its spirit- ual guides — a timid, crouching, disorganized body. The result was due mainly to the influence exerted throughout Germany by a series of Catholic congresses, the first of which was held at Mayence in 1848, when a constitution was adopted that received the approval of the German episcopate and of the Sovereign Pontiff, Pius IX. The congress that met in October, 1848, in the old electoral palace, was not exclusively, nor even predominantly, a lay body, but the committees were composed of laymen, and few of the orators came from the ranks of the clergy. Chevalier Francis Joseph von Buss, of Freiburg, founder of the Catholic associations in Germany, pre- sided in the congress of delegates from those bodies. The Bayard of the church in Germany, he electrified every assemblage he addressed by his learning, his deep and earnest devotion to his church and his country. Catholic education, Catholic art, Catholic music, Catholic architecture and vestments, science and the press, were subjects treated and discussed in the earlier congresses of these associations. The claims of Catholic charity were constantly brought before the congresses, and plans suggested for supplying the void caused throughout Europe by the suppression and spoliation of the religious orders which began with Portugal’s attack on the Jesuits in 1759, and has been continued in country after country to our day. The later congresses in Germany had serious questions before them, as we have seen, when the very existence of the Church was threatened. This year the Catholic congress at Bochum spoke man- fully on the Roman question : ‘ ‘ We claim the complete independence of the Holy See, and we shall not cease to demand it. We reserve always, as a thing apart, the rights of the Pope. We shall aid the Holy Father by our prayers, our means, and our political action, and we have every trust in the triumph of the church, knowing that the gates of hell shall not prevail against her.” The Catholic congress at Munich, the spontaneous manifestation of the whole kingdom, renews in the most decisive terms the con- demnation of Italian hostility to the church and the sovereign pontiff. Presided overby Dr. Joerg, it declared: ‘ ‘ The Catholics of Bavaria share the sorrow and indignation of all sons of the Catholic Church at the unmeasured insults inflicted upon the Holy Father, and are convinced that a situation worthy of the Pope, or the exercise of the supreme pastoral office, is not to be secured except by the resto- ration of his temporal power.” We can re-echo the words of Bochum and Munich. The first Catholic congress in Belgium was held in Mechlin in 1863, Ducpetiaux being the organizer and soul of the assembly. Every part of Belgium was represented by large numbers of dele- gates, and eminent Catholics from other countries responded to the invitation to attend and address the congress. The voice of Cardinal Wiseman, and the voice of Bishop Dupanloup were heard in the Petit Seminaire of Mechlin. The fruit of these congresses was soon seen in new educational efforts, in the multiplication of Catholic journals, in articles and books discussing the themes treated of in these assemblies. The power of association became more generally acknowdedged, indiffer- ent and timid Catholics were roused to earnestness, courage, and action. Germany held an annual congress, sometimes in one city, some- times in another. Then Switzerland followed the example of Ger- many and Belgium; and this year Spain and Bavaria join the general movement, as we now do. How Catholic Germany, led by men formed in these congresses, has by peaceful but earnest agitation secured an almost complete repeal of oppressive laws is well known. Spain has been for half a century rent by an ever recurring civil war; but Catholics divided politically would not harmonize, and, as often happens, a faction hostile to religion contrived to control the government, and but too frequently use its power against the church and the Catholic masses. The congress of 1889, due mainly to the bishop of Madrid, was planned with great caution to avoid all the old jealousies and bring Spaniards of all types together purely as Catholics. The congress was conducted in the most harmonious manner, and the results promise to be of great and lasting service to the church. In the United States a Catholic congress has long been desired. More than twenty years ago the Catholic World took the subject up and showed alike the beneficial result of such assemblages in Europe, and the immense work which might be accomplished by them in this country. Though the matter has been mooted from time to time, nothing was done, and Catholic interests have been left to indi- vidual, isolated action, or the partial action of a few societies. The meeting of sympathy with Pius IX in 1867 was not even wholly Catholic; and the first meeting to denounce the spoiliation of the propa- ganda by the Italian government was called by a single society, the Xavier Union. We have not now, and had not at those dates, any organization representing the Catholics of the whole country, and alive, through its committees, to all Catholic interests. Yet all will admit that the formation of such a body is as feasible as it is neces- sary. Though Catholics belong to all political parties, this constitutes no impediment to harmonious action. A greater difficulty lies in the fact that a large number of Catholics are by birth German, Irish, Canadian, Polish, Portuguese, Flemish, and many descendants of immigrants of those nations remain attached to the language and ideas of their parents, while others are absorbed in the English- speaking body descended from those who settled in Maryland and elsewhere from 1634 to a period two centuries later. Besides these we have Catholics of French and Spanish race, and still of French or . Spanish speech in parts acquired by treaty, who remain in a manner isolated. We have, too, our colored and Indian Catholics. While the Catholics of other countries are generally homo- geneous, with the same language, customs, and traditions, we have here in the United States men of all races and languages, like the multitude who gathered around the apostles on the wonderful day of Pentecost; but by drawing close the bonds of brotherhood the voice of the church, uttered in the name of Peter, will come to each and all, as the tongue in which they were born. Unfortunately, considerations of language and race have done much to isolate us from each other and to prevent harmonious and united co-operation while they weakened our force in creating a healthy public opinion in the country, so far as the church and her interests are concerned. United in the same faith, emulating each other in love and devotion to the Holy See, in personal sympathy THE CATHOLIC CONGRESS. 27 with the Sovereign Pontiff, Pope Leo XIII, amid his trials and afflictions, his imprisonment, and the outrages heaped upon him by the shameless usurpers of the Eternal City, governed by the same bishops, fortified from the cradle to the grave by the same sacra- ments, we certainly should not let the sin of Babel divide heart from heart when the miracle of Pentecost should give us grace to be of one heart and one mind. We have Catholic societies and organizations, but they are generally identified with race; few are simply Catholic. Hence these bodies, even when they meet in conventions and show the most laudable activity and zeal, do not represent the laity of the whole church in the republic, but only particular phases of it. The German Catholics of the United States, trained in their own land to appreciate the value of association, have carried out the idea more thoroughly here, and the conventions of their societies, like that held this year at Cleveland, produce great and important results by the number, unanimity, zeal, and activity of the 439 societies, which claim a membership of 600,000. The Young Men’s Catholic Union embraces an array of eighty-five societies, and is the most influential after the German Verein. The Irish Catholic Benevolent Union draws together the beneficial societies formed among those of Irish origin; the Total Abstinence societies co-operate together, and the Society of Saint Vincent de Paul, wide-spread and efficient, does its work unobtrusively, rarely- by general conventions making known its labors or exciting atten- tion. An attempt was made to form Catholic unions throughout the country, and by a central organization constitute a national body; but the plan did not fulfill its earlier promise, and the unions are virtually extinct. Thus, though conventions of Catholic societies are held, there has been no congress or body representing the whole Catholic communi- ty without distinction of nationality, and seeking to attain unani- mous action in all that concerns us as a body, in relation to the Holy See, to our own federal and state governments, the special works of charity or Christian zeal, and the general questions of education, science, art, architecture, music, literature, the diffusion of truth, and the counteracting of errors. The present congress is spontaneous and tentative. It is an attempt to bring about a necessary and long-desired organization. The general interests affecting all American Catholics are mainly our relation to the Holy See and to the government of the United States. We can, in the name of our fellow-citizens, make a full and dis- tinct profession of faith in all that the church teaches, and our loy- alty to its government by the Sovereign Pontiff. Churches in other lands may boast of having been founded by some one of the apostles. In this country we owe all directly to the Popes. Offshoots of the hierarchies of England, France and Spain were planted, and the work of the church was carried on under the direction of the Supreme Pontiffs, till the happy day, a century ago, when the great Pope Pius VI, blending all the Catholics of the United States, of all races and origins, into one organization, erected the see of Balti- more directly dependent on the chair of Peter, with a diocese com- mensurate with the limits of the republic, and placed at its head in Baltimore the Rt. Rev. John Carroll. Men of English, French, and Spanish origin, with Catholics from Germany and Ireland, Indians and negroes, thus from the first constituted the faithful of the diocese of Baltimore, the Catholics of the United States. Heirs of their faith in the one church of all lands and times, we here profess our deep and loyal reverence for the See of Peter, our firm and devoted adher- ence to the reigning Pontiff, Pope Leo XIII, and our demand that he be delivered from his state of subjection, and restored to that political independence necessary to the proper government of the church. Rome, the capital of the Catholic world, must cease to be a spot where the Catholic religion and its venerable head are daily oppressed and outraged ; where Christianity is derided, public honor paid to a profligate atheist, and hymns openly, sung to Satan, with the tacit sanction or direct act of the usurping government. The congress can express its appreciation of the services rend- ered to religion by the Catholic congresses of Germany, Bavaria, Belgium, Spain, and Switzerland, and its deep sense of the great benefits which have resulted from Catholic associations in the United States, and the hope that by united and harmonious action they will soon aid in making the Catholic congresses of the United States potent for good. The government of the United States is by the amended consti- tution precluded from making an established church, yet while not directly doing this, the federal government has constantly invaded the rights of Catholics secured by the constitution or by treaty. Property belonging to the church has in more than ot\e instance been seized, the religious rights of Catholics in the military and naval forces of the United States are often, indeed almost invariably, dis- regarded. The Indian department calls for prompt and energetic action It has for years been managed in a way to thwart the labors of Catholic missionaries among the native tribes, break up their estab- lishments as soon as they show signs of prosperity, and place Catholic Indians and their schools under non-Cathohc control. In the several states questions arise from time to time relating to education, the power of Catholics to dispose of their property by will, the rights of Catholics to freedom of worship in penal and elee- mosynary institutions, rights of Catholics to their property in churches and institutions. In these the congress can only co-operate with local advocates of the right; but there seems to be a necessity for the creation of a Catholic legal board for the whole country, composed of able lawyers, to whom all important law cases can be confided, and whose legal experience and special studies will insure in the first instance a clear and sound decision, obviating long and tedious appeals. The voice of the Sovereign Pontiff proclaims: “ We must make education more Catholic.” This is all the more necessary, as the tendency in the country is to exclude all religion and the very name of God from the schools. This renders the maintenance and exten- sion of religious schools a matter of paramount necessity. In counteracting error and spreading among our own people and unbiased inquirers, truth in regard to our doctrines, worship, and history, much is yet to be done. English-speaking Catholics num- ber now about 20,000,000, about one-half in America. Yet the diffusion of Catholic books, periodicals, and papers is altogether too limited. Co-operation between Great Britain and Ireland and this country, properly organized, might do much to multiply and spread healthy Catholic reading. The Catholic press will he treated specially, and requires no comment here. Associations for the diffusion of Catholic books have been at- tempted, but though the results were not encouraging, we ought by proper organization to do what other religious bodies accomplish in this respect. Catholic historical societies are doing good work to rectify omis- sions, suppressions, and falsifications of current books, used even in schools, and need generous encouragement. The papers that will be read before the congress treat of the great questions affecting us all as Catholic citizens of a free country: Education, literature, charitable organizations, the care of the afflicted, the diffusion of truth, and the defense of our rights. But there is one thought to nerve us all. After two centuries of struggle we have had our church organized for a hundred years. It has grown and stands to-day an object of admiration. The Catholic Church in the United States is to day the only body that speaks with no uncertain voice on questions of faith. Her creed, her worship, her judgment on questions is known, fixed, invariable-. Others may hesitate, may change, may alter. People begin to look to the church with respect. Other denominations begin to return to its tenets, to its externals; the cross, the altar, vestments, lights, once objects of scorn, are now approved and accepted. We of the laity touch even- day intelligent inquirers; it is our duty to know our faith and to ex- plain it. It is our duty to edify by our lives, and edify means to build the church. There are thus many and vital questions for the consideration of the lay congress, and which can be discussed with advantage. The Catholic laity of the country, aroused by the reports of the members, can thus prepare to devise and plan concurrent action so as to give strength to the whole body. Keep alive attachment to the church, and secure from the designs of latent or overt proselytism the rising generations, that the faith may be handed down intact from sire to son. (Applause.) LAY ACTION IN THE CHURCH. SECOND REGULAR PAPER, BY HENRY F. BROWNSON, LL. D., OF DETROIT, MICH. This Assembly of the Catholics of the United States in their first congress is a scene of unusual interest, and promises results of the greatest importance. We have seen similar gatherings, in other lands, of venerable ecclesiastics and learned laymen, for the purpose of discussing the questions now agitating society in every country. There have been congresses in this country of special classes 28 THE CATHOLIC CONGRESS. and interests; -but a congress composed of laymen of every class, section, and nationality, meeting to consider the general interests of the whole Catholic population of the Union, is now held for the first time. We pretend not to be superior to others in wisdom or prudence, or better able to apply CatholTc principles to social questions. But living, as we do, in the only land on earth where the state declares itself incompetent in spirituals, and leaves to every individual com- plete religious, as well as civil, freedom, we have not to inquire, as in other countries, what the government will permit us to do, or what will be the effect of our action on our political or civil stand- ing -complex questions, indeed, and leading to divergency of opinion and weakness of action — but have simply to understand the questions, and the principles which should govern their solu- tion, and to make the necessary application. We have only to ask, What is right? What is best? This greater freedom which we enjoy will naturally lead to bolder and more straight-forward dis- cussion, and to more vigorous action. Congresses of this character have not been convoked in the past ages of the church, for the simple reason that there was no work that required their assembling. They are necessary now, in consequence of the introduction of popular government, that they may give a correct tone to public opinion; they are necessary because individuals now count for little, except as the units consti- tuting corporations, associations, trusts, and syndicates; they are necessary because the enemies of Christianity are banded together in a league against us, and can be resisted only by united action; they are, in fine, necessary here and now because the Catholic body in the United States is made up of various nationalities, with a diversity of customs, traditions, and interests, which tend to sepa- rate them one from another, and it is consequently necessary to draw closer the bonds which unite us all as members of the one body of Christ, children of the same mother church, and heirs of the same eternal home in heaven. We do not meet to discuss questions of faith, or principles of morals, or to reform the discipline of the church. We leave all that to the pastors commissioned to teach and to govern. But we are assembled to express our Catholic loyalty, and our sympathy with our persecuted head, to protect our rights, to throw such light as we can on social problems ; and to do all that lies in our power to instruct and aid those less fortunate than ourselves. The laity are bound by the precepts of charity as well as are the clergy, and have in all ages endeavored to cooperate with the clergy in the work of saving souls, and alleviating human misery. In the first ages of Christianity the part taken by the laity in the action of the church was so much more prominent than in later times, that many have maintained that the distinction of clergy and laity was unknown in the apostolic age. Such is not the fact. But it is nevertheless true, that after the conquest of Rome by the bar- barians, a change in this respect was induced by the altered condi- tions of society. The laity sat in the first general synod, presided over by St. Peter, though, doubtless, they left the judgment to the acostles and ancients. Later the emperors sat in their place. The laity elected the first deacons, and they participated in the choice of a successor to Judas Iscariot. They had a voice in the election of popes and bishops as late as the latter half of the eleventh century, after which time the cathedral chapters elected bishops ; though there are instances in the twelfth century of such election by people and clergy. Laymen preached and expounded sacred Scripture in church, from the earliest period. When Origen, at the request of the bishops of Palestine, began to preach at Caesarea, the metropolitan of Alex- andria, Demetrius, desired his return to Egypt, and expressed aston- ishment at his preaching in church and before bishops. St. Alexan- der, metropolitan of Jerusalem, and Theoctistus, bishop of Caesarea, replied that they could not see how Demetrius could say it was an unheard-of thing for laymen to preach in church in the presence of bishops; for it was customary for bishops to request such laymen as had the ability, to explain the Scriptures in their churches. They cite three other instances within their own knowledge, and cannot tell how many other such instances there might be. The objection of Demetrius merely proves that the custom was falling into disuse in the third century, and was no longer as general as it had been in the second century or in the apostolic age. The laity aided greatly in the conversion of the Roman empire and the overthrow of paganism. By their apologies, their discourses in the senate, their social, political, and religious influence generally, they had given such a tone of Christianity to the empire that, whether Constantine was sincere or not in throwing his influence on the side of Christianity, he would have been wanting in statesman- ship if he had continued to uphold the failing cause. From Hermas, whose ‘ ‘ Shepherd ’ ’ was read in church as in- spired Scripture, there was a succession of great laymen, whose writ- ings in defense of the church against Jews, gentiles, and heretics contributed to the triumph of Christianity in the fourth century. The author of the epistle to Diognetes, St. Aristides, St. Agrippa Castor, St. Aristo of Pella, St. Hegesippus, St. Athenagoras, Apollonius, Hermias, Miltiades, Candidus, Apion, Rhodon, Am- monius, Minucius Felix, Lactantius, and Arnobius illustrated the early ages of Christianity by their writings, whilst Roman senators like St. Apollonius, in the reign of Commodus, boldly spoke in its defense in the senate of Rome. In the first ages, the Catholic laity, mingling with those outside of the church, were, in a sense, missionaries. Their influence was felt in every class and occupation of society, in which they gathered catechumens for the bishops. After the conversion of the barbarians, the action of the laity was in many respects different from what it had been under the em- pire. The whole population having become Catholic, their action was now directed within the church, except so far as they were en- gaged in military movements against the infidels for the defense of the country or to recover the lost portions. During these centuries they rivalled the popes and bishops and lower order of the clergy in their labors for the establishment of religious, eleemosynary, and educational institutions. As the middle ages passed away, absolutism, which had tri- umphed in the lower empire, and caused the Greek schism, acquired supremacy in Europe. Its main defenders in former ages, the French and German tyrants, had been opposed and excommunicated by the popes. A more powerful enemy to religion than even heresy, it strengthened Protestantism, and was strengthened by it in turn. Catholic nations were the last to accept it; and in their conservative spirit, are the last to abandon it. Deposed from the thrones, it still lingers in the habits of thought and modes of action of those who reject indiscriminately everything that savors of modern civilization. But, as the church accepted the Roman and the mediaeval civiliza- tions, encouraging what was good in them, and endeavoring to elimi- nate the evil, so now our Holy Father, in his allocutions and encyclicals, has distinctly pointed out the different elements of our present civilization. If we would weigh well his words, we should see that it is our duty to accept all that is good in this civilization, instead of vainly attempting to resist the march of events, and to bring back again the dead past. When catholicity had become a part of the municipal law it was the policy of both church and state to cut off all communication between Catholics and heretics, and for fear of heretical utterances on the part of the laity to repress all expression on their part in con- nection with religion. Imprimaturs were introduced and ecclesias- tical revision before publication when books began to be multiplied by new invention. It was hoped that the faith could be preserved by the suppression of unsound doctrine. The conditions of things are now changed. Nowhere are the people all Catholics, and even in the few countries where they are nearly so, it is impossible to prevent them from hearing false doc- trines. To pretend to keep them from error by the restriction of free speech in these days is as idle as to blow against the wind. Those within the church who are likely to say anything to the injury of religion can no more be repressed by ecclesiastical supervision than those without. The only men whose utterances can thus be checked are the loyal and obedient sons of the church, from whom there is no danger to be apprehended. The canons of the church would seem to be strict enough in this regard. They subject the writer to ecclesiastical censure for whatever errors he may fall into; but I think there is no canon, not fallen into desuetude, if it ever existed, that prohibits him from speaking on matters connected with religion without the license of ecclesiastical authority first obtained. If he speaks or writes without previous supervision, he merely does so at his risk, and must submit to the penalty if he goes astray. Almighty God has, in his infinite wisdom, allowed man the liberty of thought and of speech, foreseeing, as he did, how exten- sively that liberty would be abused. Undoubtedly, he has forbidden such abuse, and all wilful error of thought or word is sinful. But his glory demanded the service of free minds and tongues, and the devout utterances of mankind in all ages have glorified their Maker with a glory that all the heresies and blasphemies from the begin- ning have failed to diminish — nay, have only made the brighter. It is better that men should sometimes fall into involuntary THE CATHOLIC CONGRESS. 29 error than that they should stagnate in silence and imbecility. If we were to burn all the books of writers who have made mistakes in matters of faith and morals, how many fathers and doctors of the church would escape ? In spite of our regrets, the mediaeval epoch has passed, and we no longer live in a nominally Catholic society. We are surrounded by heretical and pagan influences. We are very nearly back where the world was 1,900 years ago, and all the nations need to be recon- verted and society regenerated. Whilst we devote our resources to keeping those we already have, our losses are enormous. We shall go on losing still more unless we extend our efforts to the world around us. Not to advance is to recede. If we do nothing to con- vert those amongst whom we live, they will succeed in leading away large numbers from us. For this it is necessary that we bring our intellectual life into harmony with our religious. If religion was deeply rooted in the intellect and the will — man’s rational nature, and that which dis- tinguishes him from other animals — free and intelligent men would be able to act and to speak, when occasion is presented, in accord- ance with the principles they have learned and assimilated to their life. A child, a slave, or a barbarian may need to be commanded or instructed at every step; but not those who have attained to matur- ity, freedom, and civilization. With the great mass, religion is less a matter of the rational than of the sentimental nature. Because faith is feeble, the sentiments and affections have to be captivated by every variety of devotion, and the sentimental spirit of the age threatens to pervade every mind. In its truest expression, in pop- ular literature, this spirit has degraded the holy affection of conjugal love to a sentiment common to men and beasts; and it would make piety a thing of sensibility, which men will abandon to the tender nurture of “ the devout sex.” Never was there more devotion and piety in the church than to-day, and it may be that God has chosen this as the means for the reconversion of the nations. God’s ways, indeed, are not man’s ways. But it is not for us to fold our arms and trust to prayer alone for the accomplishment of this work. Prayer is good, is necessary; but its effect is to gain divine assistance in our efforts, not to render effort unnecessary. God has, from the begin- ning, worked through second causes in the supernatural, as in the natural, order. He helps those who help themselves, and requires cooperation on our part. The world has never yet been converted by prayer alone, and it is not likely it ever will be. The laity have begun everywhere to take an active interest in works directly or indirectly aiding the action of the church. Un- fortunately, wherever in the old world they have attempted any- thing more than the spread of particular devotions, or the establish- ment of benevolent and educational institutions, they have been embarrassed by the complicated relations of church and state, as well as by love of routine and fear of novelty on the part of many. The prospect was bright in France when, on the downfall of the House of Orleans, a heroic band of Catholics standing up for religion secured to the church a freedom and prosperity that had not been known in that country since the birth of the French mon- archy. But a converted infidel, more cunning in vituperation and sarcasm than wise in understanding the times, gained the confi- dence of the reactionary party, and by his advocacy of absolutism, so identified Csesarism with Catholicity in the minds of the French people, that he thwarted all the efforts of the friends of liberty, and left the church a prey to persecution by the enemies of imperialism. Here, more than in other countries, is there need that the laity should bear their part in church action, and do all that laymen may lawfully do. Our clergy are overworked. They are not numerous enough to supply the wants of those already Catholics, and we ought generously to take as much of their burden as we can upon ourselves. We can do much by our writings, our speeches, and our lives, to disabuse those outside of the church of their prejudices, and to make them understand the true doctrine and practice of the church. All that the church teaches and enjoins is so conformed to right reason, that no man not blinded by prejudice or passion, can refuse his approval, when he clearly knows it. A layman may often get the ear of a non-Catliolic that the priest cannot reach, and an intelligent explanation of Catholic doctrine and practice by a layman will, in many cases, carry more weight than that made by the priest, because it is in a language and form of thought better understood and appreciated, and is less likely to be thought in- sincere. By exercising their proper influence in politics, Catholics could go far towards purifying them from the corruption which infects them. It is all very well to say that a republican form of govern- ment is sustained by the church, and without that support must run into license or misrule; but the church can only exercise her influence through the individual action of her members. If Cath olics separate religion from politics, claiming that politics are inde- pendent of religion, how can the church produce any effect in support of popular government ? But> if the two or three million Catholic voters in the country were all firmly convinced that the right of suffrage is a trust which they are bound in conscience to exercise in favor of right measures and upright and competent candidates, and were determined to vote honestly, neither buying nor selling their own or another’s vote, their influence would do much, if not all that is needed, to bring back our elections to their pristine purity. If Catholics would unite in the cause of temperance, they could abolish all the drinking-saloons, or bar-rooms in the land, thereby doing away with the main cause of the corruption in pol- itics, the source of more than half of the crimes, and of nearly all the pauperism in the country. In the great philanthropic and reformatory movements of the day, the Catholic laity might well take part. Instead of holding aloof and decrying such movements as visionary and fanatical, let them join in them, infuse into them the true spirit of charity, and give them a Catholic direction. By assuming their proper share in the management of our hospitals, asylums, prisons, and peniten- tiaries, they can procure the means of solacing the unfortunate and reforming the erring, and have the right to insist on Catholic in- mates being freely ministered to by their own clergy. I would not underrate the great good now accomplished by our benevolent associations, conferences of St. Vincent de Paul, and other societies of men and women for mutual benefit, or for aiding the poor. I would only multiply them till every Catholic man and woman in the land was enrolled in one or another of them. Every- thing that will promote the intellectual, moral, or social well-being of the country, is so much gain for religion. For, although the church was not established for the direct purpose of civilizing the nations, she indirectly promotes civilization whilst laboring to fit man for the life hereafter; and the higher the civilization of a people, the more is that people in harmony with Catholicity. No constitution can be more in harmony with Catholic prin- ciples than is the American, and no religion can be in such accord with that constitution as is the Catholic; and while the state is not absorbed in the church, nor the church in the state, but there is external separation, they both derive their life from the same interior principle of Catholic truth, and in their different spheres carry out the same idea. Our American constitution is the only philosophical, or dialectic, constitution the world has ever known. It has not only eliminated the barbarism of. the Graeco-Roman civilization, abolished all priv- ileged and slave classes, and extended equal rights to all, but it is founded in a living principle. All life is based on unity in diversity; on extremes, with a medium of reconciliation. Unity without diversity is stagnation or death; diversity without unity is discord. The first results in centralized despotism; the second, in anarchy. Our constitution, by the providential events which gave it both, rather than by human counsel, is not only democratic, but, by the division of the powers of government between the general and the state governments, each acting in its own sphere, is founded in truth and in reality, has in it the principle of life, and so long as it is preserved in its essential character, cannot die. The American system is also anti-Protestant, and must either reject Protestantism or be overthrown by it. Based on natural law and justice, our institutions are incompatible with a religion claim- ing to be revealed, but which fails to harmonize the natural and the supernatural, reason and revelation, calls reason ‘ ‘ a stupid ass, ” and says nature is totally depraved. The principles of our civilization were taught by the fathers and doctors of the church, her councils and pontiffs, who endeavored in vain to make them prevail under either the Roman or the German order of civilization. What those could not abolish in the Old World, our forefathers left behind, bringing with them all that was worth preserving of European civilization; but not its inequalities or its superstitions. Like the Catholic Church, and like God him- self, we are no respecters of persons; but welcome alike all classes, conditions, and colors, so long as they will conduct themselves orderly and decently. But while the political and civil order of this country is not antagonistic to the church, nor the church hostile to the institutions and patriotism of the nation, it is not pretended that the sentiments or morals of the people are more in accord with Catholicity than in other countries. In public or private virtue, Americans have noth- 3 ° THE CATHOLIC CONGRESS. ing to boast of over the rest of the world, whatever may have been the fact in this respect a hundred, or even fifty, years ago, and we do not ask our citizens of foreign birth to adopt our morals or sentiments, when we speak of their duty to become Americans. What we mean is that the}" should study the American political and civil order, and labor for the interest of American civilization. Not only are the sentiments and opinions of the majority of the American people opposed to the church, but many of the habits and usages of portions of the Catholic body are offensive to that major- ity; and as many Catholics form their opinion of the American civil and political order from the actions and expressions of the American people, non-Catholics are in like manner apt to judge the church by its members. Catholics ought therefore to eliminate from their body such customs as are both offensive to Americans, and dis- approved of by the church, study the American system and institu- tions, and conform to them, and let non-Catholics know the church as she really is, and entire harmony would result in individuals, and the ideal of Christian society be actualized on earth. Let us mingle more in such works of natural virtue as our non-Catholic fellow-citizens are engaged in, and try to exert a Catholic influence outside of our own body, making ourselves better known, and at the same time that we cooperate in those good works infuse into them something of our holier religion. And as we do this, let us draw closer the bonds that unite us to one another, for union and concord among ourselves will then need strengthening, and will strengthen us in turn. Individuals count for so little nowadays that to produce any great effect, we must form associations — local associations, and asso- ciations for special purposes, but, most of all, one grand organiza- tion of the entire Catholic laity of the United States, with regularly constituted officers and committees, meeting at regular intervals in a Catholic lay congress, for the purpose of manifesting and strength- ening their Catholic loyalty and union, defending their rights, and by discussion and instruction helping those who are ignorant or weak. “Religion pure and undefiled with God and the Father is this: To visit the orphans and widows in their trouble and keep one’s self unspotted from the world.’’ St. James i : 27. To enable the laity to work to any advantage in the cause of religion, there must be confidence in them on the part of the clergy, and manliness and freedom on their part. It is necessary that there should be confidence in the intelligence and motives of laymen. If they are only to repeat what is dictated to them, never think for themselves, or dare utter their thoughts, they can have no energy or freedom, and can produce no effect. The great mass of Catholics adhere to their religion from mo- tives of conscience. Separation from the church is no longer equiv- alent to outlawry, or privation of fire and water. Every advantage, from a worldly point of view, is now on the other side, and it may well be presumed, until there is proof to the contrary, that such Catholic laymen as devote their time and abilities to the interests of religion, are actuated by love of it. That they will act intelligently is further presumable. They have shown in mechanical, industrial, and commercial enterprises a mental activity that claims admiration, and which would be of inestimable value if applied in the cause of religion and charity. They, as well as the clergy, have been filled with the Holy Ghost by the imposition of hands, and made soldiers of Christ’s faith, and in their proper sphere, will not lack the guid- ance of the Divine Spirit. It is not to be expected that the necessary confidence will be given at once. We must gain it by proving ourselves deserving of it. Let us say what we have to say boldly and distinctly, without circumlocution or insinuation, and when it becomes apparent that there is no guile in us, we shall win the confidence of our pastors, our fellow-Catholics and of the world at large, and our utterances will command attention. (Applause). THE INDEPENDENCE OF THE HOLY SEE. THIRD REGULAR PAPER, BY CHARLES J. BONAPARTE, OF BALTI- MORE. MD. When Leo III placed on the brow of Charlemagne the diadem of the Caesars, liis act was pregnant with all the problems, solved or yet seeking solution, of later mediaeval and modern his- tory ; yet of these none was of weightier or more abiding import to mankind than his own relations toward the master he claimed to give the Christian world. He and men about him may not have feared lest the heir of Peter should sink into a spiritual exarch for the heir of Augustus, a patriarch of the old Rome as subservient to her temporal ruler as the patriarch of the new Rome ever was to him who bore sway on the Bosphorus, or as the patriarch of Moscow should once be to the autocrat of the Kremlin; but humanly speak- ing, this was more than possible. Disguised by mutual reverence and unbroken concord under the great Charles; postponed by the weakness of his earlier successors, and the anarchy of ensuing ages, the momentous question whether the Roman pontiff was the Roman emperor’s first servant or his elder colleague, as supreme in his own province of government as the Caesar in his, became daily more and more urgent when the great Saxon and Franconian emperors had converted into a practical dominion over central Europe the shadowy tradition of Charlemagne’s wider realm. The answer was sought amid conflicting claims and inconsistent precedents, until given by the issue of a gigantic struggle, which for two centuries distracted Latin Christendom. One hundred and eighty years of strife from the Hilclebrandine reforms to the death of Frederick the Second as- sured the liberty of the Holy See by the destruction, in all but form, of its most splendid creation. The Holy Roman Empire entered on its contest with the power that gave it birth at the zenith of its dig- nity and strength; that contest left it hardly more than a spectre; magni nominis umbra. It existed long afterwards, and from time to time men dreamed that it might be recalled to true life, but with the fall of the Hohenstaufen it received its death wound; through all its long decline of five hundred and fifty years down to its inglorious end it was never again, unless by an abuse of language, either holy, or Roman, or an empire. Europe gave up what was perhaps the most gorgeous and seductive phantasy of the Middle Ages, the vision of a universal Christian monarchy, because its realization was found practically inconsistent with freedom for the earthly head of the Christian Church. Nor, to my mind, was this loss too high a price to pay for the lesson, that, although it matters little if the Pope be an exile or a captive, a subject he cannot be; where he is at home, there of right he must be master. Thus Catholic Christians have thought for six centuries ; is there any reason why they should think otherwise now ? Before replying let us for a moment consider what was gained to the church and to the world by the liberty bought with so great a price. Its most obvious consequence was to save Europe from a uni- versal dominion. The Emperor Henry III was the undoubted sov- ereign of all Germany, northern and central Italy, Switzerland, the Netherlands, and those other lands which made up the earlier Lotharingia and later Burgundy ; he was acknowledged as over-lord by Denmark, Hungary, and Poland; and could advance plausible, though disputed, pretensions to the suzerainty of France, Spain, and even England. Had this vast overshadowing power subjugated to itself the whole ecclesiastical order in the person of its chief ; had submissive popes wielded the weapons under which the empire crum- bled to further the claims it had inherited from Charlemagne, and to which feudalism had given wider scope and a shape more imme- diately formidable ; had the crusades found in the emperors their natural leaders, and the two great orders of military priesthood which sprang from them become, as these so well might have be- come, the militia of the advocate of the Universal Church ; had the general strengthening of royal authority, which came with the re- vived study of the civil law, inured to the benefit of a single supreme ruler instead of many national princes, the history of western Eu- rope might well have foreshadowed the centralization and absolut- ism of Russia. And all these things might have happened, nay, it is overwhelmingly probable that all of them would have happened, but for the vindicated freedom of the Holy See. This, however, is but little compared with other results, which are not less certainly its fruit. Amid all the bloodshed, lawlessness and disorder of mediaeval Europe, an influence was working, des- tined to regenerate the world. In the weary ages while a man’s dwelling was a fortress, to be held by the strong hand against well nigh ever}" other man, that dwelling was growing to be something to him which classical antiquity had never known. Chronic anarchy had almost blotted from his mind the conceptions of patriotism and civic duty, but if it robbed him of a country, it gave him a home. Living constantly with his wife and children and immediate depend- ents, seldom meeting other men except as enemies, always finding at his own hearth the center of his thoughts and affections, the domestic virtues, the sentiments which dignify and sweeten family life gained in him a strength which was new to the world. And on this basis was gradually built up a revived patriotism. He who had learned to think with a kind of reverence of his mother, his wife, his children, was slowly but surely taught to respect other women and children and to prize the welfare of all those too weak to defend themselves; then to feel strongly his own duty to afford them pro- THE CATHOLIC CONGRESS. tection from wrong; then to see clearly that such protection could be adequately provided only by an orderly government; finally to recognize the value of this government, and to love and serve it for the great good it wrought. Feudalism itself gave to Europe fhe agency which converted feudalism into lawful society, but feudalism alone could not have given it. Closely analogous conditions have existed and now exist in many Mahometan countries. Their outcome has never been the same; no social regeneration has ever sprung from a harem, and that the unbridled license and universal violence of mediaeval times created homes, was due, not to feudalism simply, but to feudalism tempered and inspired by the Christian church. Yet between the church and feudal ideas there was for many genera- tions a life-and-death struggle, of all the more doubtful issue because to men of those days its significance was veiled. The church in the end transformed and thus overthrew feudalism, but feudalism tried hard to transform and thus stifle the church. The question as to investitures, which at last brought Gregory VII and Henry IV into open collision, was a phase in the scheme of reform by which that great pontiff strove to enforce celibacy and eradicate simony among the secular clergy. Whatever may have been the emperor’s imme- diate motive, in resisting this he was defending, more or less con- sciously, the vital principle of feudal society. Every civil or mili- tary ruler then purchased his authority of a superior and transmitted it at the same fixed price to his son; it was in the logic of events that this system must either be extended to archbishops and bishops or abandoned for judges and generals. The subjugation of the papacy meant the inevitable, if not immediate, feudalization of the clergy, and this would have as inevitably converted them into a caste of sacerdotal nobility, practically indistinguishable in manners and morals from the barons and knights about them. A church thus maimed and fettered would have been alike helpless and un- worthy as the champion of Christian morality, and the renaissance, if it came, would have softened only to further and more foully cor- rupt. The moral health, no less than the national life and political liberties of all the peoples of western Europe, hinged on the inde- pendence of the Holy See. If, then, this independence has cost so much and done so much more, he who questions its present and permanent value is bound to show clearly that we can spare what our fathers prized so highly and justly, and this no one has, to my knowledge, even attempted to do. The church extends to-day through lands unknown to the great Hildebrand; encounters enemies, obstacles, dangers, of which he never thought; employs agencies which to him might have sav- ored of miracle or magic; but, after all, she is still the same church and she lives in the same world; she preaches the same Gospel, she deals with the same human nature, and she needs now, as she needed then, a chief ruler who for what he does or leaves undone shall answer at no human judgment seat. Nineteen years ago the Italian government forcibly deprived Pius IX of all temporal authority. In doing this it professed a scrupulous regard for his independence as head of the Catholic Church, and, by the famous statute of May 13, 1871, entitled, “ Law Regarding the Prerogatives of the Sovereign Pontiff and the Rela- tions of the Church and State,” but generally known as the ‘‘Law of Guarantees,” it claimed and still claims to have assured this inde- pendence. The odium thcologicum is so insidious a bias, it is so hard where this may enter to represent fairly your adversary’s contention, that I prefer to set forth the purport of this statute in the language of one who aided in its enactment and wrote to persuade his readers that the Holy See had no reasonable ground for complaint respecting it. ‘ ‘ The person of the Pope, ’ ’ he says, ‘ ‘ is declared as sacred and inviolable as that of the king; to assault, incite to assault, insult, or use contumelious language regarding him, whether the offence consist in act, word, or any form of publication, are crimes to be punished pre- cisely as if they affected the king. Sovereign honors are to be every- where rendered to the pontiff, his palaces and person are to be guarded by his own guards. The apostolic palaces of the Vatican and Lateran and Villa of Castel Gandolfo are exempted from taxation and cannot be taken under the right of eminent domain. During a vacancy in the Holy See the personal liberty of the cardinals shall be absolute, and the government warrants the security and freedom of conclaves and ecumenical councils, and neither the places where these are held nor any building containing the Pope, whether his stay be per- manent or transient, can be entered by the police or other public force, unless at the request of the Pope, council, or conclave. The archives of the pontifical congregations or ministries are exempted from inspection, perquisition, or sequestration. The sovereign pon- tiff may attach ordinances to the doors of basilicas and other churches, and neither the police nor any one else can remove these. 3i Those ecclesiastics who are employed by him in his spiritual admin- istration cannot be called to account for anything they may do or say in that capacity, whether they are Italian subjects or foreigners. Foreign ministers accredited to the Holy Father and his agents accredited to foreign governments are to be accorded the full diplo- matic privileges. The Pope has a special postal and telegraphic service; he pays nothing for telegrams which he sends or receives, and minute precautions are taken to assure the secrecy of his corre- spondence. Seminaries, academies, colleges, and other Catholic insti- tutions intended for the education of ecclesiastics in the city of Rome and the six suffragan dioceses continue under the exclusive control of the Holy See, without any interference from the minister of public instruction. Finally a perpetual and inalienable endow- ment of 3,250,000 francs annually is inscribed upon the great book of the public debt in favor of the Holy Father.” I have used (with some freedom in translation and compression of statement) the words of this writer, not because he construes the ‘‘Law of Guarantees” as I should construe it, nor, if my information be correct, as it has since been construed by either Italian ministers or Italian courts, but because, if he errs, he certainly errs in the law’s favor. Taking his statement as true, admitting that the law has the scope and efficacy he claims for it, and that it has been or is likely to be so administered as to best promote its alleged purpose, could this law, or any measure on the model or of the order of this law, satisfy public opinion among Catholic laymen throughout the world ? If any great personages, civil or ecclesiastical, without the church or within, either openly or secretly caress the thought that the time has come or will ever come when this question may be an- swered in the affirmative, I tell them to lay aside these day-dreams; Catholics will never accept this law, or any law of an Italian parlia- ment, as assuring the independence of the Holy See. A law is the act of a sovereign affecting those who are his subjects, or at least, under his legitimate dominion; that a national parliament should pretend to legislate regarding the Holy See involves a denial of its independence. The writer from whom I have already quoted admits this. Replying to the objection that the ‘‘Law of Guarantees” had failed of its object, because it had not been accepted by the Pope, he says: ‘‘What need that he should accept it ? Was it an offer, a propo- sition, a project of treaty ? Since when have the laws of a sov- ereign state required acceptance by those whom they concern ? True, the law affected the Pope, and even accorded him some privileges of a sovereign within the state. But these privileges were accorded him whether or not he was satisfied with them, whether or not he saw fit to renounce his temporal power or to retain it in theory and his idea of his rights.” There was indeed, no need that the Pope should accept the law to make it binding on every subject of the Italian crown; if we admit that he is such a subject, then the laws of the Italian parlia- ment bind him as much if he disapprove as if he approve them, but in this admission is contained what Catholics do not, and can and will never admit. The matter of the law goes for nothing; we do not ask for him honors or rank, least of all, money, but freedom; we demand, not that he be granted privileges as though he were a sov- ereign, but that, since he is and always must be a sovereign, his existing rights as a sovereign be respected. It is not for a parlia- ment of 3^esterday to confer a patent of honorary precedence on the successor of the fisherman; pomp and external deference, wealth and even personal security have been always those things wherewith the Roman pontiffs could the most readily dispense. Nothing during the most eventful period of their marvelous history is more striking than the contrast between their immense strength as rulers of the church and their little strength as rulers of Rome. At the very time when monarchs came down from their thrones at his bidding, the Pope had not sufficient public force at his command to disperse a mob in the streets of his capital or secure his palace from intru- sion, and while the most powerful princes vied to hold his stirrup or lead hfs palfrey he was subjected in his own city to the grossest insults, often to the most shameful violence, from vulgar demagogues or factious nobles. Crescentius, Arnold of Brescia, Rienzi, Stephen Porcaro, were but a few of the numerous leaders of sedition who, for the most part, might have defied with impunity the papal author- ity had it not been sustained by the imperial arms. The claims of the Holy See to its temporal domain might be sustained by gifts from the Countess Matilda or Lewis I or Charlemagne or Pepin or, perhaps, even Constantine, Hut, as an eminent living historian has said, ‘ ‘The Pope had been * * * the victim, not the lord, of the neighboring barons,” until, at the very end of the middle ages, these claims were at last enforced by the sword of Caesar Borgia. 32 THE CATHOLIC CONGRESS. A writer whose ability and whose hostility to the Catholic relig- ion are equally conspicuous has said that when Catholics demand “liberty” for the church, they mean to ask for “power,” just as Clarendon pronounced the king of England, “as free and absolute” as any other monarch. Unquestionably liberty implies power. “No man is free who is not master of himself, ” and, in civilized society, at least, no man is master of himself who is not, in some sense, a master of others. But while the Pope’s power as a temporal ruler, or rather his right to such power, is proven by the teaching of history vital to his liberty as “free and absolute” head of the church, the practical realization of this power is shown equally clearly to be of little moment. It was of vast importance that he be held by Christendom the legitimate sovereign of his domicile; it mattered little that violence from within or without might deprive him for the time being of his lawful dominion. Every pope, to be true to the church and his great office, must inflexibly assert that no living man was his rightful superior, but it was nothing or very little that he who clung to these lofty pretensions should be besieged in St. Angelo by the Roman rabble or a prisoner in the hands of some re- bellious nobleman. The extent and the form of his power has changed often with the changeful ages, but his liberty must be for- ever the same, for it must be forever “absolute.” It is a less decisive but very grave objection to the “ Law of Guarantees” as a modus vivendi that acceptance of the position it creates for him would make the Pope ex necessitate rei not only a stipendiary of the Italian crown, but the leader of an Italian party. What one parliament can do another can undo, w'hat one has granted another may take away. A party already exists in Italy openly and bitterly hostile to the Holy See, to the church, to religion in any form; if he admits that his liberty depends on the law, then, to pro- tect himself against changes in the law, he must use his only effect- ive weapon — political agitation. In this connection it is well to recall, what seems sometimes forgotten in argument, that no canon of the church requires St. Peter’s successor to be found among natives of the land where he was done to death. The conclave is limited to no race or nation in their choice; to practically limit them by assigning to the papacy functions which only an Italian could assume consistently with self-respect or discharge with efficiency would be at least a dangerous innovation. It has been suggested that the more important provisions of the “Eaw of Guarantees” might be embodied in a treaty between all the great powers, and thus obtain an international sanction. I think this suggestion looks in the right direction. One day the inde- pendence of the Holy See may perhaps be warranted by diplomacy, but when it affords a solution for this great problem, diplomacy will be the mouth-piece of a practically unanimous public opinion throughout the Catholic, I may say, the whole Christian world; a public opinion which Italians will respect, not so much because they fear, as because they share it. A real solution will never be found in bargains between kings and cabinets, nor in the accidents of wars or revolutions. The ultimate sanction for the liberty of the Holy See must be neither military force nor the words of compacts, how- ever solemn, but the universal conviction among good men of all countries, that to violate it would be to wrong mankind. If I am asked to point out how the independence of the Holy See can be adjusted to the changed conditions of Europe, and especially of Italy, or what form or extent of administrative author- ity it must exercise to secure that independence, or by what prac- tical measures the desired end can be obtained, I decline the task. Non nobis tantas componere lites. Only those who cannot, or will not, look at all aspects of the existing situation can be confident in their ability to deal with it ; and I believe that no one can contemplate the past of the papacy without feeling that it savors Of presumption to forecast its future. To those who witnessed successive phases of its mighty conflict with the empire, a widely different outcome to that conflict must have often seemed not probable, merely, but an accomplished fact. Gregory VII said, almost with his last breath : “I have ever loved justice and hated iniquity, therefore I die forsaken and in exile,” yet the complete triumph of his cause awaited only the fulness of time. In these great questions God’s ways are not as our ways ; we may not live to see them answered, but we know that in His good season the answer will of a certainty come. Let us await it with the patience of absolute confidence; we are sure that the milk-white hind, so often doomed to death, is yet fated not to die. Neverthe- less, we are not to be passive spectators; in this great drama we have our humble part. Crude projects, petulant complaints, sweep- ing and uncharitable denunciations may embarrass the Holy Father, they cannot strengthen his hands; but we owe him in his trials a heartfelt expression of our loyal sympathy. Catholics do less than their duty if they fail to say, and to say so loudly and plainly that no one can even pretend to mistake their meaning, that the Holy See has been and is gravely wronged; that against this wrong they temperately but firmly protest, and will protest so long as it remains unrighted; that while the freedom of the Holy See is in jeopardy the church is not at peace; and that the sovereign pontiff in vindi- cating this freedom, not as a privilege to be given or withheld by any earthly power, but as an inalienable right embraced in his di- vine commission, has and will ever have the unwavering support of all his spiritual children. And for the Catholics of America I say this now and here. Mr.Onaiian : 1 ‘Before moving the adjournment of the congress, which is rendered necessary at this time by reason of preparations that are necessary to be made in this hall for the reception to-night, I desire, Mr. Chairman, that there shall go on the records of this con- vention a vote of thanks to Mr. Bonaparte, for the masterpiece he has just submitted to us, and also to Mr. Shea and Mr. Brownson for their papers. ’ ’ The question was put and the motion was carried, and at 4:30 p. m. the congress adjourned. SECOND DAY. The proceedings of the day were begun with prayer by the Most Rev. Archbishop Lafleche, of Three Rivers, Can. The chairman then said : “ Before proceeding with the business of the congress, I wish to make a short announcement. It seems that yesterday in the hurry of forming the committees, it would appear that certain sections of the country were omitted from the list. The chair wishes to state what gentlemen of the congress already know, that this convention must differ materially in every way from a political convention, and one of the greatest points of difference is that before we arrived here the names of the delegates and those who were to be present were entirely unknown to the temporary officers of this body. Therefore it was impossible for us to form the com- mittees with that pains and care which certainly would have been followed had we known of the presence of the gentlemen in question. I wish to say from the chair, and also on the part of the gentlemen who formed the temporary organization, that there was not the slightest intention to exclude any section of the country from the list of committees, or with respect to the officers of this convention. On the contrary, we were only too glad to welcome them all (ap- plause); and I wish further to state that any section of this country that has felt itself ignored in the matter of committees, or in regard to the vice-presidents or secretaries of this body, if they will kindly send up their names, the same shall be entered upon the permanent record which shall be published in full, of the proceedings of this congress.” (Applause.) Mr. M. D. Fanseer, of Logansport, Ind. : “ I move that a committee be now appointed by the chair, to consider and report upon the propriety and expediency of holding assemblages of the Catholic laity in every state in this Union annually.” Mr. M. J. McHugh, of Michigan: “ I second the motion.” Tiie Chairman: “Gentlemen, you have heard the motion. Will the gentlemen kindly put his motion in tire form of a resolu- tion, and it will be referred to the committee on resolutions, under the rules. The unfinished business will now be the order of the day, unless otherwise ordered. The unfinished business is the reading of the papers, and I now have the great honor of introducing to you the Hon. Honore Mercier, Prime Minister of Quebec, who will read a paper which he has prepared for this congress.” (Great applause.) CARROLL AS A STATESMAN. PAPER READ BY HON. HONORE MERCIER, OF QUEBEC. I consider myself particularly honored in being called upon to speak on an occasion which has brought together so many illustrious men. We have assembled in this historic city to do honor to a great prelate, men distinguished in every walk of life, whose names are honored throughout the civilized world, great churchmen and great ) V Honoris Mercier. Quebec, Can. William L. Kelly, St. Paul, Minn. 34 THE CATHOLIC CONGRESS. statesmen, whose wisdom in governing a mighty people is unequalled, warriors whose renown will go down to posterity, speakers and writers whose words are treasured up far beyond the confines of their own country, all alike eminent in their several spheres, many of them coming from foreign lands, but united together by the bonds of their own genius and by their admiration for a great cause and a great name. (Applause.) That I should be so honored as to be invited to say a few words in such a concourse I regard as an honor paid, not to myself but to the neighboring country from which I come (applause), and especially to the Province of Quebec, which I represent. It will not, therefore, seem strange to you, that appearing as I do for a great province in the Dominion of Canada, a province vast in the extent of its fertile land and destined to support a population greater than some of the largest of European kingdoms, I should regard the career of Archbishop Carroll (applause) in his relations to the state rather than in his relations to the church. (Applause.) Archbishop Carroll was, indeed, a great churchman; he was also a great statesman. His labors for the church which he loved, and their fruits, which have been told to you in magnificent language; the church which he erected on the free soil of America is to-day one of the greatest churches in the world, counting its members by millions, breathing the air of freedom to its fullest extent, and teaching by precept and example that nowhere is God’s work better done and man’s happi- ness better secured than where liberty, grand and universal liberty, is most respected. (Applause.) Freedom and authority, law and order, the duties of the citizen as well as his rights, that the fullest liberty can exist without license, that liberty brings order and not disorder, that the duty of govern- ment is to foster liberty and not restrain it, that well ordered liberty is the surest pillar of authority; these were the lessons that your fathers taught and sealed with their blood. (Applause.) To support them in their magnificent conception of self-govern- ment they had no stauncher ally, no more powerful friend than the great Archbishop Carroll. (Applause.) These indeed were perilous times! The fate of liberty, the fate of humanity were held in the balance! Had Washington (applause), Franklin, Carroll, and their illustrious brethren failed in the work which God had laid out for them, it would have been a dire calam- ity to humanity itself ! (Applause.) In Europe absolutism had triumphed; wars of religion, dynas- tic wars, wars of conquest and ambition had crushed popular aspira- tions and popular rights. Italy was divided among a few princely houses; German sovereigns sold their subjects to fight in the quar- rels of neighboring states; Russia was yet steeped in barbarism; northern Europe was governed by a hand of iron ; in ever}' state kingly power was supreme, unfettered by law, unrestrained by opinion. In France itself it was only certain classes which seemed to think of the duties of power and the rights of subjects, and these thinkers unfortunately were inspired by theoretical ideas, and, alash in too many cases by irreligious principles, ideas and principles not founded on real life and experience, taking man not in his nature as he was, but with imaginary qualities and imaginary faculties, a man of their own conception and creation, and founding thereon the- ories of government which were to end in the fearful cataclysm ot the French revolution. (Applause.) In England there was indeed a struggle founded upon truer principles, but it was rather a faint struggle among higher classes against kingly prerogative than of the people for popular rights. The house of commons was not a popular representative body; it was formed and ruled by the privileged orders, the nobility, and the landed gentry; the penal laws were still in force, the right of popu- lar assembly was denied, combinations of laborers and tradesmen were severely repressed, the right to vote was restricted to a small minority of the population, and it was a half a century afterwards, and more, before the house of commons was to be transferred into a popular assembly, and, following the example of America, the government was to become the government of the masses and not of the classes. Even the statesmen who then in the house of commons con- tended for a small measure of popular rights were inspired mainly by their own interests, and would have imposed upon America laws and burdens which they rejected for themselves. If George III desired to govern America by autocratic decrees, he had in the ministry and commons of England a powerful majority to support him in the methods and measures of tyranny. It was indeed a great crisis for America and the world! Had the ideas which then inspired kings, statesmen, and legislators of the old world prevailed in the new, had your forefathers misunder- stood their duty, had they faltered in its performance, tyranny, like a pall, would have spread over the world; and not America alone, but Europe and the civilized world would to-day be struggling to break the chains, to rise out of the slough of despondency to see the Sun of Freedom, which on this day, because of their heroism illumines your continent and sheds its rays wide and far, beyond the oceans which encompass your land. (Applause.) In that grand and glorious work Archbishop Carroll had no small share. (Applause.) His mind was not warped by old-time beliefs and traditions; broad and expansive, his genius understood that man’s intellect and will, being free in conception and exercise, and that the only restraint to be put upon them was that imposed by God's law and required by the condition of man, living in com- munity with his fellow-men, where all would be free to act in the pursuit of happiness, limited only by the rights of others. Such were the ideas held by Carroll and the illustrious founders of your constitution. Your Declaration of Independence (applause) was a revelation to mankind. Acknowledging that the rights which it proclaimed came from God, as the source of all government and of all authority, it laid down in no uncertain language the principles upon which the greatest amount of liberty should be exercised by the people with the amplest guaranties lor order, peace, and security of life and property. Perhaps no man in that day did more for the American cause than Franklin, and Franklin was the intimate friend of Carroll; in America, in England, in France, Franklin, by voice and pen, was one of the noblest champions of the rights of your country; his diplo- matic skill was such that he met and overcame the trained statesmen of Europe, and his genius grasped with unerring judgment the true principles of government; how far the sound learning of Arch- bishop Carroll, his logical mind, his sense of justice contributed to instill into the mind of Franklin and his contemporaries those true and grand principles no pen can tell; but we have it proven that he was the trusted counsellor of the fathers of your country, and if his brother Charles, in signing the Declaration of Independence, risked in the service of his country his immense possessions, no less generous was the great archbishop in devoting his great talents, his immense influence and ceaseless labor for the benefit of his fellow- countrymen. (Applause.) To members of the Roman Catholic Church it was in truth a dispensation of Providence, that Archbishop Carroll did in that day such good service for his country; and that his influence was com- mensurate with his services; and I might add, equally providential was it for all creeds and faiths in America that his voice was heard. These were still days of religious persecution; the hatreds roused in Europe by long years of religious dissensions and warfare were not yet allayed; the statutes of every country yet contained laws directed against the liberty of worship; men who denied infal- libility to the Roman Catholic Church claimed for themselves the right to control the faith of others, and the world saw the strange spectacle of governments, founded for temporal purposes, making laws for the spiritual wants of the people; not daring to claim that they were inspired by God, yet promulgating doctrines and creeds denying to others the privilege of doing as they were doing them- selves in foiming their own systems of religious worship. America was not yet free from these prejudices, and before Car- roll’s influence had been felt, before his genius had imprinted upon the public acts of his countrymen the stamp of his liberality, the congress of Philadelphia protested against the Quebec act passed by the house of commons of England, which granted freedom of wor- ship to the Roman Catholics of Canada. This imprudent protest was not without its effect upon the struggle for American independence, and upon Archbishop Carroll himself; when he, with Franklin, Chase, and Charles Carroll, was deputed to Canada to arouse the sympathies of its people in favor of the revolted colonies, they found everywhere that this protest of the Philadelphia congress had indisposed the people; and the French Canadians remained neutral in the struggle — there being onlyonehun- dred and fifty in Burgoyne’s army — and did not join, as might have been expected, in a war which was to be so fatal to their hereditary enemies. (Applause.) But this mistake was nobly repaired; when the time came to affirm true principles, to lay down the foundations of your govern- ment, the broadest, the largest liberty was proclaimed, and to-day we see in your republic the magnificent spectacle of sincere men, differ- ing in religious belief and practice, united as brethren in their love of country, in their devotion to the principles of civil and religious liberty. (Applause.) THE CATHOLIC CONGRESS. 35 In no cause was Archbishop Carroll more zealous than in the cause of education. True, knowledge in itself will not elevate man- kind above the frailties and passions of humanity, but knowledge will tend to make him more refined, more intelligent, more capable of knowing his duties and rights as well as the duties and rights of others. If to knowledge be joined virtue and religion, we will have quite a perfect man; a man in whom all the faculties, moral and intellectual, have been cultivated. In him shall we find the good citizen, the brave soldier, the honest statesman; under no form of government are virtue and intelligence more necessary than under the republican; there the citizen becomes a statesman, for to his judgment is submitted, as a final issue, the decision of all ques- tions of government; by his vote he participates in legislation, and as he will have understood his duty and performed it, so will the government be, which he and his fellow-citizens will have given to the commonwealth. (Applause.) No grander service could be rendered to your country than that which the Roman Catholic Church is rendering to the United States on this auspicious occasion in laying broad and deep the foundations of a grand Catholic university; no greater monument could be erected to the memory of Archbishop Carroll, no more splendid cel- ebration of his centenary could be imagined. In the city hallowed by the name of Washington (applause), in the capital of the freest people on earth (applause), where the interests of sixty-five millions of people, of hundred millions of people, are to be decided by the wisest and best of your land, the Roman Catholic Church, in this year of grace, makes to your country the magnificent gift of a great university, where science and art, where religion and morality will ever find a home, and where your people will learn the grand lesson that loyalty to God means lo3 7 alty to the state. (Applause.) As in old Catholic times, the church had established in England and France, Germany and Italy, universities where the students were counted by thousands, and where all the science of the times was taught by the most learned and most skilful of professors that the age produced, so here in the nineteenth century, in free America (applause), the church continues her old policy, ever the same, of cultivating in mankind the highest faculties in their grandest devel- opment, and gives to the students of America a seat of learning where the work of your colleges will be completed, where will be prepared for the future the men who, in the professions, in public life and private life, in pulpit and senate, in conjunction with hon- orable and honest men of other creeds, are to form the public opinion of your country, who are to educate your fellow-country- men in the highest and noblest principles of freedom, equality, and justice. We, on our part, in our province of Quebec, are determined to be guided in public matters by justice; we believe in justice pure and undefiled; justice on all occasions and under all conditions; justice with all its responsibilities and all its consequences; justice not simply for the present and the future, but justice for the past; and where its precepts have been overlooked and forgotten, we believe in going back and repairing injuries done, and discharging debts unpaid; we understand justice as St. Thomas understood it: Virtus moralis disponens voluntatem ad perpetuo utiicuique redden- dum jus suum secundum cequalitatem: “A moral virtue disposing the will always to render toothers their rights according to equity.” (Applause.) . Thus when the Protestant minority of lower Canada demanded the right of educating their children in their own schools, according to their methods and religious ideas, and with their own taxes, the French Canadians and Roman Catholic people, my own country- men, I am proud to say, hesitated not one moment (applause), but fully and freely granted unto the Protestant minority their separate schools and the absolute right of governing them, as in their opinion it might seem best for them, for the moral and religious welfare of the Protestant population of the country. (Applause.) In the same spirit, with ho intention of undue favoritism, with no notion of overriding the rights of others, but for justice’s sake and justice alone, unicuique reddendum jus suum secundum cequalitatem, we gave back to the Roman Catholic Church, through the order of the Jesuits, the property of which they had been despoiled by the same George III, who would have despoiled your fathers of their liberties and rights. The Jesuits’ estates had been taken from the order, no compen- sation had been given in return; we therefore considered that we had no true right, no moral right, to retain possession of these estates; true, the law was there, we had a legal right to sustain us, no court could have forced us to return the property; but there is a law, a higher law flowing from nature, and nature’s God, which told us that we had no moral right to these estates; our title before the courts might be good, but was it good before the supreme law of equity? We thought not; we disdained to accept the doctrine of fails accomplis , we considered ourselves released by no statute of limitation, by no prescription; finding we had no claim before God, we would not avail ourselves of our claim before man, and of our own free will we made an act of restitution of which we are proud, and which I am confident history will not condemn. (Continued applause.) We in Canada have done much for education; we are proud of our colleges and our universities; when in years gone by, you had not the facilities which you now possess, how many of your young men sought in Canada the blessings of a Christian education! How many priests and laymen have been sent forth among 3-011 by the Seminary of St. Sulpice; how many 7 have left the halls of St. Mary’s College, at Montreal, to spread among your people the blessed knowledge which they 7 had acquired in my Canadian home, in my Alma Mater , with which so many dear associations are en- twined in my heart! And if we cannot hope to found in our northern clime such a university as you are now establishing, we can boast that many 3 r ears ago, as far back as 1852, our bishops and our states- men had built in the grand old city of Quebec, the Faval Uni- versity,- which has done and is doing in our midst a work by which we all profit and of which we are all proud. (Applause.) As our colleges have in time past fulty and generousty given to your people the benefits of education, let me express the hope that you will be equally generous, and that in the annals of the University of Washington, Canadians will not be strangers; and that as pupils and professors they 7 will ever find a ready welcome, and that the two peoples, united by so many ties already, may find a still closer bond of union, in seeing their children studying the same sciences, in the same halls, under the same masters, for the love of God and for the love of country. Among the many beautiful poems with which he has enriched your literature, your great poet, Longfellow, has produced one which seems to me most appropriate on this occasion. He applies his address to the ship of the state; I would extend its meaning and apply it to 3 r our university likewise. It seems to me that the prosperity of your university is so bound up with the prosperity of y 7 our glorious Union, that y 7 our love of countty is so mingled with your love of religion, that the prayer uttered for the one must of necessity apply to the other. And to your country as well as to y 7 our university, to their union, I would say 7 : Sail on, O Union, strong and great! Humanity with all its fears, With all its hopes of future years, Is hanging breathless on thy fate! We know what master laid thy keel, What workmen wrought thy' ribs of steel, Who made each mast, and sail, and rope, What anvils rang, what hammers beat. In what a forge and what a heat Were shaped the anchors of thy hope! Fear not each sullen sound and shock, ’Tis of the wave, and not the rock; ’Tis but the flapping of the sail, And not a rent made by the gale! In spite of rock and tempest’s roar, In spite of false lights on the shore, Sail on, nor fear to breast the sea! Our hearts, our hopes, are all with thee, Our hearts, our hopes, our prayers, our tears, Our faith, triumphant o’er our fears, Are all with thee, — are all with thee! (Applause.) Mr. Edward F. Fagan, of New York: “Mr. Chairman: I have a resolution here with respect to the paper just read by the Hon. Honore Mercier, which I ask unanimous consent to offer at this time.” The resolution was read, as follows: Resolved , That the representatives of the American Catholic Congress here assembled tender their cordial greetings to the people of the neighboring government of Canada, offering their grateful acknowledgments and congratulations to her for the warm senti- ments of regard and love entertained by her for the people of our republic, as expressed by the noble utterances of her worthy 7 son and sterling representative. Premier Mercier. (Applause.) 3 6 THE CATHOLIC CONGRESS , Mr. Onahan: “I move that the resolution be adopted.” Mr. M. W. O’Brien: ‘‘I second the motion.” (The question was put and the resolution was adopted by unanimous vote.) The Chairman: ‘‘Before proceeding with the regular order, which is the reading of the next paper, I have the honor to introduce to you, Mgr. Gadd, who comes here from England as the represen- tative of the distinguished Cardinal Manning, archbishop of West- minster. ’ ’ Mgr. Gadd said: 11 Mr. Chairman and Gentlemen : I do not feel justified in occupying the attention of this convention, when you have so much to do this morning, but this much I must do since the Governor Carroll has called upon me. I desire to ex- press to you the cordial feelings of His Eminence Cardinal Manning, the cardinal archbishop of Westminster, whose representative I have the honor to be, and of Bishop Vaughan, the distinguished bishop of Salford, who has done so much for the colored people on this part of the continent, whom I have also the honor to represent, and to con- vey to you their feelings of deep respect and heartfelt congratulation on this noble congress at which I am present this morning.” (Ap- plause. ) The Chairman: ‘‘The next paper will be read by the Hon. Peter L- Foy, of St. Louis.” (Applause.) Mr. Foy: ‘‘Permit me one word of explanation before I begin to read the paper. Originally I was appointed to read a paper on ‘Charities,’ but at a meeting held in Detroit, where there were several bishops present, it was suggested that everything that could be said about charities had been said, and that it would be better for me to take up the subject of philanthropic movements generally. I deferred cheerfully to the suggestion made by the bishops in De- troit, and therefore I read my paper on philanthropic movements in general. I will have to invite your attention to an order of ideas which is practical, and which belongs to the present, and which especially belongs to the masses, more than to the classes.” (Ap- plause. ) THE NEW SOCIAL ORDER. FOURTH REGULAR PAPER, BY PETER L. FOY, OF ST. LOUIS, MO. Time, we are told, is the greatest innovator. At present his innovations increase and multiply exceedingly. Human activity (personified as Time in Bacon’s apothegm), the great author oi change, grows daily in volume and intensity. The religious, polit- ical, social, and industrial systems in which we live, move, and have our being are such highly complex causes that we often fail to see them in their true light. Their proximate effects cannot be dis- cerned with much degree of clearness, nor their secondary ones pre- dicted with any degree of probability. We do not know ; we can but guess, and our guesses are various, and at best but faint and flickering adumbrations of coming events. We are seldom able to divine the issue of any great crisis or its permanent results. Never- theless, all is not hidden. We see the forms of the actual “ domina- tions ” looming through the smoke of battle and feel their overwhelm- ing pressure. We catch glimpses now and then of the form and physiognomy of the coming power. Some phenomena are so con- spicuous as to catch every eve, and their significance is so obvious that no one can miss it. The two most conspicuous developments of the modern world are the democratic and industrial movements. In the foremost nations, political power is now practically vested in the people. The era of democratic ascendency and rule has set in with irresistible force, and in all human probability will last as long as civilization itself. It is true, we may yet discern here and there on the horizon’s rim the golden round of sovereignty on the drooping brow of emperor or king, but it is no longer the symbol of sovereign power. Demos is mayor of the palace, the power behind the throne, greater than the throne itself, which, together with the crown, he will one day send to the national museum, or offer at public sale for the benefit of the national treasury. It is true, also, that he has not yet quite come into his inheritance in the military monarchies — that he is cabined and cribbed, confined and terrorized — encompassed round about with bayonets and tyrannical laws — in those states, but, never- theless, his advent to supreme power is but a question of a few short years. In America the new order has completely superseded the old. The sceptre passed long ago into the strong right hand of De- mocracy, and is wielded with vigor and sometimes with wisdom. The name of that sceptre is the ballot. His thunder voice is called public opinion. If the political state of our own country and that of Europe are not exactly alike at the moment, owing to the survival in the latter of royal, noble, and other titles which are no longer wedded to power or authority, and the domination of physical force embodied in armies, the social life of the rich all over Europe and America is the same. From St. Petersburg and Moscow to Paris and London, to New York and San Francisco, to Mexico and Buenos Ayres, the wealthy classes lead the same luxurious, self-indulgent life, eat, drink, and dress in the same fashion, cultivate the same tastes, pursue the same round of pleasures, and indulge in the same gilded dissipations. The masses in Europe have one or two traits in common — they are all toil-worn and poverty-stricken. Toil-worn and poverty-stricken men and women may be found in America, too. At home as well as abroad we sacrifice to idols, chiefly to Mammon, ‘‘the least erected spirit that fell from heaven,” whose numerous shrines are thronged with votaries and served with competitive zeal by Jew and gentile. Looming up in the midst of us, though in lesser proportions, is that other Titan of the age, organized industry. Democracy is the embodiment of all, and therefore includes the multitudinous person- nel of industry, organized and unorganized, and all other classes; but if the greater power sways the sceptre of legislation, the Demiurgus of organized industry wields a magician’s wand. His empire extends over matter and force, both of which he makes do his bidding. Earth and fire and water obey him. The lightning, swifter than light, he has trapped and domesticated. Enriched with a knowledge of the laws of nature, and of the relations of numbers and plane figures, and armed with the tool, and the labor- saving machine, which is a multiple of the tool — equipped with all these, gifts of the Magi, and hierophants of the elements, and the soul of the elements — force — from Prometheus down to Morse and Edi- son, from Tubal Cain down to the alchemists and Bessemer, from Pythagoras down to Copernicus, Galileo, Newton and La Place, from Euclid and Archimedes down to Watts and the mechanicians, engineers, chemists, and all the other masters of applied science, the hundred-handed giant of organized industry — the ten thousand thousand-handed, rather — achieves new and wonderful things, con- tinually turning inert matter into objects of utility and beaut}', the old into the new, the simple into the complex, the few into the many, the little into the great, bringing the far near, running a win- ning race with the hours, assimilating and harmonizing here, differ- entiating and specializing there, raising every symbol in mechanical science to a higher and still higher power, recreating or miscreating the surface of the earth, as the case may be, and the things erected on it. He is the poet, the maker in the world of sense, and his alphabet is composed of things, not signs. He is, also, and not sel- dom, the ‘‘Anarch Old,” the miscreator, because the divine light of reason, which is the very pulse of the aggregate machine, the cosmic principle which coordinates and unifies the diverse elements and the thousand parts, and gives them organic harmony, is still subject to irruptions of the primeval lawlessness and darkness. Madness may fall on the many, as on the one. The same highly organized industrial and commercial system which extends over western Europe and Germany, overspreads this country also. The field of skilled labor and manufacturing enter- prise is wide and varied, and the living and mechanical forces, and the intellectual activities operating in it and through it are mani- fold. Their fecundity of production in united action is so great that the statistician’s figures in that branch of political economy which deals with production and consumption, are a good deal like the astronomer’s, when he tells us of the distances of the heavenly bodies and the number of the invisible stars. This power will grow, for new discoveries will be made and new machines invented. Commerce follows manufactures, in spite of all impediments. What is the culmination and grand result of all those agencies of produc- tion and distribution? I answer, The creation and concentration of boundless wealth in the cities, and a corresponding increase, con- centration, and condensation of the children of toil at the same points. Wealth beyond all that fables yet have feigned flows into the spacious reservoirs of Dives. Landlords, bankers, brewers, distillers, railroad owners, mill owners, iron and steel manufacturers, mine owners, patent owners, and various other denominations ot monopolists and privileged count their fortunes by millions and tens of millions. Those high priests of Mammon have apparently no higher mental endowment than other men, and the sinister con- THE CATHOLIC CONGRESS. 37 tingent of them have no moral worth, and not a few belong to the category of dicers and blacklegs. The thimble-rigger and the mar- ket-rigger are birds of a feather. The millionaires are not a numer- ous class. Half the wealth of the United States, for instance, belongs, it is said, to 30,000 persons, the other half to the 64,970,000, who have been so largely instrumental in producing the whole. Whether this be so or not the disparity is monstrous, and we may be sure, it is still more so in the old countries. I but repeat a primary precept of the moral law when I say that we all have equal rights to equal or unequal things, as the case may be; and state but a commonplace of political economy when I say that the interests of capital and labor are the same in the long run. But whether by the operation of natural occult causes, or by human design (chiefly by the latter, I believe), the inequality of things may be too extreme because unjust. In the partition of the net product of industry between labor and capital, for instance, either may get more than its proper share, to the detriment of the other necessarily, as well of the gen- eral interests. The favored one will prefer immediate to remote gain. Unfair division must have been the rule in the past, or the contrast between the two great divisions of society, the rich and the poor, would not be the astounding spectacle it is. The contrast is too violent. The positive pole is too much of a plus and the nega- tive too much of a minus quantity. Undoubtedly this condition has been partially brought about by statutory enactments and other arti- ficial means. Centralization is unquestionably a law of the indus- trial as well as the political movement, but the accelerated speed of the centripetal tendency in recent times is attributable not to natural, but to civil law. Capital and enterprise gravitate to certain favor- able points, bringing the multitude in their train. Wealth and population increase, but wealth more than population, and distress more than wealth, The great city lifts its tower-crowned head and becomes a centre of attraction powerful as the mountain magnet in the calendar’s tale, a seat of science and art, a scene of fashion, luxury, and pleasure, and too often a hot-bed of licentiousness. The centralizing tendency of things in general is stimulated by the lucrative privileges which wealth never fails to win from the govern- ment. The cities are the foci of the new ideas and of the intel- lectual activities and enterprise which essay to realize them in action and object. They possess subtle powers unknown to the rural population which are periodically called into play in the policy ot the state for the benefit of private or corporate interests. Capital, in alliance with the most influential political party, whose leaders it never fails to corrupt, always obtains the franchises and privileges which it covets. The centripetal tendency, as it is revealing itself at the present, is manifestly the resultant of a composition of forces, not the least potent of which are the acts of congress, the state leg- islatures, or the city councils. That the maximum of the move- ment is not yet attained, is deducible from what is happening every day. The formation of “trusts,” in which the unit is an aggrega- tion of millions of capital, and the trust itself a confederacy, is the latest development, but who shall say it is the ultimate one? Some of the great manufactories in Europe employ many thousands of hands. M. Schneider, of Crusot, for instance, employs 15,000 men, and Herr Krupp, of Essen, and Sir William Armstrong, the English gun maker, quite as many, if not more, in the production of destroying agencies — guns and munitions of war. There are many other factories of the same kind in France, Germany, and England. The central movement of capital and industry may be said to extend to sea as well as land. It rides the wave to explore the sub- marine abysses, and lays thousands of miles of cable on the plateaux, gulfs, and ridges, leagues and fathoms down. It has substituted steam power for the changing winds. It has multiplied and transformed the transoceanic passenger vessel into a fleet of huge hotels, carrying each 2,000 souls, twenty knots an hour. We may add that it influences domestic traffic as well as le haut commerce and manufactures — witness the retail entrepots, with their multifarious assortments, which are crushing out or absorbing the small shops, and the handicrafts. The creation and concentration of wealth and the collateral movements thus go on incessantly. The miscellaneous multitudes of both sexes, young and old, working in conjunction with ma- chinery moved by steam and kindred motive powers, and supported, supervised, and directed by capital, are of course the agents of all artificial production. The same unjust abnormal relations between employers and employed prevail throughout Europe and America. We witness the same extremes of conditions — the same Serbonian bogs of penury, destitution, and despair on the one hand, and the shining heaps of superabundant gold on the other — the same black shadows and high lights, in the picture of the mercantile and manu- facturing countries. The volcanic energies of American life, com- bined with the natural riches of the land, develop centreity with unrivalled rapidity. We see new cities springing up to adult stature, and old cities (old in our chronology) doubling their population in two or three decades. San Francisco, a great metropolis of 400,000, is about fifty years old. Denver, which is one of the most beautiful cities on the continent, and which promises to be one of the largest, is about thirty years old. The growth of Kansas City, the eyrie of far western enterprise, is not less marvelous. New York is a huge aggregation, numbering perhaps two millions, and next to Eondon, the greatest emporium in the world. Philadelphia counts more than a million; Chicago more than three-quarters of a million, and St. Louis more than half a million. Baltimore, Cincinnati, Pitts- burgh, Louisville, Nashville, Atlanta, and, in short, all the impor- tant places, continue to grow. If we look across the oceau we see London, through her smoke and fog, swarming with her five millions. Paris has more than two millions, Berlin a million and a half, Vienna twelve hundred thousand. There are besides the great manufacturing and trading centres — Liverpool, Manchester, Birm- ingham, Leeds, Glasgow, Liege, Antwerp, Bremen, Lyons, and others. All are stored with wealth and clothed with splendor, stud- ded with palaces — studded also with barracks, jails, poorhouses, and hospitals. Dives has also besides his palace in the city, his palace or palaces in the country, surrounded by Elysian fields, where the sea breeze chastens the torrid season, or on wind-swept grouse moor or prairie or mountain crest, or in the midst of his ances- tral oaks or remote deer forest. All this is well enough in the abstract, and would be in the concrete if the condition of Lazarus and his tribe, and of the sons of labor, whose touch is the one alchemical virtue that transmutes all things into gold, were free from want, ignorance, and squalor— if health and modest plenty and the homely pleasures dwelt in the narrow cottages as household gods, not visited it at long intervals as flying guests — if provision were made that none should suffer want and that when the time came, the bruised reed should not be broken. The lofty mansion and its surroundings, the foliage and floral bloom, indigenous and exotic in the vernal season or when October clothes tree and shrub with russet, purple, crimson, and gold, which the envious gust strips off and shrivels and withers as he showers them on the sward ; the light and shade and brooding quiet, and all the other charms of garden and woodland, have salutary greetings for spectator as well as owner, and for soul as well as sense, and like the Pleiades above shed sweet influences, as indeed, according to the high authority of the poets,* every wild flower and forest tree is capable of doing, if we are but in the right mood to receive them. The abuse of riches, the unequal apportionment of profits which are the ele- ments of riches, are the grievances of which the commonalty justly complain, as they are the prime incentives to those spoliation schemes and socialistic movements which aim at the confiscation of landed property and the total destruction of the existing order of things. Learning and science, letters and arts, are largely indebted to private wealth; so is every form of charity. Individual endowment has founded and will continue to found many a famous school, many a spacious hospital and asylum, many a noble church, many a treasure house of natural history, sculpture, and painting. Even when spurred on by selfish motives, private and corporate wealth do many things that contribute to the general culture and well-being, redeeming waste lands, planting new industries, importing superior breeds of cattle, horses, and sheep, importing beautiful statues and pictures, useful and ornamental plants; building railroads, telegraph lines, palace hotels, and “floating palaces.” I neither meditate nor pronounce any anathema on riches, which is but another name for capital — an indispensable factor of production and the well-spring of wages. I maintain that the growth of capital ought to accom- pany or exceed the growth of population, if the interests of labor sre to be advanced. If the amount of active capital declines, absolutely or relatively, a lower wage is inevitable. I contend that rich men, and a certain proportion of very rich men, that is, capitalists, are an essential element of the body politic, because an essential element of progress. Without knowing it, perhaps, they translate a good deal of poetry into fact and object and turn ideal scenes into visible idyls, or they ‘ ‘ decree ’ ’ them done in the masterful manner of the eastern potentate, t which is practically the same thing. They hold the *See the opening of “Endymion” and almost any part of the “Excursion.” f“Kubla Khan.” 3 « THE CA THOLIC CONGRESS. keys of the workingman’s paradise — permanent, remunerative, invigorating employment — but unfortunately, at the best of times, the gates are held ajar, and but comparatively few of the working men are admitted. I do not deny that the rich are getting richer, but I do deny that the^ poor are getting poorer. On the contrary, the circle of comfort, competency, and intelligence is widening slowly — too slowly — though the outer darkness may be dense as ever, and vexed as ever with weeping, wailing, and gnashing of teeth. The questions now before the American people (they are less political than social) are the most important since the slavery ques- tion was decided. In England, the combined socialist and labor movement is the most important since the era of the ‘ ‘ Great Rebell- ion in France, since the revolution; in Germany, since the Napoleonic conquest. The accusation and indictment which the proletariat urge in the forum of all nations is that the capitalists, in the broad sense of the definition, take or get more than their due proportion of the fruits of the earth and all industry, and in addition absorb the whole unearned increment, whether coming from land or other monopolies. I am bound to say the charge is but too well founded. All the facts and phenomena testify to it. How else could there be squalid misery and an infinite amount of it at one end of the scale and excessive riches at the other ? It will not do to attribute the condition of the poor to themselves — to their improv- idence, idleness, and intemperance, etc. The proletariat, as a body, are not demoralized, for they are willing and able to work, and live by work when it can be got. Their occasional lapses from sobriety and thrift, and the dissipated habits of some, are in no small degree caused by their wretched, sordid environment, which has been built around them in iron circles by the same blind destiny that flung the golden fleece round their antipodes in the social sphere. If the question of morality should be raised between the two, the debate would never end. Each has its own sins to answer for, and those of each may be put into the scale against the other’s; but when the few, trailing their vast possessions, are weighed against the naked many, the landless, the moneyless, the thirty thousand against the twice thirty millions, the scales no longer balance. The thousands, loaded down with the world’s goods, are heavy, the millions, light. The gold outweighs the flesh and blood and, a fortiori , capital out- weighs labor. To adjust or readjust the balance, to establish a permanent equilibrium between capital and labor, or more broadly, between the millionaires, the toiling masses, and the public at large, without infringing on the just rights of any is the chief problem of political science in this, our day and generation. The undue pre- ponderance of one class in public affairs and society movements generally, like the unconstitutional preponderance of one branch of a government at the expense of the others, is the fruitful cause of morbid unrest, chronic agitation, and revolutionary change. The people are instinctively opposed to plutocratic ascendancy mote than to any other, because plutocracy never hesitates to employ bribery for the attainment of selfish ends, and leans on corruption as its most powerful auxiliary. Furthermore, undue aggressive prominence, inordinate covetousness, loud ostentation, overweening pride, and frivolous exclusiveness — the most marked characteristic of the nouveaux riches — are universally disliked, and the caste themselves bitterly envied and loudly cursed. Class pride and the vices inher- ent in caste have brought down old aristocracies, and are darkly dangerous to the new in the new democratic and industrial era. To restore and maintain the equilibrium of the different powers of the state, of the different classes of the population, is simply to restore and maintain the healthy condition of the state and secure the stability and improvement of its institutions. This rule applies to the natural body as well as the body politic. The harmonious workings of the different organs, the maintenance of the equation of waste and nutrition, are the conditions of health. The frequent disturbance of these normal relations — the feebler action of some organs, the excessive activity of others — means disordered func- tions, the decay of the organism, and dissolution. To wisely coor- dinate the special and public interests, to place and maintain each part of the community in its proper place and in just relation to the whole, or, more correctly, to repress all class usurpation, whether the class be workers or employers, is, I repeat, the desideratum of the new statesmanship and the problem of the age. Mere part}' politics are passing out of date into the limbo whither have fled the ghosts of slaver}^ and the alien and sedition laws. The democracy has the severest of its Herculean tasks before it, for the great social question which is the integral of the labor question, the educational ques- tion, the state charities question, and the temperance question will dwarf all other issues, and on the satisfactory solution of it the welfare and healthy progress of the American people depend. After we have seen the earth and the glory of it from the top of a high mountain, as it were, after we have gazed on one famous metropolis after another, with all its treasures, on the cloud-capt tow- ers, the gorgeous palaces, on the gardens of Epicurus and the groves of Academe, on the flaming blazonry which pride, pomp, and luxury fling from their lofty battlements, after we have noted all this and every other dazzling spectacle that the luminous panorama unfolds, and gloried in the more substantial achievements of skilled labor, science, and art, in the innumerable inventions of our wondrous mother age, iu all the triumphs of our material civilization, can we yet dare to cry out from the watch tower, All is well ? He were a false sentinel who uttered that cry. No! all is not well. The na- tions are smitten with organic ailments, the consequences of those very policies, pursuits, and ambitions which in making them popu- lous, haughty, and opulent, have made them more corrupt, more formidable to one another, and most dangerously oppressive to their own citizens or subjects. In Europe to-day there are millions of armed men, idling away their time, passing dreary lives in camps and barracks and vessels of war, who have to be supported by the working people, because they themselves toil not, neither do they spin. In time of war these millions mount to Avelve or fifteen and their business then is to destroy life and property and as an imme- diate consequence ravage the conquered country. Those immense armaments on sea and land and the wars have created and continue to create immense public debts which devour the earnings of the workman and entail a perpetual mortgageon posterity, which means on the working people, generation after generation. There was a probability at one time that all the nations of Christendom would constitute a Christian confederation and that international disputes would be settled by the arbitration of the Apostolic See. But the Reformation rooted out that sublime idea and planted international discord and the seeds of perennial strife in its place. We are slowly learning that war, though sometimes necessary, is a calamity and a curse; that military grandeur is too costly a luxury, aud that mili- tary glory is dearly bought, without counting the families made desolate, or the limb-shattered survivors and permanent invalids. Society in truth is fundamentally disordered, as we cannot help seeing. The physical ills have their sources iu the pride aud ambi- tion inherent in empires and military states and the ignoble pas- sions and licentious appetites of our nineteenth-century aristocracies and their satellites and sycophants. Mammon has our aspirations and energies in thrall, and luxury and sensuality follow in his train. Where these dwell and reign all the powers of the nether world congregate. Those renowned cities and marts, seas of light apparently on the earth’s surface — man-made constellations, so to speak — abound in maelstroms of poverty, pestilence, and crime. Famine and his evil brood, drunkenness and his still more evil brood stalk through street and alley, night and day. Blameless indigence and tottering old age are doomed to the haunts and hovels — the cellars and the garrets — wherein leprous disease and habitual criminality make their squalid lairs, because there is no shelter outside the workhouse or the lazar-house. The magnitude of the urban pauper element is an unknown quantity, and so is the number of charities, religious and voluntary, including the host of alms givers, which try to cope with it but fail to do so, because the sooty flood of Acheron, welling up from bottomless depths, overflows every breakwater. The char- ities and charitable institutions of all kinds, at home as well as abroad, are always overtasked. In the sum, they are utterly inade- quate to meet the calls on them. Paupers, mendicants, criminals of all grades — the outcasts of both sexes — constitute a considerable proportion of our own civic populations. The criminal classes are largely recruited from the wandering tribes of the streets — the loaf- ers, hoodlums, tramps, etc. Next to them come the petty peddlers, and pickers-up of unconsidered trifles, of which the chiffonier, the match seller and the gutter snipe are the types. Far outnumbering both are the hordes of unorganized, unskilled labor — able-bodied men, who ask at first but for employment, which they do not always get, and which when they do get is generally but casual, and whose condition at best is precarious because sickness or enforced idleness reduces them to absolute destitution, and these con- tingencies are frequent in their lives. They stand at all times on the brink of the abyss, and fall into it like the travellers on lower the bridge of life in the vision of Mirza. In the best of times they are compelled to accept the minimum wage which the law of supply and demand prescribes. This applies also to the branches of skilled labor, especially to the • work of men and women and children in sweating shops and factories. All those are “objects of charity,” but not necessarily entitled to alms all the THE CATHOLIC CONGRESS. 39 time, or support at the expense of the public. They are, neverthe- less, entitled to the protection and provident care of the state, be- cause they are unable to protect or always provide for themselves. Special legislation for any class, except the classes which by reason of their condition are incapable of protecting themselves, is radically vicious. Hence it is that I leave out of account the various catago- ries of skilled labor — the artisans, the artificers in the precious met- als, engineers, printers, mechanics, the house building, house decorating and house furnishing trades — in short, all who minister to cultivated tastes or the special wants of the rich, because in this country, at least, their remuneration is liberal, and if it be not, the remedy is in their own hands, and what they can do for themselves they ought not to ask the state to do. They are for the most part intelligent, provident, and independent, and cannot by any strain be included in the proletariat. They are, furthermore, well organized in trades unions and other societies, and considering their voting power and their general unity of action, or at least potential unity of action, they should be and undoubtedly are well able, if they will, to protect themselves. Later I shall have a little to say about the interests common to them and the whole labor element. Ex- cluding them and the craftsmen who work on their own benches, and are masters of their own time, yet how many are the wage earners! Take first the greatest of all industries, agriculture. The men and women who work for daily or monthly hire in the fields from morning till night through the revolving year, though the sky be as brass and the earth as iron, are numerous as the sands of the sea. But because of its very immensity the world over, we will turn away in despair from that spectacle to lesser and local fields of labor. The railroad employes — the numerous hands engaged on the lines, and in the yards, depots, and machine shops — are in constant danger, and, in fact, are well nigh decimated every year. To prepare the way for them, came the pioneer and the road maker with pick and shovel, whose bones moulder in nameless graves on prairie and mountain: the forgotten dead Whose dauntless hands were stretched to grasp the rein Of Fate and hurl into the void again The thunder-hoofed horses rushing blind, Earthward along the courses of the wind. Consider the millions who serve before the mast, who are also environed by danger, which danger is aggravated by the cupidity of the ship owners. They too have a life of hardship and privation, and are disqualified for service and therefore qualified for the poor- house at a comparatively early age. Consider next the multitudes delving in the depths of mines or performing equally dismal tasks in the equally stifling atmosphere of mills and factories, or before furnace fires, or on the sweating benches of the stitchers! What catastrophes and fatalities are daily recounted — explosions, con- flagrations, collisions, inundations, shipwrecks — causing wholesale ..loss of life, the victims, ninety-nine out of the hundred, being the working men and women. Unremitting toil, broken-down constitu- tions, poverty and gloom are the guerdons of the millions. It was not always so, and should not be so. If we continue to let ourselves drift on the turbulent flood, at the mercy of winds and currents; if we continue to make Laissez Faire and Laissez Allcr our mottoes and sovereign rule of conduct, we shall inevitably be driven on the rocks at last, though for obvious reasons the catas- trophe is not imminent. To forecast the future we have but to draw plain deductions from the state of things, prevailing in other coun- tries and from the census tables — - those of other countries as well as our own. If we would see as in a magic mirror the image of our full-grown and full-blown selves, but only a miniature image, we have but to look across the wave. This is why I try to keep Europe, and England especially, con- stantly in view. The conditions existing there are fast appearing here on a larger scale. The England of to-day, the richest country in the world, the most extensive empire, the first in commerce and manufactures, is the foreshadow and simulacre of the United States of the twentieth century, unless in the meantime we introduce new regulating and regenerating principles into our polity. We may take London as the epitome of England, and the highest type of the nineteenth century development. It is the supreme result of the action and interaction of industrial and mercantile forces, whose productiveness have been dwelt upon and whose centripetal tenden- cies I have pointed out. The wealth harvested there annually is almost beyond computation. The highest living authority in Eng- lish economics estimated last year the indebtedness of other coun- tries to English capitalists at over twelve thousand millions of dollars. It is increasing every day. English syndicates are making lavish investments all over North and South America, especially in this country —all over Asia, too. They are investing everywhere, even in savage Africa. The fountains are overflowing and the golden flood has to seek fields that may be made to fructify in farthest foreign parts. Yet in that ver^ London there are 100,000 paupers in receipt of indoor or outdoor relief, and half as many criminals, mendicants, and prostitutes. The noisome nether world of the modern Babylon is as extensive as the upper regions of wealth and splendor. That foul abyss, with all its yawn- ing gulfs, deep opening into lower deep, like the successive circles of the Inferno — that black Gehenna, whose dragon breath turns the sun to blood and poisons the spiritual atmosphere of all nations, is a fact not less stupendous and not less en evidence than the dazzling riches spread out above, By mysterious, but by no means inscrut- able or irrepealable laws, these two worlds are directly related as cause and effect , and in both of them nature breeds perverse all mon- strous, all abominable things. The recurring horrors of Cheapside make humanity shudder, but the recurring revelations of aristocratic profligacy and insensate luxury prove that immorality pervades the one as well as the other. In that very London there are milions who have never darkened a church door, and who have no more sense of the supernatural than the beasts that perish. The propa- ganda of atheism has from of old its chief seat there, and in its latest form of agnosticism is more active than ever. Religion withers and dies in the Stygian atmosphere of the pits that underlie the great city, and even in the atmosphere above when too heavily loaded with the fumes of the unwholesome incense burned to Mammon. Nor when we emerge from the total darkness into the middle region of unskilled and intermittent labor, in the English capital is the prospect much improved. The number of common laborers and doers of odd jobs in and outofwork, of “slaveys,” household drudges, and sewing women of all kinds is enormous. Two hundred thou- sand laborers were on a strike a few weeks ago to get twelve instead of ten cents an hour, and the principal obstacle they had to over- come was the pressure from without of hungry hordes of their own class who stormed to get in to fill their vacant places. In the East- end sweating shops of the clothing houses, men and women stay on their benches during a working day of from fourteen to sixteen hours. They have no breakfast or dinner interval, and after all. their earnings are but a miserable pittance, and but partially serve to sustain life. This would sound incredible if it were not for the statements of numerous witnesses recently examined before a parliamentary committee.* Even the higher grades of skilled labor, as well as agricultural labor, have frequent occasion to exclaim, ‘ ‘ How full of briars is this working day world! ” The competition for employ- ment is severe, the wages low, and the working hours too many. The spectre of indigent old age haunts the hearth of the European artisan. What is true of one country in the wide circle of industrial and mercantile states is true of all; what is true of London is true of Paris, Vienna, Berlin, and sundry other places. Our own metropolitan cities differ but little from the foreigner, and are very much alike. Can we wonder then that this poverty-smitten labor element which is the principal factor of production — production the sum and synonym of all wealth — -moves and murmurs throughout ! So far it has found no remedy for its wrongs but the rude and un- certain one of strikes — a cure, even when it is a cure— often worse than the disease, for capital and labor and the public suffer alike while the strike “ is on,” but the workman most, because it impairs his morale. The incessant labor agitations, extending far and wide, are signs of serious import — symptoms of profound disquietude and disturbance at the very foundations of society. Let us not lay the flattering unction to our souls, that because the American people are free, prosperous, and powerful, we are therefore exempt from the pains and penalties incurred by the violation of economic and moral law. The same causes produce the same effects in all degrees of latitude and longitude and under all forms of government. We, too, have paupers, criminals, mendicants, and incapables of many kinds, and their numbers are not decreasing. The tramp I fear is perennial as well as ubiquitous. The street Arab, the “hoodlum,” and the “tough” are products of our city life, and they differ but in name from their congeners on the other side. The communist, the anarchist, the nihilist walk our streets and boldly threaten the magistrate as well as the capitalist. Is it not manifest that if we would escape the evils incidental to the existing order, and involved * Lord Dunraven’s committee of the house of lords. 40 THE CATHOLIC. CONGRESS. in it to its very core, we must reform and regenerate it? There is, however, no immediate cause of alarm. Pessimism, which flourishes in Europe, is the religion of despair, and that doctrine cannot flourish for many a day on American soil. We have ample room and verge enough wherein to plant and plough; we are yet but twenty-five to the square mile, and the superabundance of our natural wealth in lands, forests, and minerals will save us for a generation or two from any dire eventuality, though certainly not from serious internal commotions. We can now redress our steps and begin to move toward that new world, which is the old restored to pristine health and beauty. Man is a free agent, and the Creator offers him the privilege of carrying out the divine plan which is emblazoned in lines of light on all his works, so that he who runs may read. We generally prefer to follow our own, however, which is the cause of all our woes. But though no impending cataclysm overshadows us like a thunder cloud nor hurtles in the ‘ ‘ caverns under, ’ ’ like the birth-throes of the earthquake, there are dangers to be encountered, victories to be won, evils to be subdued or eradi- cated. To ameliorate the condition of the toiling millions, to breathe a kindlier atmosphere into the hospitals, the asylums, the bastiles of pauperdom, and even the felon’s cell; to reorganize the public chari- ties on a broader basis and in a more liberal spirit, to save the hon- est workman and his family and even the forlorn tramp from hunger and cold, without fatally wounding in his person the dignity of human nature, to gather up the orphans, the foundlings, the waifs and strays of the streets and alleys, and house and train them in knowledge and industry — these with the more obvious duties of re- lieving the sick and the infirm are the tasks of charity, public aud private, and meet subjects for philanthropic enterprise. In their execution the state should take the first place. If we appropriate so many thousands or hundreds of thousands annually for the support of public charities and for the toil-worn wrecks of those huge indus- trial Juggernauts that crush the marrow of the bones, we must not whisper even to ourselves that we are generous. We merely pay a debt or rather a portion of it. Not a state in the Union, not a city in any state is sufficiently equipped to meet the demands of charity — demands which are undisputably just and nearly always cries of necessity. That the state is bound to the performance of the offices of charity within its proper sphere is a proposition which it is not necessary, I presume, to demonstrate in a Catholic congress. In the beginning the church was a community, say rather a family, in which all things were in common and fraternal love reigned at the board. The type still exists, thank God, in our monasteries. Later, when relieved from heathen tyranny, the church created the organ- ized charities, which have come down to us through sixteen hundred 3^ears. Until the Reformation, she took the offices of charity on herself and performed them only too liberally, but she was robbed at that time of all she had within and without, which was mainly the patrimony of the poor. The state was now obliged in self- defense to become a public almoner, but thus far it has proved a poor substitute for the church. In nothing was the change wrought in human nature by the religion of Jesus Christ, more remarkable than in what is now called altruism or care for others. Before the Gospel was preached the hearts of men were as hard as the nether mill- stone. The Roman, the Greek, the Jew, and the barbarian were all alike cruel and pitiless. Society and the individual were encased in adamant, as it were. The condition of the civilized world then was anal- ogous to the condition of the northern hemisphere itself during a cer- tain geological period. The time was when Ursa Major in his nightly round saw nothing on this globe but snow and ice, the aspiring flame of subterraneous fires aud the deadly brightness of them — when the rivers were as solid as the mountains and nothing was fluid but the volcano's incandescent overflow, when the coasts were planted with forests of icebergs, destined in after times to fertilize distant lands, and throw a cooling breath on equatorial seas. But now by the fiat of Him who poured them from the hollow of his hand, the great ocean currents began to move from the tropic towards the pole. The deep blue river of the Gulf Stream, whose banks are the cleft Atlan- tic, impregnated by the perpendicular ray, tempered the American climate on its destined course to Europe, near to which it bifurcated. The life-giving “horned flood” swept the shores of island and conti- nent from Scandinavia to Asia Minor, creating the temperate zone. Dry land appeared once more, and mosses and green grass, the birch, the pine, the oak, the cereal plant followed in brief succession, and the laurel, the myrtle, the olive, the vine, and the daffodil, the daisy and the rose. The nightingale was heard in the grove and the lark in the sky. In like manner, as soon as the river of life began to flow in the moral world, a mighty change began. Sympathy took the place of cynicism, chastity of sensuality, and the love of our neigh- bor of the inordinate love of self. The eternal brotherhood of man dawned on the hitherto benighted mind of man. The charity of the early Christian embraced the race. Stranger and enemy ceased to be synonymous terms, the leper, the Magdalene, the cripple, the lunatic, the dumb, the blind, and the destitute were the chosen objects of Christ’s miraculous beneficence. The church, following his example, as in duty bound has from the beginning made the same pitiable class of beings her constant care. Wherever the new religion took root, hospitals, asylums, orphanages, schools, and universities speedily grew up. An ampler ether, a diviner air came down. New life was breathed into letters, science, and art. The basilica arose, radiant within and without with marbles and mosaic paintings. Roof and aisles resounded with hymns and canticles which still delight the profane as well as the pious. The literary treasures of Athens, Antioch, Alexandria, and Rome were preserved, copied, interpreted, and divinely illustrated. Paradise bloomed once again within the hallowed precincts of the cloister and the cathedral close. But charitj' was then as well as now the greatest attribute of the church, as it is the greatest of the virtues, for it wraps all nations, tongues, aud conditions in one supernatural flame, exalting and transfiguring the meanest as well as the highest. The grateful glow of it falls on the dumb brute, and literally as well as figuratively tempers the wind to the shorn lamb, and lightens the load of the beast of burden. The region of darkness and mystery is the scene of the indomitable flight of the angel of charity. Faith may go, hope may go, but charity stays, and, to snatch a human soul from the enemy, will dare to brush with her bright pinion the very gates of hell. It follows that the separation of the unfortunate into “deserving” and “undeserving” objects ol compassion and relief is an unjust and unwarrantable one. Philanthropy may recognize the distinction, but charity does not. On the contrary, the less deserv- ing, in the secular sense, the more ardently does charity clasp the suppliant to her bosom, for the sufficient reason that succor is most needed there. The worship of humanity, the altruism of the Comp- tists, is but a pale and petty reflection of the starry blazon of the re- ligion of Christ, which shines full-orbed in the diadem of the church. There is no objective reality in the benevolent part of the fantastic system of the French philosopher. Where are the eleemosynary in- stitutions of the Positivists? No doubt they inculcate philanthropic sentiments and in that way give encouragement to philanthropic movements in general, but in itself Positivism is as barren as the sand dunes of the seashore or the desert. The Materialists proper are opposed to every form of ehari ty and philanthropy. They would supersede the higher ethic law which charity fulfills, by the purely physical law, which ordains that all who fail in the battle of life, or fall out on the march, should be left to their fate. Darwin’s doctrine of the survival of the fittest and Hobbes’s theory that the inevitable state of the individual, in civilization as well as savagery, is a state of internecent war with his fellow-man are the gospel of the sect. Give the earth to the victors, to the strongest the fittest! The rest are eumberers of the ground and should be swept off with all con- venient dispatch! But the race is not always to the swift nor the battle to the strong, and the fraternity of men is a spiritual aud material fact in the Christian system, and, I make bold to say, a poten- tiality of the new politics. Charity delights in redressing the in- equalities and curbing the ruthlessness of nature. The moral law as formulated in revelation is after all the supreme law in human affairs Logically carried out the theories of the Materialists would sanc- tion the infanticide of the Chinese, the Red Indian abandonment of the aged, and the abominations of sexual depravity. Fortunately the supernatural element is still found in the domestic atmosphere and the statute books, for it is the salt which preserves the race from corruption. The existence of public charities throughout the land, imperfect and inadequate though they are, is proof that the super- natural is still with us, even in public affairs. The powers of the state are commensurate with its duties. It possesses the taxing power which is the vital thing in working out the problems of the education question, the labor question, and the charities question. The three are most intimately related, but the last can never be placed on a proper footing or have fair play until the two others are permanently adjusted, which will not be until they are fairly adjusted Though her ministrations shall con- tinue whether the state act or not, yet it is only when the state has done its part, that voluntary charity can hope to be mistress of the work she has to do- -a work that will end only with the con- summation of all things, for the world, the flesh, and the devil shall not fail to take toll of the generations on their pilgrimage to eternity. The enemy shall continue to sow tares among the wheat. THE CATHOLIC CONGRESS. The vicissitudes of fortune, the tragedies of passion shall con- tinue to leave their marks on character and life. Catastrophes, nat- ural and human, shall continue to strew earth and ocean with wrecks and ruins; and “the blind Fury with the abhorred shears” will not hold from slitting the thread of life, separating husband and wife, robbing children of their parents and parents of their children. The sphere of charity we may be sure will not be circumscribed within too narrow bounds by the action of the state, however broad and beneficent that action may be. To the end of time she shall — see ill sights Of madding passions mutually inflamed; Must hear humanity in fields and groves, Pipe solitary anguish ; or must hang Brooding above the fierce confederate storm Of sorrow barricaded evermore Within the walls of cities. Her brooding is ever brief, for action is the law of her life, as love its inspiration and motive power. Charity apart, I venture to say that the labor movement, which at first sight seems a selfish struggle between classes, takes the fore- most place among those developments which promise to reduce the sum of human misery and promote the comfort and well-being of the greatest number. It is, therefore, in substance philanthropic, and in its philanthropic aspect it demands patient and candid examination by this enlightened assembly. The poverty of the laboring popula- tion, and the boundless possession of the capitalists and the million- aires, are each the complement of the other. For the proper con- sideration of the cause now on trial between these two divisions of society let us for the moment eliminate the intermediate classes, who have neither poverty nor riches, but who have not to earn their bread in the sweat of their face. Though I sin against the literary canon by repetition, I will say once more that the same laws and systems which have precipitated a plethora of wealth among the capitalists have denuded and drained the masses and keep them in that abject condition. The blood has all gone to the head, leaving the hands and feet famished and the body itself feeble and emaciated. England and America have stretched out their hands to the ends of the earth in quest of cheap labor. First the coast of Africa was explored and the kidnapped negro was brought in. The con- victs of the mother country and prisoners of war were sent over here for a long time, and forced to work under the lash. The Crom- wellian-conquered Irish were seized by thousands and transported to the plantations. When those cruel methods fell into disuse, we began to court voluntary immigration. We sent out emigration agents to Europe to entice recruits for the exhausted ranks of domes- tic labor, by the offer of bounties and the promise of unlimited posses- sions in a land flowing with milk and honey, anj r number of acres of which was to be had for the asking. We are still doing so, it seems. We have crossed the Pacific as well as the Atlantic on that quest. We have brought the Chinese here by virtue of the Burlin- game treaty which was negotiated to the music of cannon, and now we are driving themout and treating them generally in a way which print a blot on our escutcheon. We have let in the Mormon and his many wives. We annexed a large portion of Mexico with its alien popu- lation, not because we liked them, but because we coveted their lands, and they were virtually adscripts glebes. We are still yearning for cheaper labor, and Vermont, we are told, is on the point of sending an expedition to the Baltic, to induce a migration hither of Danes, Swedes, and Norwegians. Not yet content, our capitalists are smug- gling in skilled labor, but why they should not be permitted to import it openly as long as the present system lasts, and both kinds, skilled and unskilled, if unsolicited, are freely admitted, is an anom- aly evolved from our protective system. In addition, we have killed off the Indian, after seizing his lands, because we could not make him work. We made an environment for him of “ the blessings of civil- ization ” which outraged every precept of morality, and not being able to live in that corrosive cortex in that shirt of Nessus, he had to give way to the border ruffian and his ally, the whiskey smuggler, in conformity with the law and the prophets of materialism. The hunger and thirst for riches, the anri sacra fames , never raged with fiercer flame in any bosoms than our own. Never, in any age or among any people was it more the ruling passion than it is here and now and always has been. The typical result is before us in the immense conglomeration of London, in which hell opens her hundred mouths, and ot which our own cities are so many microcosms. The liability of the employer or public carrier for the injury or death of the emploj^e or other victim, though partially recognized in law, is continually challenged in the courts to the scandal of Amer- ican jurisprudence. Every claim of this kind is contested, entailing all the penalties of tedious litigation on the unfortunate claimant. vSome summary process for overcoming what is practically a denial of justice by railroad and other corporations is urgently needed. It is estimated that the number of railroad fatalities annually is about 2,500. The serious accidents are many times that number. Over 3,000 seafaring men on English ships (or one out of every sixty) are drowned every year, owing to the overloading, undermanning, and neglect of repairs.* We do not lose so many because our ocean-going marine is such a speck that no binocular glass can find it on the high seas. Is it not self-evident that the widows and orphans, and the maimed and disabled should receive ample and immediate com- pensation from those in whose service life and limb were lost? That accumulated wealth and capital, besides furnishing liberal compen- sation in cases of fatality and dismemberment should also contribute to the support of the men whose disabilities and infirmities have been incurred in the production of it, is a proposition that cannot well be disputed, and we see that in one great country at least it is the groundwork of a new system designed to meet the necessities of the working classes, when disability from whatever cause, accident, illness, or old age, supervenes. The plan adopted by the German government is insurance by the joint contributions of employers, employed, and the state, each contributing a third. But manifestly the premiums ought to be paid exclusively by the employers, because then the tax would be added to the price of the article produced or deducted from the compensation for the service performed. The workman, if he contributes, should have the right to withdraw the amount of his contributions at stated periods. There are 3,861,560 skilled workmen, of whom 259,977 are railroad men, now insured in Germany. There are also 6,978,579 agricultural laborers insured. Denmark and Austria have begun to establish similar systems. This Bismarckian measure is to me an economic fact of the deepest sig- nificance — a precedent, I would say, of inestimable value. It is a partial reading at least of the terrible Sphinx riddle of the age. The German law does not, indeed, cover the whole ground, but it brings the whole ground within the domain of “practical politics.” An insurance policy of similar character here would be a matter exclu- sively between the employers and the workmen. The state should do nothing more than exercise the same supervision over it that it does over insurance in general. The state recognizes its philanthropic duties, but only in a half- hearted, niggardly spirit. As a matter of fact many of the burdens which properly appertain to the state are shifted on the cities, whose local charities in addition are abused by the selfishness of rural communities, which like some foreign countries are but too well inclined to expatriate their paupers and imbeciles. But state philan- thropy should not be confined to the erection and maintenance of some asylums. These are of course indispensable, but other insti- tutions are needed. No outdoor relief of any kind is provided in any case for any one. The hospitals, which are too limited in num- ber, for the most part belong to the city, or private foundations, or religious charities. Prisons and reformatories are not charities, but public safeguards, but charity should find free entrance to them and all other penal institutions, for nowhere else are her visits more needed. Apart from charities public and private, and the labor move- ment, the philanthropic activities of the day include the sanitary, the temperance, the educational, and the peace (international) move- ments. The last may have and I am sure has our sympathy, but it has not the practical interest for us that it has tor the European peoples. With regard to labor, it is evident, if I have not unhappily spoken in vain, that not only the condition of the proletariat, but public policy demands a more equitable distribution of the joint productions of land, labor, and capital. In no country, as far as I can see, is there any decentralizing action in the regions of industry and commerce at all comparable to or commensurate with the cen- tralizing movement. Cooperation would furnish the panacea, per- haps, but that system is but of very limited extent or application thus far, and is evidently of too slow growth to meet the exigencies of the day. The everlasting cry is for more trade, increased out- put, new markets! Not a word is said about a just dispensation of profits. Our manufactories, b}^ some political art and craft, are now to overleap all tariff barriers and shake their cornucopiae over Central and South America. So far so good, but the gains are to flow back in the same old channels, and settle in the same old reservoirs of the plutocrats. If we are ”et so backward in economics and social * This statement was repeatedly made at the Seaman's Congress held last month in Cardiff. 42 THE CATHOLIC CONGRESS. dynamics, or let us say in scientific politics, as to be incapable of start- ing an outflow by automatical agencies the equivalent of the inflow, or in other words, if we are yet incompetent to provide for a fair division of the fruits of industry between the different factors of pro- duction, we are at least able to provide provisional or empirical relief for the evils of the existing state of affairs — for the maladies most in sight — for the eruptions and spasms which attest the disordered constitution. First of all, we should extend education. Education is not a remedy for every evil under the sun, and a purely secular education is seriously, even vitally, deficient, for it furnishes no sanction for morals or conduct, and good conduct is more than half the battle of life; but any training of the mental faculties is so much added to the ability of the individual. Free night schools for adults, free reading rooms, free libraries, and free technical schools for industrial training now that apprenticeship is a thing of the past, should be established in our cities, and free museums of art, anti- quities, and natural history in our metropolitan cities and in all high schools and universities. Mechanics’ institutes would advance the cause, but these should be founded and maintained by the mechanics themselves. All these things would promote popu- lar education and morally would stand as a chain of fortresses against the saloon, the dance -hall and the low variety show. But physical education and public hygiene should also have a place in the new system. Free swimming baths, gymnasia, and open spaces abound- ing in shade and shelter, should be established wherever needed. Skilled and unskilled labor have an equal interest in these important matters, as they also have in the sanitary condition of their dwellings and the shops and establishments in which the workmen congregate. If the workmen used their ballots to good purpose every shop and every factory, every dwelling, however humble, every living room in the tenement house, would be perfect in plumbing, sewerage, and ventilation. Boards of health and building inspectors pay very little attention to what they deem small matters. It is to be hoped the time will come shortly, when landlords aud employers will be com- pelled by law to maintain the salubrity of their tenants’ habitations and the working quarters of their hands. Education should be sup- plemented by organization, but this is a matter in which American labor is pretty well schooled, though I believe American working women have not yet fully caught the inspiration. Organization, enlightened by education and governed by sound principles, will be able to give effect to all the legitimate demands of labor. As far as I can see, all these demands are legitimate and practicable. Reduced hours, better wages, increased pay for overtime, the special protec- tion of minors and women, and of that terribly abused class, the sailors, the unlimited liability of employers in cases of fatality, the extension of technical and manual training — these constitute a platform in which nothing is abstruse, unjust, or visionary. When the means for accomplishing these results are canvassed there is, however, no unanimity. Strikes and lock-outs are poor expedients at best, and if accompanied by intimidation, are illegal and immoral. Mutiny is death. A man has the right to work for whom he will if he has the right to live. The one is the corollary of the other; and when he is deprived of that right through terrorism or black-listing he is the victim of confederate baabarism as well as criminality. Arbitration is beginning to play a leading part in labor disputes, and it ma}’ be that the long-sought solution and synthesis is to be found in it. In any event the laboring community, when properly organized and instructed, can exact their rights either directly by their own action within themselves, or indirectly through the medium of the state. Democracy, the ruler of us all, is ready to carry out their behests, as soon as convinced that they are reasonable and judicious. Any behests, for instance,' calculated to drive awaj^ or destroy capital — -the wage fund — or to intimidate the non-unionist, or black-list the unionist, would not be reasonable or judicious, but offensive to gods and men alike, and rebellious to democratic rule. That the temperance movement, which has claims on every member of society, has peculiar claims on the sympathy and sup- port of Catholics is all but self-evident. The great apostle of tem- perance was a Catholic priest and his mission lay among a Catholic people. On the other side there are very many Catholics engaged in the dangerous liquor traffic. It is not my province to dwell on the subject, but I take the liberty of applauding the wise and com- prehensive utterance of the late plenary council held in this city, on it. I will add that whether higher license be the secular solution of the question or not, there are localities in all cities in which no saloon should be permitted — localities in which any form of local option is but a farce or a fraud. There are men, too, of such evil notoriety that no license should be granted to them under any cir- cumstances. The saloons are altogether too many and too flagrant. The temperance question is also a religious question — a fact which the advocates of extirpation too often forget. Any vital reform of the individual must spring from the conscience. No code, however wisely framed or vigorously administered, will suffice . of itself to abolish inebriety, while the attempt to do so might cause serious detriment to public morality, by superinducing illicit traffic and giving sanction to hypocrisy. The question is now, I suppose, on every tongue: Where is all the money to come from for those enlarged public charities, those new educational institutions and appliances, those free lyceums, libraries, swimming baths, gymnasia, parks, public gardens, and establishments for giving temporary refuge and relief to the able- bodied destitute and for utilizing their temporary labor to that end ? Nothing is to be more deprecated than the abuse of outdoor relief, and I acknowledge it is perpetually liable to abuse. The creation of phalansteries of official lazzaroni living on forced contributions from the industry and property outside were a consummation to be dreaded and abhorred, but such a paradise of pauperism has not the consistency of a madman’s dream, and is an impossibility even in the Utopias of socialism. The question of the ways and means is susceptible of a simple solution. The money should come from the superabundant riches of the plutocrats — from the thirty thou- sand who own half the wealth of the country and in the production of which the physical disabilities of the poor and their consequent helplessness were in the main contracted. An income tax would solve the problem — an impost from which salaries, commissions, and professional incomes should be exempt and also all incomes from whatever source below a certain round sum.* The fund thus obtained would be practically a fund for the compensation of damages inflicted on individuals and society by the industrial system, and in- directly by the law. To levy a small percentage, say on all incomes of $10,000 a year and upwards, would be no hardship to Midas rioting in superfluity, and no injustice to the class of capitalists and rich men. That small percentage would furnish the state with ample means to carry out the policy outlined here. Perhaps all monopolies and public corporations, enriched by gifts from the fed- eral government, the state or the city, which pay no royalties, should also be taxed the same as a “natural person,” care being taken, however, not to tax the same property or person twice. Tax- ation should be equitably distributed, and therefore no single tax can be an equitable one. Every kind of property should bear its proper quota of the public burden, and no one or two kinds the whole burden. But I am not formulating a legislative measure, I am merely advocating a policy founded (I think) on justice. If the monopolist, the cattle king, and the lord of the “ unearned incre- ment ” on the surface on in the bowels of the earth, would be wise in time, they must not resist the forthcoming demand for an in- come tax, which demand I predict will be loud and at last irre- sistible. True, they have “charters” and “vested interests,” and these must be religiously respected as long as the maintenance of them endangers not the foundations of the fabric. Their hoards should be left intact. Spoliation of any kind, in any form, how- ever tempting at the moment, is fatal to the general welfare in the end. But it should not be forgotten how the slaveholders were laid low. In this country more than any other — Not heaven itself upon the past has power, but the state can make laws to take effect from and after their passage. We may not make ex post facto laws, but I refuse to believe that the people of the United States have bound themselves perpetually in withes which they cannot untie by the patient con- stitutional processes familiar to the genesis of our form of govern- *If we ask how the great modern fortunes have been acquired in this country, the answer is not far to seek. The federal government, in the first place, has been giving rich mining lands away for nothing, or next to nothing, reserving no power to compel the payment of royalties. It has also given many, many millions of acres as gifts to railroad corporations, especially to the Pacific Railroad Corporations, to whom it has also given public money to the extent probably of 8150,000,000. If you ask who are the millionaires of the Pacific coast you are told they are miners and railroad men. The Pennsylvania and New England millionaires are the creation of our tariff laws. The tariff laws account also for a good many of the merchant millionaires of New York. Railroad and other transportation monopolies, the “unearned increment’’ of real estate, city franchises and bank privileges, usury, account for most of the rest. Wherever you go, you fiud the millionaires whom you hear of have gas stocks, railroad stocks, street railroad stocks, patent rights, immense tracts of government lands, mines, all of which have come through the government, federal, state, or local, and which were originally vested in the people. It is not suggested that the fortunate possessors should make restitution to the public of their gains, ill-gotten or otherwise, but that they should contribute more liberally than they do to the support of the victims of their rapacity. THE CATHOLIC CONGRESS. 43 ment-— that they cannot free themselves from self-imposed re- straints — which in course of time have become chains of iron and bonds of slavery — without having recourse to force, that is to revo- lution. I prefer to think that for every wrong there is a peaceful remedy, and that the by no means hopeless task of the statesman is to search for that remedy, and apply it as soon as the public are ripe for it. Things nowadays ripen fast, and ideas which are un- justly stigmatized as socialistic by the “vested interests’’ (these have ever stood as lions in the path of progress) are ripening fast into party policies and social reforms. He who is not wilfully blind can see that the future, uncertain and dark in other respects, be- longs to organized labor, unless in the intoxication of new power, it lose its head and degenerate into socialism, communism, or other anarchical and deadly devolution. EDUCATION. THE RIGHTS AND DUTIES OF THE STATE, THE CHURCH, AND THE PARENT IN THAT REGARD. FIFTH REGULAR PAPER, BY EDMUND F. DUNNE, LL. D., OF FLORIDA. Mr. Chairman: Having been invited by your committee to prepare a paper on “Education,’’ I suggested that the subject was rather large, and would they not give a more definite idea of what they wanted? In reply they said : “ We should like to have a distinct declaration of the rights and duties of the state, the church, and the parent in that regard.” This was still a very comprehen- sive request. The only way I see to attempt to comply with it is to do so somewhat literally, by making my paper more a declaration as to these things, than an exposition. I may be able to declare in a general way, in a thirty-minute paper, my idea of what those rights and duties are, and make some little attempt to set forth some of the reasons for that declaration, but anything like a complete setting forth of those reasons must, of course, be looked for elsewhere. Well then ! The rights of the state ! How does a state come to have rights ? What is a state? There are two theories about that; one, the Catholic, that it is of divine origin; the other the secular, that it is of human invention. Under the theory of divine origin, it is considered that when God created man, he contemplated him in three relations; toward his Creator, toward his family, toward his fellow-men. Upon him in the first, He imposed duties; to him in the second, He gave con- trol; for him in the third, He established rights. Man can have no rights as against his Creator. Toward Him, only duties. The sum of those duties is to save his soul. This involves religious duties. These he is invited to perform from love and gratitude, for having been created for eternal happiness, but which he is required to perform under pain of eternal punishment. Having imposed such duties with such a terrible penalty, God, being just, necessarily gave to man, as against his fellow-men, an inherent right to all things necessary to enable him to perform those duties, and therefore the right that his fellow-men should not unlaw- fully destroy him; whence, man’s inherent right to life; in the same way to liberty, to sustenance, to social order, and to the use of so much of God’s authority over men and things in this world as might be necessary to insure that order, and to apply that authority through such forms and modes of administration as might from time to time be found necessary or convenient. There was thus the right of government, and the form of government. The right came from God; the form might come from man. At first there was but one family, developed later into the patriarchal family; filling a whole region of country; governed by the patriarch as visible ruler; whence the so-called patriarchal state. But the real ruler in that state was not the patriarch, but our Lord himself, governing in a direct, personal manner, issuing his com- mands to the patriarchs, prophets, or judges, to be by them commu- nicated to the people. Those people lived under God’s rule in that manner for 2,900 years, or, if we prefer, until 1,100 years before the coming of our Saviour. Now, when we talk of proud men, from the beginning, reject- ing God’s rule and setting up governments of their own, we must remember that those words, rejecting God’s rule, are to be taken literally. The Hebrews themselves, under the last of the Judges, also rejected God’s rule; not wholly and absolutely, like the others, but they rejected it as to this direct manner of government, and asked for a king that they might be like the others, as to form and manner of government. “ And our Lord said to Samuel: Hearken to their voice and make them a king.” “For they have not rejected thee, but me.” — I Kings viii, 7, 22. And Samuel made them a king, and thus came the Jewish state, established by divine authority and continuing as a monarchy some 500 years, and as a province under different nations some 600 years. And then came our Saviour with the new dispensation. We all recognize his religious action with regard to the Jewish church; how he amended the moral code; set aside the old ceremonial and with it the former priesthood and the whole organization of the Jewish church. But what political action with regard to the Jewish state, that same state which he had himself established 1,100 years before? He reorganized the domestic relation, foundation of all state organization; abolished divorce; constituted the Christian fam- ily, preparatory to the coming Christian state, and the Jewish church , animating spirit and constituent element of the Jewish state, hav- ing been abolished, he naturally abolished also the Jewish state , and this he did by the very simple process of withdrawing its char- ter, by taking away its title to sovereignty, and commanding the people to give their allegiance to the new power, the Roman state. Now, this Roman state was pagan, rejecting God’s authority; claiming civil supremacy. In recognizing legitimacy of govern- ment in the Roman people, our Saviour recognized that from them might properly come a form of government, but as the right of government was from a higher source, he rejected their claim of civil supremacy and commanded the people to distinguish in their tributes. That the people might know what things belonged to God, our Saviour, before his crucifixion, began the work of establishing a church, which should be man’s guide in this as in all other neces- sary things. He announced that he would build that church on Peter and that to him should be given the keys, thus showing primacy in Peter. (St. Matthew xvi, 18, 19.) Also, that to Peter was already given the perpetual confirmation of faith, thus showing a separate grant of infallibility in teaching, to Peter alone, before the subsequent grant to all. (St. Luke xxii, 31-32.) After the resurrection, being with the apostles, he completed the building of his church, on Peter, as promised, by associating the other apostles to Peter and then giving them the commission to teach all nations, and, that all might trust them, promised to be with them, all days, even to the consummation of the world. (St. Matthew xxviii. 18-20.) Now those apostles to whom he spoke were not going to live to the end of the world! Therefore he spoke to them and their successors in office , thus constituting them a continuing cor- porate body with an infallible authority to guide in the spiritual life. That corporate body is the Catholic Church. The bishops are the successors of the apostles, and the Bishop of Rome is the suc- cessor of St. Peter, the ever continuing, visible head of the teaching and governing church. And how does this church govern? By addressing its decrees to the consciences of men. And what is conscience? There are two theories about that, too. One, the Catholic that it is of divine origin; the other, the secular, that it is of human invention. Under the Catholic theory it is considered that when God created man, having constituted certain senses for the bod}' by which the soul might know the material world, he constituted also a sense for the soul, by which man might know the spiritual world. By that sense the soul knows, intuitively, the elements of the divine law and distinguishes right from wrong; and that sense is conscience, which, properly understood, is man’s sovereign guide, determining what tribute belongs to God and what in the spiritual order may be ren- dered to the state. And what is the state, the political state, and what relation does that bear to all these things? God granted to man the use of power for the preservation of order in society. The political state in any country is that body there which holds that power. If that body consist of one person, then that person is the state. If of king, lords, and commons, then it takes all three of them to make the state. If of people alone, then those people are the state. But not yet anywhere have the whole people held that power. Not women, nor children, nor idiots, nor the insane, nor the unenfranchised, but only those who vote, and, in a republic, those voters, taken in their associate capacity, constitute the state. (They are the political peo- ple of that state.) Their rights in that respect are political rights; their power, political power. Whenever a state is so organized, it is a continuing corporation, drawing its charter from divine authority. The officers of that corporation, governor, judge, legislator, they are not the corporation, they are only officers. The governor and legis- lators of a state corporation correspond to the president and direct- ors of a railroad corporation, and the voters to the stockholders. Society includes all the people, men, women, and children. The primary function of the state is to preserve order in society. 44 THE CATHOLIC CONGRESS. The state is made for society, not society for the state. God gave the use of political power to man as a holy trust for a sacred pur- pose; not for temporary good, except incidentally; but primarily, continuously, and ultimately for one main object — to aid in the attain- ment of the final end of man; therefore, a state can have no right to anything which in any way conflicts with that. Conscience, divinely implanted, enlightened by the church, divinely appointed, informs man what things belong to Caesar and what things belong to God. And thus the Catholic theory of the divine origin of the Christian state ; theory easily workable, wher- ever there is an honest desire to admit the claims of God, and to respect the rights of man. It is that desire which is often lacking, and therefore the need of the ever continuing providence of God, the perpetual flow of divine grace, sole means of Christian life, and without Christian life, no Christian state. And then the genesis of the Christian state. First, government by our Lord himself, until 1,100 years before Christ, then government, more or less independent, until the coming of Christ, then the elements of the Christian state, lying for a while unorganized and passive under pagan rule ; then acces- sion to power in the fourth century, and organization of those elements into the Christian state, continuing until the eleventh century, then the commencement of the falling away of nations, con- tinuing until the present day, when the number of generally Chris- tian states is few indeed. We have examined the Christian state. Let us now con- sider the secular state from the Christian point of view. In this view, it is considered that when God created man he gave him will, memory, and understanding. Understanding that he might compre- hend the law ; memory, that he might remember it ; will that he might — obey it. The institution of God’s law established order in the world, and all was good. Man was placed in the world on pro- bation. Evil could come only from his disobedience. He had power, aided by grace, to use his will to resist temptation, and, through the atonement, gain eternal life. He had also the power to permit his will to yield to temptation, though it was not lawful for him to do so. His first duty was to respect God’s authority. But, from the beginning, proud men rejected God’s authority ; went out by themselves, and set up governments of their own, ignoring God, and so went on with ancient, oriental, and occidental corruption, in Sidon, Tyre, Nineveh, Babylon, Egypt, Greece, and pagan Rome down to the fourth century, when there was a general conversion to Catholicity-, and a consequent recognition of divine authority, continuing unquestioned, in theory, until the eleventh century, when the eastern empire, with its capital at Constantinople, rejected God's authority, and, to a great extent, fell back to material- ism, which, in that oriental clime, under Greek cultivation, devel- oped rapidly until the fifteenth century, when there came another great event — the capture of Constantinople by the Turks, the destruction of the eastern empire, and the driving out of the Greek philosophers congregated there. These philosophers swarmed into Europe, bringing with them their philosophy- of materialism, essence of the renaissance, beginningof the later revolt. They- gathered prin- cipally at the court of the Medici, in Florence, and they- found there a congenial spirit, that fine Florentine, Nicolo Machiavelli, and in 1532, in his book, “The Prince,’’ came the first modern promulga- tion of the doctrine of civil supremacy ; but, shrewder than most of his followers, he did not undertake to formulate any- new theory- as to the origin of society. This malarial poison in the body- politic appeared next in Switzerland, in Erastus, about 1560, and in Hol- land, in De Groot, 1621, with the beginning of a theory-. It got over into England in 1651, and appeared in all possible malignancy- in Hobbes, with a full-blown social compact theory- accompaniment. Locke had it in 1690. It then lay- dormant for seventy years, until it broke out with great fury in Rousseau in 1759, and the world has been suffering from it ever since. Thus we see that the secular state was originally- pagan, bap- tized in the fourth century-, and received into the Christian family ; in the eleventh century began relapsing, and is now again essentially- pagan, with the increased malignancy- of a double apostasy. It is error to say- that the secular state comes from the devil. These two existences in their original essence both came from God. The sim- ilarity- between them now comes from their common rejection of divine authority. But the secular state is not yet, in all cases, judged. Where it exists, it still has power over man. In such cases obedience must be rendered, always, of course, with distinc- tion in tribute. Let us now consider the secular state from its own point of view. In this view it is considered that God did not create man; neither does he concern himself with human affairs. Man is for this world only. He was originally savage, it not something less; gradually evolved to his present condition. Conscience is all a matter of education. Pleasure is the only good. Morality consists in obeying the civil authority. Each citizen surrenders some of his individual liberty, and thus the central power, the state, is formed by social compact. The state is supreme; that is human liberty. The majority must rule; that is individual liberty. Objections to This Theory. — First: On its own theory- the secular state has no right to rule, because it denies God, and there is no authority except from God. But the w-hole theory is false. All history shows that no state was ever originally established by social compact, and philosophy- convinces that authority- to govern created beings, with power over them of life, and death, can come only- from the Creator of those beings. Second: It has no guaranty for liberty-. The sceptre has long been the symbol of sovereignty; a little wand of a cubit’s length, held in the hand, gilded, whence the “golden rod” of authority. When this rod smites unlawful disobedience, that is government. When it smites unjustly, that is tyranny. When kings became tyrannical, lords came forward. When king and lords became tyrannical, the commons developed. When king, lords, and commons became tyrannical, then rose the mighty people. The people wield this sceptre through the hand of the majority. When the majority becomes tyrannical, what then? Self-regeneration ? Show one example ! Third: The secular theory-, ignoring God, has no standard of right and wrong, and therefore can have no sense of justice. Illustration: Its denial of parental rights in education; denial costing Catholics here $10, oo'o,ooo a year, now, with only one-fourth of their children edu- cated; $40,000,000 for all; in ten years, $400,000,000; in twenty- five years, $1,000,000,000. A serious matter. I do not say that our state is secular; God forbid. But our legislators are already beginning to do some things in the secular manner, in the matter of education. I think that in this they have not represented the will of the state, and that their action will be revised. How far must the action of our legislators in the matter of edu- cation be revised ? How far 'may the state go in the matter of edu- cation ? The state may go, in all things, tow-ard the preservation of order, until it is stopped by natural law, by natural rights, the absolute rights of man. The inherent rights of life and liberty are absolute only after a certain limit of diminution is reached. They- are subject to so much diminution as may be necessary for social order. The inherent right of parental control in education is abso- lute, because diminution of it can never be necessary for order. The seeming exception in case of mental or moral incompetency to con- trol is not a real exception, because there is not there a real control. In the very- nature of the case a parent is responsible to God for the soul of his child. Because of this, God, for the protection of the parent, makes his right to the control of the education of that child absolute, so that none may- touch it, and for the protection of the child. He makes that right inaltenable, so that the parent may have no power to transfer it, so that the child may have the security of the parent’s soul that his education will be safely guarded; therefore, the state may never compel the parent to send his child to any school of which the parent disapproves, nor can the parent in con- science surrender his child to the state. And why should the state ask for the child ? What can it do with it? It cannot educate it ! It has no pow-er in that direction. The pow-er of the state was given for order alone. It deals only with the body. It may- not touch the soul. But may it not instruct the mere mind of the body in secular things? There is no mere mind of the body in man. In man there is only- body- and soul, and you cannot teach children, even the multiplication table, by- a Godless teacher, in a Godless school, with Godless surroundings, w-ithout hurting the soul. The soul may be slain by famine as well as by violence. Education does not mean to lead out, but to lead vip; to nourish, to feed, to perfect. The state cannot feed the soul; but if the soul be not fed, there is no education. And the soul, like the body, must have its daily food, but unlike the body, it absorbs its forming influences at every- wakeful moment, and, in the forming age, those influences should all be “ airs from heaven.” Insolent secularists say- two hours a w-eek will suffice, and they have tried it, and w-e know- the result, and we’ll none of it! We ask full education for all, but, failing that, as to our own little ones, “an oath” we have, “an oath in heaven,” that, henceforth, their souls at least shall have their daily food. And let not secularists lay- the flattering unction to their souls that Catholics do not want this of themselves; that they- ask for it only- because the Pope bids them do so. Ah! my secular friends, you know but little of Catholic faith, of Catholic life, of Catholic THE CATHOLIC CONGRESS. 45 aspirations ! Every time you open your mouths as to these things you show your ignorance; ignorance gross, palpable, profound. Catholics have consciences! They know they have souls. They know they must fit their children for an immortal life, and because of that they demand equal rights in the application of the means which God has furnished for that purpose. In this they ask but for justice, the great natural right of every human soul, that no bar be placed in the path to its heavenly home. And shall they not have justice? The state which demands education, which collects money by public tax and pays that money out for teaching, must pay equally all who teach. How dare it discriminate ? How dare it keep public money for special favorites? If a share of a public fund for distribution of food for the body were denied to some because of their religion, it would be denounced by all as monstrous. Denial of food for the soul is worse. It is diabolical. But the state cannot pay teachers who teach religion! Why not? Has it then such a hatred for religion? How dare it discriminate against religion? How dare the state try to destroy religion, the only hope of liberty ? But a denominational system would not work well! Why not? It works well elsewhere, why not here. And the present Godless system! Does that work well? A system which in a Christian land forbids Christian teaching! Is not that a disgrace? A scandal to the world? A mockery of free institutions? A failure of republi- can government? The monarchies of Europe show more regard for human rights. Imperial England gives a freedom in education which republican America denies! Even Protestant Ontario laughs at us to see that we are so far behind the age in this, the greatest question of the day. And yet our sapient legislators think they cannot be instructed in this matter! They mistake their duty! They mistake also the temper of the American people. The great heart of America still yearns for liberty, the largest liberty and the fullest justice, and the public men who will not give it must make way for those who will. The America of to-day and of the future is not simply one of the old colonies, cold-hearted, narrow-minded, persecuting, enlarged in area, unchanged in spirit. No. It is the later gathering here of new lovers of liberty, congregated millions of new races of men, with hearts all aglow with the sacred flame of freedom, minds broadened by contemplation of the illimitable grandeur of the country under their control, souls filled with the noble resolve to make America in very deed and truth the home of liberty, the abode of justice, the domain of law, the world’s great sanctuary of inalienable human rights. That’s the America that is coming in this country, and the little bigots of to-day will be pro- tected in their liberties then only by invoking the very principles of justice they now seek to destroy. Our legislators have missed the true dividing line between state and human rights. All rights of the state in the last analysis come to this, the right to preserve order. Laws for life and liberty are for order. Laws for property and development are for order in acquisition and method in development. Morality is the only foundation of order. Therefore the state not only may but must assist in the production of morality. It must do it or die, for with- out morality order is impossible, and without order the state cannot live. There can be no morality without religion. Therefore the state which wars upon religion undermines its own foundation — pre- cipitates its own destruction. Moral culture is of more importance to the state than any other. Instruction which does not give it is not education. Therefore the state should encourage education full and complete. To aid in education the state may endow schools and assist teachers, but, itself to teach? No! That is beyond its charter, beyond its rights, beyond its power. The right of the state to expend public money for public welfare is quite reconcilable with this theory of government for order only, and it is only on this theory that those expenditures can be kept within a limit which will be just to the toiling millions who produce the money that legisla- tors like to spend. If the state would expend half as much for mor- ality as it does for vanity everything would be in better condition. The state recognizes natural law, but governs through civil law. And how does this matter of education stand under civil law? Long before our independence, states were established here, with constitutions fixed by royal charter. Those states were not com- pletely sovereign, but recognition of independence recognized com- plete sovereignty. Some changes were then made in the constitutions of those states as to the manner of exercising their sovereignty; a confederation of all was entered into, succeeded by abandonment of confederation and the establishment of a common national govern- ment with voluntary surrender by the states not of some of their sovereignty, but of their sovereignty as to some things, with retention pf it as to all other things. Under this double sovereignty we have to face two states in this matter, the local state and the national state. Our national state from early days guaranteed religious liberty to all its citizens, but only as against its own legislation. (Pertnoli’s case, 3d How- ard.) Any local state might deny religious liberty. Some of them did so. A few years ago the local states made a further surrender of sovereignty, in the fourteenth amendment providing that, ‘ ‘ No state shall make or enforce any law which shall abridge the privi- leges or immunities of citizens of the United States.” Are not the local states barred now as to any religious legislation as much as congress was before? Can present local inhibitions of religious instruction be now enforced? Secularists ask national amendments permitting prohibition of parochial schools. Such amendments would be revolution. Amend- ments may be legitimately engrafted on a constitution only when congruous with its spirit. A rejection of principles is not growth, but change, and change is revolution, whether peaceably or forcibly effected. An amendment making the presidency hereditary in the family of the present incumbent would be change, not growth; revolution, not development. Catholics are forbidden, in conscience, to change governments lawfully established, except where by failure in duty they forfeit title. Mr. Chairman, There is another right of the state, forced into this discussion by misrepresentation of our opponents, the right of allegiance. Our secular friends charge that we hold our allegiance subject to the Pope; thar we teach that doctrine in our schools, and that the Pope is infallible; that those schools are thus a menace to the state; wherefore, the state has a right to suppress them. The American people are too well accustomed to misrepresentations in political contests te believe any grave charge merely because it is made; still, they like to hear the answer. In this charge secularists confuse many things. They confuse supervision of souls with supervision of nations ; infallibility asserted with infallibility denied, and the ages of faith with the days of unbelief, and from all this confusion, darkness of understanding; but, as to Catholic matters, that is the normal condition of the secu- lar mind. Let us try to enlighten it a little on this point. Super- vision of souls is teaching, in which we assert infallibility. Super- vision of nations is governing, in which we deny infallibility. Super- vision of nations was exercised only in the ages of faith, when not one alone, but all Christian nations, were Catholic, all willingly sub- mitting to the jurisdiction of the Holy See. That supervision ceased when that condition ceased, and cannot be renewed until that condi- tion returns. It was oidy in the exercise of supervision of nations that the question of allegiance arose; hence it cannot arise here. There is another reason why it cannot arise here. That ques- tion arose only where the people were not the state; where the king was the state and became a tyrant, and his subjects, groaning under oppression, wanted to depose him, but, as Catholics, felt bound to submission by their oath of allegiance. Allegiance is a term of feudal law. It represented not a principle, but an individual obliga- tion raised by special contract to give military aid to a superior in return for protection ; obligation solemnizea by an oath. The contract broken by the superior, the liegeman was released. When the people believed the king had broken his contract, they did not take it upon themselves to judge, but appealed to the Pope. The Pope opened the great tribunal of nations; both sides were heard, as in any other court, and, when the Holy Father decided in favor of the people, he simply set them free. The rest they did themselves. Here we are always free. We are ourselves the state, and if there shall be tyrants here to depose, it will have been our own fault, and so long as we hold all power in our own hands, all the popes that ever lived and ruled in Rome, by all the power of super- vision of nations they ever wielded, could not, would not, and — ought not help us. God himself does not save those who will not help themselves. But our secular friends do not give up so easily. They have another cry. They say, ‘‘Grant all that, the Pope still controls the consciences of Catholics, and that amounts to the same thing.” These men seem not to know what conscience is. Con- science is a faculty of the soul. It may be enlightened; it cannot be controlled. God himself does not control it. Conscience does not make a man do right no more than it makes him do wrong. Conscience is the eye of the soul, by which it reads the moral law, and tells man what is right, and what is wrong. Then the man must exercise his will upon the matter, and do wrong at his peril. Then our secular friends get desperate, and shout: ‘‘Well, then, he controls the will. He controls everything. Catholics are slaves to the Pope. They do whatever he tells them.” Is it possi- ble? Italy has 29,000,000 people, 25,000,000 of them Catholic; 4 6 THE CATHOLIC CONGRESS. France, 38,000,000, 35,000,000 of them Catholic — both governments violently persecuting the Pope. Why, then, does not the Pope tell his Catholics to destroy those governments? What a profound contempt for American intelligence secular leaders must have! But, some may say, There is a point you do not touch. You say Catholics admit the Pope to be infallible in teaching; therefore you will always do what he says is right, no matter what your con- science says. To this objection I have three answers: 1. I deny the conclusion. 2. One who is in good faith in this objection will go to our authorities, and study the subject, and then he will with- draw the objection. 3. To one not in good faith I say, Safer as a citizen is a Catholic with a God, a conscience, and a director even in Rome, than a secularist who ignores God, admits no conscience save such as he makes himself for his own use, and acknowledges no authority but his own desires. Such a man is a moral monster, dangerous to the state, to society, even to his friends. Secular leaders further show their contempt for American intel- ligence in this. At the same time that they try to frighten non-Cath- olics here with the bugbear of the Pope, they try to frighten us with the threat that if we do not keep quiet about this they will give us the persecution of infidel France! Oh! my secular friends! That cry does not frighten any one here. We know that in some things you are wise enough; that you know very well that America is not France; that the French peasant is not the American citizen, born in the air of freedom, nurtured in the atmosphere of independence, filled with the American idea to yield up to tyrants no single human right, though the heavens fall. This power of supervision of nations was never exercised in minor matters; only in the great crises of nations; never dreaded, save by tyrants; employed only in behalf of liberty and justice. Secular history does not read that way. Oh, no! Secular history for the last 300 years has been a conspiracy to suppress Catholic truth, and because of that non-Catholic Americans to-day are, in religious matters touching the Catholic Church, the most intellect- ually deceived and enslaved of any people that ever lived on earth. After 300 years of secular history, after more than 40,000 pages of that sort of stuff, written on the very subject in question, even the Athens of America had not yet found out what an “'indulgence” was. And now, that point passed, they want to take the same stand in this matter of allegiance. How to be patient with such people. Is it ignorance, or is it malice? I will not answer malice in this matter. It were beneath our dignity to do so; but there are a great many good, easy-going non-Catholics around us who, if inno- cent of malice, are also innocent of information with regard to us, and who really know less about Catholics here than they think they do about the transportation system of the planet Mars. The}' do read all that is written about that, but they never read Catholic accounts about us. They never see our papers and our books. They don’t know we have any books, except maybe a few prayer books. They know we have no Bibles. Secular history teaches that. And so, with silence toward malice, I will, for the benefit of these good, innocent people, say a few words to show them why Catholics are likely to have at least as much regard for this country as any other people here. Why then should we not love this land? Is it not our own? Is it not Columbia? Daughter of Catholic thought; of Catholic wealth; of Catholic courage. And this magnificent city, beautiful Baltimore. Has it not also a Catholic name, that of its great Catholic lord proprietor? And this state we are in. Is it not Maryland? Our old Catholic colony. Terra Maria;. First home here of Christian liberty. Is not this whole country really a Catholic land ? Is it not under the care of Catholic saints ? Are not their holy names borne by more than three hundred American cities, from shore to shore, from mountain to the sea? St. Augustine guards the Atlantic coast! St. Francis sits by the Golden Gate! Far in the north the great St. Paul keeps watch and ward! On the gulf, at either side, sweet San Antonio safely guides! In the heart of the land St. Louis, king and saint! St. Joseph near, and on the hither side, our gracious lady, Notre Dame, queen of all! With a Catholic people, this land were surely Catholic. Well, we have 12,000,000 Catholic people! 12,000,000! Four times the whole population of this whole country, when British tyranny was hurled from the land! 12,000,000 Catholics now — and of them, the end is not yet! Have we not everywhere Catholic churches, Catholic schools, Catholic convents, Catholic colleges, and now our grand Catholic university, with that noble band of Catholic men, who have followed in the wake of the Ark and Dove to hold aloft here the great beacon lights of Catholic truth! I know our people will give them welcome, such a welcome as men in a strange land never received before. And of educators, remember the great- est of all, one without whose aid vain were all our efforts in this fight, our gallant Catholic press. And we do not forget to whom, under God, mainly we owe all this, the priests and bishops of our church; to their apostolic efforts; their heroic courage; their patient care; their noble lives lived only for us — and for God. We gladly yield them homage; homage which gives them pleasure only as it gives them hope; hope, that what they won here by toil and care in days gone by, we, by faith and work will safely keep through all the years to come. And there is no fear of that! The Catholic seal is set on this land — forever. And yet the Holy Father would destroy all this! Would break down the government which guarantees all this! The Holy Father! He who lashes the so-called Catholic governments of Europe, telling them that nowhere does he enjoy his rights so much as under the constitution of the United States! And he would withdraw our allegiance from this country! And these be thy guides, O America! But in vain will they impugn the great fact of Catholic allegiance. Loyalty to authority is the brightest jewel in the Catholic crown; one that Catholics will never surrender. We bring to our country the allegiance common to all, but, beyond that, we bring also the grand tribute that only Catholic hearts know how to give; the loyalty of Catholic souls; a loyalty which does not grovel on the selfish plane of mere secular submis- sion, but soars above it in the lofty realm of heavenly sanction! Our church is mother of the noblest loyalty. She sanctifies authority, and so makes allegiance holy! We rally round the flag of our country not alone from love and civil duty, but also because of a divinely implanted conscience; motive beyond the comprehension of these secular disciples of cosmic evolution; men whose hearts’ desiie it is to destroy the Catholic Church. Misguided men! They think to serve the cause of liberty; but when the great social struggle comes in this country — and it is coming — ‘‘Slowly comes a hungry people, like a lion, creeping nigher ” — when that struggle comes, woe betide the spirit of liberty if the Catholic Church be not there to save; to curb the raging hearts of frenzied men; to preach to them, with Pentecostal fire and with the majesty of divine authority, that vengeance belongs alone to God. We know that the church will be there. She saw the beginning of all and will see the end of all, and through all will be as she has always been, the friend of order, mother of morals, saviour of men. And our schools, they will also be there! They shall not be destroyed! ( Tremendous applause, the delegates rising and cheer- ing vociferously for several minutes, during which the speaker retired.) Upon the conclusion of Judge Dunne’s remarks the congress took a recess for thirty minutes. AFTER RECESS. At the expiration of the recess the Convention resumed its ses- sion. The chair appointed the Committee on Future Congresses as follows: James H. Dormer, Buffalo; M. W. O’Brien, Detroit; H. J. Spaunhorst, St. Louis; Patrick Farrelly, New York; M. D. Fansler, Fort Wayne; John D. Keily, Jr., Brooklyn; Hon. Morgan J. O’Brien, New York; John Boyle O’Reilly, Boston; Thomas J. Semmes, New Orleans; William J. Onahan, Chicago; Edmund F. Dunne, San Antonio, Fla.; M. J. Harson, Providence, R. I.; Will- iam L. Kelly, St. Paul; Daniel Dougherty, New York. Mr. Onahan: ‘‘I move, Mr. President and gentlemen, that the name of the chairman of this convention be placed at the head of that committee. I will put the motion to the congress.” The question was put and the motion was agreed to unani- mously. Mr. Donohue, of Maine: “ In order to give expression to the great gratitude we feel for the able and instructive address of Judge Dunne, I move that by a rising vote a vote of thanks be extended to that gentleman.” The vote was taken, and the convention arose en masse. Mr. Onahan: ‘ ‘I move that the resolution presented here by the gentleman from Indiana which went to the committee on resolutions THE CATHOLIC CONGRESS. 47 be referred to the committee on future congresses; it more properly comes within the province of that committee. ’ ’ The Chairman: “It will be so referred if there be no objec- tion.’’ The committee appointed to wait upon the president of the United States through its chairman, Mr. Joseph J. O' Donohue, of New York, reported as follows; Mr. Joseph J. O’ Donohue, of New York: “The distinguished honor was conferred upon me and fourteen other gentlemen of ap- pointment by this body to wait upon the president of the United States, and to extend to him an invitation to be present at this meeting. I am proud to say he received us cordially and hand- somely. (Applause.) If it were not for the duties that are now imposed upon him in preparing his message, he sends back word through this committee, he would be only too happy to be present. But he says to-morrow he wants to be with you at the opening of the Cath- olic university. (Applause.) I felt highly honored as a Catholic to hear him express, and very feelingly, too, that this congress would do a great deal of good, and he approved not only of this, but of all other congresses of the same character. (Applause.) Mr. Chairman, that is all I have to say in reporting from your com- mittee. I move the adoption of the report.’’ The report was adopted unanimously. THE CATHODIC PERIODICAL PRESS. SIXTH REGULAR PAPER, BY GEORGE DERING WOLFF, LL.D., OF NORRISTOWN, PA. Your Eminence, Most Reverend and Right Reverend Archbishops and Bishops, Very Reverend and Reverend Fathers, Mr. President, and Gentlemen: Your committee have honored me with the request to prepare a paper ou “The Catholic Periodical Press,” to be read before this assembly. I attempt the task willingly, yet with unaffected diffidence, for I realize its delicacy and its difficulty, as well as its importance. In the thoughts which I propose to present, I shall confine myself almost entirely to Catholic newspapers, or, as they might more properl)' be styled, Catholic journals. For as, with but very few exceptions, they are published only once a week, their reports of current events are anticipated by daily newspapers, and cannot, therefore, have the freshness and novelty, usually attached to the word ‘ 1 news. ’ ’ In thus confining the scope of my intended remarks, two con- siderations influence me. In the first place, considering the neces- sarily restricted limits as regards time and space, of this paper, I do not think I have misinterpreted the intention of your committee. Secondly, the number of Catholic periodicals that are published quarterly or monthly, is comparatively small. Moreover, there is reason to believe that they more closely approximate the ideal of a truly Catholic periodical than do Catholic weekly journals, and are, therefore, less open to criticism. Of the immense power of the press, and more particularly of the newspaper press, in the United States, it is needless to speak. To dilate upon it would only be to repeat acknowledged truisms. The issues of the newspaper press penetrate into every village and hamlet and family in our vast country. Their statements and expressions of opinions are read with avidity, and affect, for good or for evil, almost every one, powerfully influencing his thoughts, feel- ings and actions. They are made the subject of constant conversa- tion and comment; are quickly communicated to the few who, in this age and country, are unable to read, or to read with facility, and thus they mould the opinions and character even of the illiterate. In short, the press, and particularly the newspaper press, is to-day the might- iest human instrumentality that man can employ. Its power, immense and far-reaching, has been recognized and emphatically referred to by sovereign pontiffs of the church, especially by our late Holy Father, Pius IX, and by his successor, Leo XIII. Speak- ing of how the power of the press has been perverted to wrong ends and employed by the adversaries of true religion to malign the church, and especially the Holy See, our sovereign pontiff, Leo XIII, said to a deputation of Catholic journalists, whom he received on February 23d, 1879: ‘ ‘ A person would not deviate far from the truth were he to ascribe this deluge of evils and the miserable condition of the times to the wickedness of the press.” But as every instrumentality that man can invent or discover is powerful for evil only when it is misdirected, misused, and perverted, so, too, it is equally or more powerful for good when it is rightly directed and rightly employed. This truth our Holy Father plainly declares in the same address, from which the foregoing quotation is made. He says: “Wherefore, since custom has made newspapers a necessity, Catholic writers for them should labor principally to apply to the salvation of society and the defence of the church, that which is used by the enemy for the destruction both of the one and the other. ’ ’ It would be impossible to describe in fewer words and with greater clearness the true mission of the Catholic press, or to show the noble and exalted ends it should strive to subserve — “the sal- vation OF SOCIETY AND THE DEFENCE OF THE CHURCH.” Ol the activity and immense power of the agencies that are working for the destruction of society, and, were it possible, of the church also, no observing and thoughtful mind can doubt. The general trend of opinion, outside of the Catholic Church, in Europe — and it is rapidly becoming so in this country — is in this direction. Hos- tility to authority, both in church and in state, is constantly increasing. “ The majesty of the law” has almost become an obsolete phrase. In the name of liberty false notions are dissemi- nated, which, carried out to their logical conclusions, are destruct- ive alike of civil order and of religion. In Europe infidels and atheists, miscalled Liberals, differing among themselves as regards their respective notions and theories, yet united by force of common hatred of religion and of all true legitimate authority, whether in the church or the state, under the pretence of concern for human rights and liberty, are seizing and holding the reins of political power, and tyrannize over peoples of which numerically they form but a small part. In the names ol liberty and of popular government they are striving to subvert the fundamental principles of social and civil order, and to establish a socialistic, beaurocratic despotism under which the individual would be reduced to an insignificant atom, a mere automaton, destitute of all real volition in the atheistic commune, in which personal rights and true freedom, religious, civil, educational, and industrial, would be impossible. In the name of free education it is sought to impose on the public a system of education from which freedom of religious education shall be excluded. In the name of religious freedom it is sought to rob religion of its divine elements and sanctions, to either exclude it entirely from public recognition or else to make it a sub- ject that has its foundation in the state or in human opinion as regulated by the state, and thus to deprive the church and its mem- bership of all real, true freedom, by making the church subordinate to the state, in fact, a mere department or bureau of the state. These ideas, alike false and destructive of religious faith, of the true principles of morality, civil liberty, and social order, are rapidly finding expression on this side of the Atlantic as well as in Europe. They pervade much of our popular literature. Some of our most popular magazines and most widely circulated newspapers are con- stantly putting them forth under every possible form. It is this pernicious literature that forms the daily pabulum of a large part of the people of the United States. It enters into and affects their intellectual and moral development as certainly and vitally as the food they eat enters into their bodies and affects their physical health and strength. It is of utmost importance, therefore, to the interests of religion and the welfare of our country that our Catholic literature should present, as our Holy Father Leo XIII has declared it can and should present, the antidote to the pestilential literature to which we have just referred. And in no other form can that antidote be so effectively presented as in that of vigorous, ably conducted news- papers pervaded by a truly Catholic spirit. Whether it be regarded as something to be rejoiced at or to be deprecated, it is nevertheless a fact that the rapidity of movement that characterizes our age in other respects also characterizes it as regards its intellectual and moral ideas and action. Hence, to properly influence the public mind upon subjects in which it is interested, newspapers, from a convenience, have become a necessity. Very many of our non- Catholic newspapers which honestly intend to be fair and impartial in their discussions of subjects bearing upon the Catholic religion, nevertheless are unconsciously pervaded by an anti-Catholic animus. To counteract their influence in this respect it is all-important that there should be a vigorously, intelligently and ably conducted Cath- olic newspaper press. 48 THE CATHOLIC CONGRESS. There is one other reason that we will mention. It is a reason which conies directly home to every one who wishes to be a faithful, devout, consistent Catholic and to train his children in like manner. We refer to the obligations of Catholics who value their own souls and the souls of the children God has given them and whose souls he will require at their hands, to guard themselves and to guard their children against the subtle and pernicious influence of reading that will injuriously affect their spiritual welfare. There are, in fact, few non-Catholic, secular newspapers, which ca-n be read indiscriminately by Catholics without their injuring themselves spiritually and involving themselves in the sin of dis- obeying the precept to abstain from whatever brings us into com- panionship with impurity (whether in thought or word or deed), or that tends to weaken faith, devotion, the spirit of filial obedience, or reverence for holy things. Very many Catholics think, or act as if they think, that they are at liberty to read newspapers which notoriously exert an influence such as we have spoken of; and they permit their children to read them. Catholics have no more right to read such papers, or to permit their children to read them, than they have to associate with, or to permit their children to associate with irreverent or bad persons, or with those who sneer and scoff at the true faith. The easiest and most effective safeguard against this is fur- nished by good Catholic literature, and by that literature in the form of magazines and newspapers. For, as the best way to pre- vent the ingress of foul air into a house is to provide a constant influx of pure air, so the easiest and best way to keep bad newspa- pers out of a family is to furnish it with pure, sound Catholic newspapers. But here it is necessary to distinguish; and in the distinction we make we are strictly following the instructions of our Holy Father, Leo XIII, and of the third plenary council of Baltimore. There are newspapers which in spirit and in contents are truly Catholic; and there are others, which are professedly Catholic, but in actual fact are most un-Catholic, and some of them decidedly anti-Catholic. Referring to this the fathers of the third plenary council of Balti- more, whose acts and decrees have been approved by the Holy See, have made the following emphatic declaration: “Whilst we commend Catholic newspapers, we admonish the faithful that not all newspapers which parade the name Catholic are truly Catholic. Their writers boast that they are Catholic, but by their example and writings they disgrace that holy name and expose it to scorn.’’ Thus we are confronted with the question: “What is a truly Catholic newspaper?’’ The answer to this question is plainly given in the decree from which we have just quoted: ‘ ‘Let that only be held to be a Catholic newspaper which sets forth and defends the doctrines of the church, narrates the progress of the church at home and abroad, and is ready to submit in all things to the authority of the church.” Here three characteristic marks or tests of a newspaper that is truly Catholic are plainly stated. The first is that it “sets forth and defends the doctrines of the church.” It may be well, in view of erroneous notions prevailing in some quarters, to dwell briefly on this. It is the doctrine of the church, not the notions which writers for Catholic newspapers may “evolve out of their own inner con- sciousness,” or pick up and adopt from any and every source, that they are to set forth and defend. Catholic newspapers are not authoritative teachers and expounders of what their editors, or other writers for them, in the exercise of their own individual judgment may suppose or imagine is, or ought to be, true Christian doctrine. That doctrine it is for them to receive and accept, without hesitation or question, and in a truly docile spirit, as it comes to them through the divinely constituted authorities of the church, which is its divinely appointed perpetual custodian and infallible teacher. It is the honorable work and duty of editors of and writers for Catholic newspapers to declare that doctrine as thus taught to them, and to defend it against those who assail and misrepresent it. It is impossible to emphasize this distinction too strongly in this age of almost universal license and so-called ‘ ‘ free thought. ’ ’ Owing to this distinction not being constantly' kept in mind, not a few writers for Catholic newspapers have egregiously erred and done great harm whilst sincerely, perhaps, intending to do good. We repeat it, and with emphasis, Catholic newspapers, or their editors or writers, have no mission, no authority to decide — and it is simply the height of arrogance for them to presume to attempt to decide — upon what is Catholic doctrine. Their work is to declare that doc- trine as they have received it from the church, and to defend it against those who assail it, misrepresent it, and who would pervert and cor- rupt it if they could. Nor is this minimizing or in the least degree degrading the office and work of a Catholic newspaper. To take an example from purely human pursuits, a lawyer, however learned and eminent he may be, does not consider himself degraded when he submits to the decis- ions of the court. To go up still higher, and take an example from the holy apostles, St. Paul expressly says that he taught not his own doctrine, but that which he had received, that which had been taught to him. He emphatically declares that if he or an angel from heaven taught any other doctrine, “ Let him be anathema.” The second characteristic of a truly Catholic newspaper is a very plain one. It is that it keep its readers acquainted with the prog- ress of the church in its own vicinity and in other regions. On the importance of this surely it is not necessary to dilate. We all naturally desire to read of those things which most deeply concern us. A dutiful child is interested in all that concerns its mother. A true patriot reads with intense interest all that pertains to his country’s condition, its struggles against adverse circumstances, its success in overcoming them, its prosperity and progress. If this country is engaged in war he notes with profound concern all the movements of its armies and those of its adversaries, its victories and defeats, its successes and reverses. He rejoices over the one and mourns over the other. In like manner the true children of the church are deeply con- cerned in all that pertains to the condition and progress of the church, not only at home, but throughout the world. To inform its readers respecting these things is one of the most important parts of the work of a Catholic newspaper. Obedience to ecclesiastical authority is the third characteristic laid down by the council of Baltimore. On this it is unnecessary here to dwell. The obligation is imperative and its meaning un- mistakable. We shall, however, have something further to say on th’s subject in a subsequent part of our paper. Elsewhere, but in the same decree from which we have been quoting, the council of Baltimore lays down another requisite of a truly Catholic newspaper. It says: “ It is especially necessary that whatever they (Catholics) them- selves write, and whatever they insert in their papers, taken from others, shall accord with the laws of Christian charity and modera- tion. And even when they are defending our most holy religion against the accusations and calumnies of slanderers they should aim to confound them by the weight of their arguments, and not rail at them with bitter words, reproaches, and maledictions.” The council also declares: That when a controversy arises be- tween Catholics honestly differing in opinion the same rule shall be observed. “For among men of good will,” it says, “Christian charity can well exist along with difference of opinion.” These injunctions are supported by an extract from the letter of the sovereign pontiff, Leo XIII, of August 3d, 1881. It is as follows: “ In carrying on controversies care must be taken not to exceed the bounds of moderation which the rules of justice and charity prescribe ; nor should persons who are devoted to the doctrines of the church, and especially not those who in the church are eminent in dignity and authority, be rashly accused, or otherwise brought under suspicion.” It is well for those of us who are editors or managers of Catholic newspapers to frequently and seriously ponder these declarations and injunctions. They are solemn and express declarations of the third plenary council of Baltimore following out and applying the instructions of the sovereign pontiff of the church. They serve as guide-posts to keep us in the right road ; they are salutar}' instruc- tions and warnings to keep us from injuring, in our mistaken earn- estness and zeal, the holy cause we are striving to promote ; they are tests by which all may measure and determine how closely each of the journals we are connected with approaches to, and how far it falls short of realizing, the ideal of a true Catholic journal ; they serve as tests, too, by which true Catholic newspapers can be known and distinguished from pretended Catholic, but in reality un-Catholic and anti-Catholic newspapers, and the real spirit and character of the latter be discovered, despite their false pretensions. The question now naturally arises : To what extent do Catho- lic newspapers in this country, generally, attain or fall short of the ideal of a true Catholic newspaper ? As regards the first character- istic — that of setting forth and defending Catholic doctrines — there is reason to believe, as respects what may be called the ‘ ‘ theological ’ ’ doctrines of the church, few or none of our Catholic newspapers '"excluding from this remark pretended but really un-Catholic THE CATHOLIC CONGRESS. 49 papers) are seriously deficient. Many of them exhibit commendable vigilance and energy in repelling assaults upon the Catholic religion and correcting misrepresentations of it. Of course there is a differ- ence. Some are more active and vigorous than others in this respect, but the difference, we believe, results rather from difference in their respective strength and ability, than from lack of earnestness and zeal. Perhaps this statement should be qualified. There is room to fear that as regards a class of subjects which are essential parts of Catholic doctrine, some of our Catholic journals are less careful than they should be to acquaint themselves with and follow the teachings of the church and of her approved theologians. We refer to sub- jects pertaining to the authority of the church, the office and author- ity of the sovereign pontiff of the church, his rights and power, and especially his right to independence of every temporal sovereign or government ; we refer, also, to all those subjects which relate to the origin and constitution of human society ; to the basis of civil government, its origin, authority, power, and the limits of its authority and power ; to the industrial questions of the day, the relation of labor and capital, or rather, the relation of employers and employes ; to the right of individual ownership of property and the limits of that right. As regards all of these subjects, or most of them, there is reason to think that less attention, than should be, is given by Catholic editors and writers to the teachings of the church and its theologians; and that some of them, indeed, imagine that they are free to adopt and express whatever opinions they please respecting these subjects, regardless of the official utterances of sovereign pontiffs of the church and of its theologians. It is to be feared that these last-men- tioned writers unwittingly subject themselves to the following con- demnation of the third plenary council of Baltimore. Referring to editors of some so-called (falsely so-called) Catholic newspapers, the fathers of that council declare: “They scatter their own notions among the unthinking popu- lace, which notions, too often, are nothing else than visionary theo- ries of infidels and innovators respecting the origin of society and the limits of the civil power.’’ No more grievous mistake can be made than to imagine that the subjects referred to are not included in the scope of Catholic doc- trine and in that magisterium or authority to teach with which Christ has invested his church. Religion has to do with all the relations of man, to God, to himself, to his individual neighbor, and to society. The church comprehends in its teaching office all that religion comprehends, and consequently, all that is involved in and grows out of the relations just mentioned. The subjects we have referred to are inseparably connected with those relations; they have their roots in them, aud derive their guiding, ruling principles from them. The divinely prescribed laws of justice and charity, too, govern them, and determine the obligations and duties that grow out of them. It is needless to add that to make known, expound, explain, and practically apply all that the laws of justice and charity comprehend, belongs immediately and directly to the authoritative teaching office of the church. Catholics, therefore, err most griev- ously when they allow themselves to be deluded into supposing that the subjects to which we are referring are mere matters of opinion, and that they are at liberty to think, speak, write, or act with regard to them as they please. In so imagining they expose themselves to the imminent danger of losing their faith and the spirit of true obedi- ence to the authority and teaching of the church, and thus they not only imperil their own souls, but the souls also of all whom they influence. There is another reason why Catholics, and especial^ Catholic writers in this country, should studiously acquaint themselves with the teachings of the church on the subjects to which we are referring. These subjects are practical “burning” questions of the day. They cannot be neglected or ignored. They are coming constantly to the front, and imperatively demanding right answers and just practical solutions. If the solution given be the right one, our country will continue to prosper, and its people will continue at peace with them- selves; our free institutions will continue; our government, with its safeguards for personal rights and freedom, will continue. But it the practical solution be wrong, there is peril impending and close at hand, plainly visible to every thoughtful, discerning eye, of social disorders, confusion, and convulsion, the thought of which must fill with horror every true lover of our country, its institutions, and its welfare. Catholics are an integral part of the population of our country. They are daily becoming a more numerous and more influential part. They have a common interest along with other citizens, n the peace, the prosperity, the welfare of our country. They are lovers of our country, deeply attached to its institutions and its government, warm and earnest supporters of them. None are more so. Motives of patriotism, therefore, as well as regard for the interests of true religion, demand that Catholics, and especially Catholic editors and writers, thoroughly acquaint themselves with the teachings of the church on these subjects, and strictly follow that teaching. If another reason were wanting, it would be found in this: The church is especially concerned for the poor. “The poor have the Gospel preached to them.” The church has been the guardian and defender of the poor in all ages. She is this to-day, and ever will be. Therefore, if Catholic editors and writers are, and are resolved to continue faithful children and members of the church, they must have like special consideration for the poor. It is the poor who sell their labor to those who are more wealthy. It is the poor who are employes of the employers. Unhappily, contentions and strife too often arise between the two classes. Their respective interests, which ought to be harmonious, are almost constantly now made antagonistic. Through these antagonisms, disorders and tumults arise, injuriously affecting the good order and peace of society, and destroying the good will and mutual cooperation which ought to exist between all, irrespective of their occupations, pursuits, social position, and pecuniary circumstances. It is the imperative duty of Catholic editors and writers to pen- etrate into and thoroughly understand the causes of this unhappy state of things. It is their office to instruct both employers and employes as to their mutual relations and their respective rights and duties, and the limitations of their rights. If either employers or employes overstep their rights, or are derelict as to their duties, it is the duty of Catholic editors and writers to speak out plainly and courageously, yet prudently, and to rebuke whosoever is in the wrong. This duty is all the more imperative, because whenever the antagonisms to which we are referring, arise, and whatever be their immediate outcome, and whoever be in the wrong, it is the poor who invariably suffer. Nor are Catholic editors and writers without sufficient guides to enable them safely, prudently, and efficiently to perform this most useful aud most important work. Eminent and approved Catholic theologians have lucidly written on these subjects; pre- eminent among them all, St. Thomas Aquinas. If Catholic editors and writers have not access to his works, or his principal works, in the original texts, they can study them through the medium of approved English translators and commentators. The encylicals, too, of our Holy Father, Leo XIII, are an inexhaustible store- house of instruction on these subjects. The next characteristic of a true Catholic newspaper, which naturally comes now under consideration, though not in the order in which we stated it, is the regard which Catholic newspapers, in their defence of the doctrines of the church, show for that modera- tion and charity which our Holy Father aud the plenary council oi Baltimore declare should characterize a true Catholic newspaper. Too often all of us, with very few exceptions, forget the maxim, Suaviter in modo, fortitcr in re. Too often we return railing by rail- ing, and deal in bitter invectives, when a more courteous manner and a gentler spirit would be much more effective, as well as more consonant with Christian charity. Then, too, before we leave this point, we cannot but advert to the flagrant violations of the injunctions of our Holy Father, Leo XIII, and of the council of Baltimore, by Catholic newspapers in their controversies with one another. On such occasions, and about matters concerning which there is ample room for difference of opin- ion, Catholic newspapers too often exhibit a spirit of bitterness that would be utterly indefensible if indulged in towards even the most malevolent defamer of our holy religion. What an occasion for scorn all this furnishes to the enemies of our holy religion, and how disedifying it is to readers of these newspapers, it is needless for us to say. There is, certainly, great need for Catholic newspapers guard- ing themselves against the spirit of envy, jealousy, and selfish rivalry, and cultivating that spirit of mutual consideration and mutual cooperation and union which our Holy Father and the third council of Baltimore have solemnly enjoined them to cherish. The second test by which the true Catholic newspaper is recog- nized is its publishing news respecting the church and all that per- tains to her condition and progress at home and abroad. Our Catholic newspapers differ, as might be expected, with regard to the degree in which they fulfill this requirement, some of them paying far more attention to it than do others. Yet this difference, we 5 ° THE CATHOLIC CONGRESS . are inclined to think, results chiefly from difference in their finan- cial strength and their opportunities to become acquainted with what I may call “Catholic News.” When we consider the vast field of information that is com- prised under the term “ Catholic News,” the movements and occur- rences having a bearing upon the Catholic religion in each diocese in our own vast country; in Canada, in Mexico, in Central and South America, in all the countries of Europe, in Australia, in the numerous missionary- fields of Asia and Africa; the movements in and around Rome referring to the present position of the Holy Father; his allocutions, addresses, and encyclicals — when we con- sider all this we can realize how extensive is the field to be gone over and how difficult it is to even approximately gather and pub- lish what it is important should be published, and than which noth- ing could well be more interesting and edifying to faithful members of the church. To properly do all this would exceed in the ex- penses that would necessarily have to be incurred the resources of the strongest and most prosperous Catholic newspaper in our country. Nor can it ever be expected that even approximately due attention will ever be paid to this very important part of a Catholic newspaper’s work until a support is furnished them five-fold greater than that which they now receive. With regard to the spirit of subordination and implicit obedience to ecclesiastical authority which must characterize every true Cath- olic newspaper, there is, we believe, a steady and constant improve- ment. Yet that there is great room for further improvement in this respect on the part of some Catholic newspapers in this country, cannot be denied. There are Catholics, controlling and editing Catholic newspapers, who, we believe, are entirely honest in their expressed desire to make their newspapers truly Catholic, yet who seem never so happy as when criticising, in the exercise of their own individual judgment, the actions of priests and bishops and the manner in which their ecclesiastical superiors manage matters per- taining to the church, its affairs and interests; who seem never so happy as when they can expose to the public, and carp and quibble and sneer at some mistake or inconsistency (real or supposititious), of those who are placed over them in the church. They seem to be entirely unconscious of and unconcerned about the immense harm that in this way they are doing to religion. Their conduct has been repeatedly rebuked and condemned by sovereign pontiffs of the church; and the fathers of the third plenary council of Baltimore have pronounced the following condemnation upon them: ‘ ‘ We declare that they themselves and those who assist and encourage them in this most pernicious abuse are disturbers of good order, contemners and enemies of the authority of the church, and guilty of the gravest scandal; and, therefore, when their guilt has been sufficiently proved, should be punished with canonical censures.” In this connection it is proper to allude to an opinion that seems to exist in the minds of even some intelligent Catholic editors and writers. Strange to say, they seem to imagine that there is a differ- ence as regards the nature and extent of the obligations of Catholic newspapers to submit to ecclesiastical authority, to closely follow the teachings of the church and to abstain from criticising their ecclesiastical superiors and the manner in which they administer the matters committed to their charge; a difference between Cath- olic newspapers which are published with, and those which are published without the express official approval of the ordinary of the diocese in which their publication offices are respectively sit- uated. Those which have that approval are commonly styled “bishops’ organs,” and are sneered at as having no freedom of action or liberty of opinion. They are scornfully referred to (shame- fully misrepresented) as under obligations to abstain from the dis- cussion of subjects which Catholic newspapers that have no such express official approval are entirely at liberty to discuss in anjr way or manner they please. It is surprising that such an opinion should be entertained and expressed by any intelligent Catholic. There is no possible excuse for it. It must be attributed to either inexcusable ignorance or wilful malevolent misrepresentation. The fathers of the third council of Baltimore have sufficiently guarded this subject. According to their decree on the subject of Catholic periodicals there cannot be any such thing as an “official organ” of a bishop or an archbishop. They have defined the limits and meaning of the approval which a bishop or an archbishop may give to a Catholic newspaper published in his diocese, and in the general conduct of which he has confidence. They expressly declare that the approval of the ordinary of a diocese simply means that he believes that nothing is or will be published in the news- paper to which he has given his official approval, contrary to faith or morals, or that is disedifying. They have also expressly declared that bishops and archbishops cannot and may not make themselves responsible for anything published in newspapers except .what is published by the bishops or archbishops themselves in the exercise of their official functions and over their own names. The obligation referred to rests equally upon Catholic editors and writers, irrespective of their having or not having episcopal approval, just as the same obligation rests upon all other members of the church. We conclude with some thoughts upon the manner in which Catholic newspapers may more fully realize the ideal of a true, perfect Catholic journal, and, in their own proper sphere and scope, become more efficient instrumentalities for disseminating and defend- ing truth and promoting the interests of the church and of society. This branch of our subject might well form a separate paper; the topics it embraces are so numerous and various. But your patience, doubtless, is well nigh exhausted, and we must necessarily be brief. The first requisite to this is that we brethren of the Catholic newspaper press cherish the spirit of fraternal unity. We should cast away as unworthy of our high and important office, all envy and jealousy, should abstain from needless disedifying bickering and contention with one another, and cooperate together cordially in striving to promote the cause in whose defence we are all enlisted. There is a world of wisdom in the well known saying, “ In union there is strength. ’ ’ But on this we need not dwell. Our Holy Father has solemnly enjoined this on us, and the third plenary council of Baltimore earnestly exhorts us to constantly keep in mind his injunctions. It is necessary, too, that we cultivate the spirit of gentleness and charity in dealing with the adversaries of our holy religion, sovereign pontiffs of the church have exhorted us to this, and have set before us as the great exemplar for us to strive to imitate, and as our patron saint, the holy Francis de Sales, who, by his meek- ness, sweetness of temper, and unvarying courtesy, changed invet- erate enemies into warm friends, turned aside or blunted the sharpest shafts that were hurled against the church, and thus won more victories than other powerful champions of the truth were able to achieve by more violent and seemingly bolder efforts. Again, it is necessary that more care be taken to exclude all disedifying matter from our columns. It seems needless to say even a word about this. The obligation is imperative. Yet, unfortu- nately, in a number of professedly Catholic newspapers, and more especially among those which are feebly supported and struggling for an existence, the obligation seems to be almost wholly neglected. Prurient advertisements and pictures which are indelicate and inde- cent and suggestive of evil, are to be found in their columns. Dis- edifying reading matter, and sometimes stories of a highly objection- able character, replete with mawkish sentimentality, with modern ideas about free love, legal divorces and marriages permitted by the civil law but condemned by the church, along with religious notions which are covertly or openly antagonistic to the doctrines of the church, make these newspapers positively pernicious. Another improvement in Catholic newspapers, we are inclined to think, would be their more commonly republishing editorials and “ Church News,” or summaries of them, taken from other Catholic newspapers, and duly credited. Still another and a highly important requisite is their taking measures to secure fresher and fuller reports written by loyal, devout Catholics, of what Catholics in other countries are doing, and also of what the enemies of Lhe church are doing in those countries. The great need of this will be obvious to every one if he con- siders that the news agencies of Europe are almost entirely under the management of persons who are not only non- Catholics, but in a large number of instances infidels and bitter enemies of the Catholic Church. We believe that our leading daily newspapers, with a few exceptions, honestly wish to be fair and truthful in the reports which they publish respecting Catholic affairs, but their foreign correspond- ents being in some cases anti-Catholic, in others non-Catholic, and in only a few instances real, true Catholics, as a matter of course, the reports they send, even of true occurrences, are discolored, one- sided, and often intentionally falsified. Moreover, their news agents and correspondents are always on the qui vive for ‘ ‘ news, ’ ’ and con- sequently seize upon every report and rumor, without delaying suf- ficiently to enable them to ascertain its authenticity or accuracy. They enlarge upon it, comment upon it, give it the shape and color- ing which they think will make it most sensational, and then tele- graph or mail it at once to this country. Here it is quickly pub- lished. Our Catholic newspapers have no such facilities for promptly THE CATHOLIC CONGRESS. 5i receiving authentic news. They may be fully convinced of the fals- ity of the reports that are published in the non-Catholic newspapers, but they cannot promptly contradict them nor satisfactorily explain and expose the discolorations and prevarications of those that are partly true and partly untrue. Afcer a week or two they obtain definite information, and are able to disprove the false report or to give a true version of what has been misrepresented. But the false- hoods and misrepresentations have already done their bad work in misleading public opinion, and the corrections and refutations made by Catholic newspapers, if made at all, are too late to attract attention. To relieve the Catholic press of this enormous disadvantage, two things are necessary. The first is to establish and maintain an active, vigilant, and energetic Catholic associate press agency. The second is to establish in one of our large cities a Catholic daily news- paper, subsequently to be followed by the establishing of others in other large cities. The idea of a Catholic associated press has been mooted before and pronounced impracticable by persons of large practical experience and keen business insight. Yet, for all that, we remain unconvinced of its impracticability, and urge it upon the attention of our brethren of the Catholic press. We do this all the more confidently and earnestly because we are strongly sup- ported by persons whose judgment is entitled to high consideration. Among them are several experienced Catholic journalists who have spoken favorably of the undertaking. The establishing of a Catholic daily newspaper is necessary, be- cause Cathblic weekly journals (owing to the fact that they are pub- lished only once a week) cannot quickly expose and refute the false- hoods and calumnies that are constantly invented and spread abroad respecting the church, and especially respecting the Holy See. In this rapidly moving age of ours what is to be done effectively must be done at once. In our conflict with the enemies of our religion our counter-strokes must follow their blows with lightning-like speed. The fathers of the third plenary council of Baltimore thoroughly understand this. They declare: “It is greatly to be desired that in each of our large cities a Catholic daily newspaper be maintained, fully equal to the secular daily newspapers in financial strength, and the sagacity, vigor, and power of its writers. Nor is it necessary that the word Catholic be displayed at the head of its pages. It is sufficient that, in addition to recent occurrences, and all those things which in other daily newspapers are eagerly desired, it defend, whenever a proper oppor- tunity presents itself, the Catholic Church from the assaults and calumnies of its enemies, and explain its doctrine; and, moreover, that it carefully abstain from placing before its readers anything that is scandalous, indecent, or unbecoming.’’ It is argued that a Catholic? daily newspaper cannot be success- fully maintained. Why ? Is it because of want of sufficient capital, of sufficient journalistic talent, of sufficient administrative ability among the Catholics of the United States ? Emphatically, it is not. There is to-day more than enough capital invested by Catholics in non-Catholic newspapers all over the land to amply provide for a dozen or a score of Catholic dailies. There are, on the great non- Catholic dailies of our large cities, Catholics who, in sagacity, quickness, fulness of knowledge, and all that goes to make a suc- cessful journalist, are peers to any of their non-Catholic fellow- workers. As for administrative, executive, directing ability, we have Catholics managing successfully and with distinguished ability railroads, mills, mines, factories, banks, and insurance companies. Passing strange would it be if Catholic talent could not be found competent to cope with the difficult task of managing a great daily newspaper. What is really wanting is the will. As soon as Catho- lics in the United States will to establish such a newspaper, the men and the money to maintain and conduct it will be quickly found. And until such a newspaper (or a number of them) shall have been established, the Catholics of this country will not be doing what they might do and ought to do to defend the church, and to promote the welfare, social, moral, and religious, of the great people, of which Catholics are an integral component part; and consequently they will not be doing what they might do, and ought to do, to preserve and perpetuate our civil institutions, of which it is needless to say that morality and religion, combined with intelligence, are the firm- est supports. And now to prevent any possible misunderstanding we add that we have passed-over as not needing to be suggested, that, as a matter of course, Catholic newspapers designed for general circula- tion should not confine themselves to subjects of a strictly religious character. They should discuss intelligently the events and occur- rences of the day, questions of civil polity, questions that refer to the industrial, commercial, and other interests of our country, but not in a narrow or partisan sense. Along with this they should furnish their readers, according to the condition, circumstances, tastes, and social status of those whose support they respectively aim at securing, what will best amuse and interest them. In short, they should aim to present in their columns all that characterizes a pure, fresh, entertaining, vigorous newspaper. The importance of this seems to us self-evident, but it is not sufficiently attended to by editors of some of our Catholic news- papers. Their pages lack variety. In some instances they are too heavy. The range of topics covered both by their editorials and their selections, is too narrow. The “ scissors and the paste pot’’ are employed too hurriedly and without sufficient thought or good judgment. In other words, too little care and discrimination are exercised in making selections of matter taken from other news- papers and periodicals. There is too much “ padding.’’ Too little attention is given to the process of “boiling down’’; the art and power of summarizing and condensing into smaller compass, yet preserving the pith and substance of what is thus summarized, are too seldom employed. There is room for improvement in these respects in many of our Catholic newspapers. We are sure, too, that such improvement will be followed by increased circulation. But that Catholic newspapers may even approach the realiza- tion of what we have been urging, it is necessary that a support far greater than that which any of them now receive be accorded them. Until this is done— and it is not done now — much that we have written will be entirely impracticable, purely visionary. Editors of Catholic newspapers and their assistants are notoriously overworked and underpaid. There are, among editors and writers for Catholic news- papers, men of eminent ability, sincerely desirous to do their full duty in their respective positions; men who in other pursuits or who on non-Catholic journals might win their way to fortune and fame, yet who receive a meagre compensation. They are overworked , for no one or two or three men can properly and thoroughly do the work that is comprehended in an ideal Catholic newspaper as we have sketched it. Yet the ideal is not, emphatically not , a visionary or impractical one. Were it necessary to give sharper point to what we have written, we might easily do it. We could name at least ten or twelve Prot- estant journals, which, as respects numerical strength of editorial staff, number of regular contributors and correspondents, scholarly work, careful thought, and painstaking, discriminating labor employed on them, contrast most forcibly and favorably with even the very best of our Catholic newspapers. In the respects mentioned they are incomparably superior to almost every, if not to every, Catholic newspaper in our country. It is unpleasant to say this; it is unpleasant to you to hear it; but, unhappily, it is true. Whose fault is all this ? Is it that of the owners or business man- agers of Catholic newspapers ? To the latter question we answer, No. There are exceptions, but, as a rule, we believe that the current supposition is entirely false. The fault lies at the door of the Catho- lic public. And we believe that our intelligent, educated Catholics are most to blame as regards this. The)' expend for themselves and their families, ten, twenty, fifty dollars on non-Catholic publications for every two or five dollars that they expend on Catholic periodicals or newspapers. Converse with one of these intelligent, educated Catholics. He tells you he is deeply interested in some special sub- ject which directly concerns the interests of the church or some movement in favor of or against the church. Hand to him a Catho- lic newspaper, or monthly, or quarterly, which contains an interest- ing article from a Catholic writer of distinguished ability on that very subject — say from Cardinal Manning or Cardinal Newman. He thanks you warmly; he will read it with great pleasure; not now; he has not time; but soon. The article could be read in five minutes. It is placed on his table; perhaps it speedily finds its way unread, into his waste basket, or it is labelled carefully, placed where it may be easily found; and then it is forgotten. Meanwhile he and his family consume hours every day in reading non-Catholic newspapers and periodicals, some of which contain things which every Catholic should conscientiously abstain from reading. This is no fancy sketch. Every observing Catholic writer knows that it is true. As regards Catholic young men and young women, and Catho- lics of the less educated class, it is notorious that they spend dollars for sensational, trashy “story papers ” and novels, where they spend five cents for a Catholic newspaper. There is still another class; Catholics who attend to their relig- ious duties, and take a daily or weekly non-Catholic paper for the sake of reading the “news,” but who take no Catholic newspaper, no Catholic journal or periodical of any description; who are con- 52 THE CATHOLIC CONGRESS. tent to be as ignorant as “a heathen ” of all that is going on in the Catholic Church, outside of their own parish, who hear and know nothing whatever of what is going on even in their own diocese, who know nothing whatever about what the church is doing through- out our country, or in Europe, Asia, or Africa; nothing whatever about the movements of its enemies, nothing about what it is doing in defence of the truth and for the welfare of society, nothing what- ever about its great charitable and missionary operations. The Holy Father might be tortured or murdered or driven from Rome, and they would remain ignorant of it until told of it by some better informed fellow-Catholic, or by some sneering, scoffing 11011-Catholic acquaintance. The Catholic newspaper press cannot be what it ought to be, and what it might be, until it is much more generally and gener- ously sustained. This we state emphatically as a self-evident fact. To obtain these, the owners, managers and editors of Catholic newspapers must, as a necessary perequisite and despite their lim- ited resources, strenuously strive to make their respective journals more worthy of support than very many of them now are. Where are we to look for a remedy? We reply unhesitatingly, to the Catholic clergy. Without their active , practical assistance, owners, managers, and editors of Catholic newspapers will labor in vain to secure for their publications the support they ought to have, and which, for the proper promotion of Catholic interests it is neces- sary for them to have. We have the good will of the Catholic clergy so far as general approval and desire for our success go; but these are not enough. We need, we require their earnest, active efforts to increase the Circulation of Catholic newspapers in every one of their respective parishes. Our Holy Father has blessed Catholic writers and their work, and especially Catholic journalists. The fathers of the third plen- ary council of Baltimore have repeated that blessing. They declare that those of them who give themselves faithfully to the work are worthy of all praise, and that their memory will lie held in benediction. They desire that their numbers and strength shall daily increase. They desire that the circulation of Catholic jour- nals shall be greatly enlarged. But these same fathers also declare in their pastoral address: “But all this will be only words in the air, unless it can be brought home to each parent and made practical in each household. If the head of each Catholic family will recognize it as his privilege and his duty to contribute toward supporting the Catholic press by subscribing for one or more Catholic periodicals and keeping him- self well acquainted with the information they impart, then the Catholic press will be sure to attain its rightful development and to accomplish its destined mission.” Who can reach the heads of Catholic families — reach them effectively? The Catholic press, using its best efforts, employing the most successful canvassers, cannot. We mean cannot without the active assistance of our prelates and clergy. Even with their assistance it will be a difficult work. We have the testimony of worthy, zealous priests who have energetically labored to increase the circulation of Catholic newspapers in their respective parishes, that their efforts were attended with but little succees. Yet, diffi- cult as the work is, it must be undertaken, continued, and persevered in, until success crowns, as success eventually will crown it, if it be thus carried on. For until this work is accomplished, the Catholic press of our country, to a great extent, will fail to fulfil its high mission, but when it shall have been accomplished, then will our Catholic periodical press become, as our Holy Father, Leo XIII, urges it should strive to become — a most efficient and potent instru- mentality for advancing the highest interests of society and defend- ing the church. ( Applause.) MR. McGLOIN’S PAPER. The Catholic Church has for its mission to save souls; to that end, she labors to render men believing and moral. Every agenc\', therefore, affecting human belief, or human conduct, interests her deeply. No one ignores the vast influence of the press. The 16,319 periodicals of the United States, with their 33,260,750 subscribers, are a potent factor in moulding the opinions and sentiments of our people. Sentiment and opinion govern a nation; and, usually, they rule also the individual. They constitute a moral force of first magnitude. Brave and pure public sentiment indicates a brave and pure people; one which is corrupt bespeaks a populace, itself corrupted. The press, by reason of its influence over the popular mind and heart, challenges in an especial manner the attention of the church. So far as it is capable of accomplishing, and does accomplish, evil, it is to be combatted; so far as it is an instrument for working wide- spread and enduring good, it is to be seized upon and put to its fullest use. Considering the gigantic proportions to which the press has attained in this country, it would seem that, as yet, the church has not accomplished a great deal in the way of enlisting its services in her own particular behalf. Out of the 16,319 periodi- cals published in all the United States, about 100 only are in the particular service of the Catholic Church. Of the remaining mass, a large proportion is distinctly anti-Catholic, including Protestant, Jewish, and infidel publications, and a considerable number of secular ones. What remains cannot, from the strictly Catholic standpoint, be regarded as with us. The Catholic Church is the church of authority and discipline, and of resulting spiritual unity. The non-Catholic press, as a rule, is antagonistic to the idea of authority in matters spiritual; and its influence is strongly against religious unity. In pursuit of the sensational, the secular press opens its columns to matter against faith and morals; and such matter it introduces into the innermost family circle. In addition, there is to accomplish this same work, an increasing flood of romances, novels, novelettes, dramas, etc.; all anti-Catholic, more or less, in expression or sentiment. The result of all is that the task of the church is rendered far more difficult and laborious. If the church finds herself at such disadvantage in this regard, it is because her children are not yet practically awakened to the importance of this matter. Sentimentally they are with the Catho- lic journal ; but, when it comes to subscribing and advertising, too many of them place their patronage elsewhere. There are large business establishments in New Orleans owned in whole or part by Catholics, some of which advertise largely in secular prints, who turn the cold shoulder to the solicitors of our Catholic journals. It is the same in other places. In the great city of New York, there is a Jewish journal, rated at less than 4,000 circulation, which, nevertheless, shows in its columns fifty-three distinct advertisers, having names undoubtedly Irish, and hence presumably Catholic. It is needless to state that the same names are strangers to the columns of the New York Catholic journals, although many of the latter have many times larger circulations than the Hebrew period- ical already referred to. When it comes to subscribing, compare the aggregate of circulation for all the Catholic journals of onr Union with the millions known to belong to the church in this country, and it will be surprising to observe what a large proportion of our American Catholic population there is which does absolutely nothing for Catholic journalism. If Catholic journals were of inferior character, or if advertising in their columns were waste of money, such a state of affairs would be justifiable. But, as a rule, Catholic publications are fully up to the standard. As to advertising, other things equal, they furnish a medium which is exceptionally excellent. All taking such journals do so because of a special interest in the cause they serve. Such publications, therefore, have the particular affections of their readers, all of whom are deeply interested in their success. Advertisers con- tribute largely to the maintenance of a journal ; hence, the}^ are in a sense cooperators in the work such journal is accomplishing. This should be a bond of sympathy between reader and advertiser, of the greatest value to the latter. Our American Catholic population, as a mass, is devoted and generous. The numerous and magnificent churches and schools and charitable institutions of all kinds which they have erected and are maintaining, afford convincing proof of this. The difficulty is, as already intimated, that our people are not yet awake to the necessity under which the church is, of a strong Catholic press, to serve as an antidote to all which is poisonous in the anti-Catholic press, as also in anti-Catholic literature ; and to serve as a powerful and faithful assistant of the Catholic pulpit, in the dissemination ot truth. So soon as our people are thoroughly aroused in the prem- ises, then shall we see the Catholic press growing into splendid proportions. It is high time for earnest Catholics to enter upon the work of dissipating this lethargy. The same piety which is building and maintaining churches, schools, and institutions, must take the Cath- olic press into favor; it must expend a portion of its zeal in this direction. It should be no longer possible to say of excellent Cath- olic men and women that they are zealous and charitable in every quarter, but for Catholic journalism they are without the slightest concern. Money and labor expended in behalf of the Catholic press is well and nobly expended, and must be highly meritorious in the Charles J. Bonaparte, Baltimore, Md. Conde B. Pallen, St. Louis, Mo. George Dering Wolff, Norristown, Pa. Richard H. Clarke, New York, N. Y. William Richards, Washington, D. C. Manly Tello. Cleveland, O. Edmund F. Dunne. San Antonio, Fla. Heman Allen, Chicago, 111. 54 THE CATHOLIC CONGRESS. sight of Almighty God. The rich should give of their substance, either by way of contribution or advertising, and even the poor should assist at least by subscribing for some one Catholic periodical. The simplest consideration must satisfy all of the truth of these observations, and history may be appealed to for further enforce- ment. All are aware of the frightful work accomplished, not many generations ago, by Voltaire, Rousseau, Diderot, D’Alembert, and a horde of other atheists and disorganizes. Infidelity and the spirit of revolution were disseminated within a remarkably short space of time, over the whole civilized world. Religion and civil authority, as well, were shaken to their very foundations. Chris- tian belief was wounded almost unto death, and even to these days the grievous wounds then inflicted are not healed. The wonder is, how these men accomplished, in so short a space of time, such immense and hideous results. History informs us that they seized for this purpose upon the printing press, sending forth a flood of evil writings to poison the minds and hearts of the people. We may now consider another, and to us Catholics a more grateful picture. I refer to the glorious and yet recent victory achieved by brave German Catholics over the great iron chancellor, Bismarck. It is conceded, that, under God, this speedy and brilliant victory is due in large part to the German Catholic press. Had Germany, in the days of Martin Luther, such a Catholic press as now she has, and which aided so nobly in abating the latest Kultur- kampf, there would never have been any effective or enduring Ger- man Protestantism. Had there been in France, during the sad days of Voltaire, a strong Christian press to disseminate swiftly and afar the truth, atheism would never have snatched away so many souls to perdition. Considering the potency of the press, we may rest assured that Almighty God did not disclose it to mankind in order that it might serve mainly as an instrument of evil. In his own good time he will establish his invincible dominion over it, and bend its prin- cipal force into the service of religion. It is not out of place to speculate with humble spirit upon the visible methods which it is possible he may employ to this end. Indeed, it may even be that he himself shall inspire, during the course of such reflection, a happy thought which shall serve to point the way his servants are to take, in order to bring about a speedier accomplishment of his holy designs. Mother church in the past has had many up-springing evils to combat, as now she has a strong anti-Catholic printing press to deal with. She has always found effective weapons for warfare. Vari- ous heresies have been occasions for the founding of magnificent preaching orders; the attempt to force Godless education upon her children, has brought forward the powerful and spreading teaching bodies which are winning for the church a position of dominance in the educational field. May we not have here the key to our whole situation ? Why should the church not meet this particular evil as she has met so many others in the past, by the establishment of religious orders, whose special mission shall be the upbuilding of a great Catholic press and publishing interest? A journal in our day is an expensive affair. Editor, reporter, type-writer, solicitor, carrier, all must be paid; and the outgo is something the magnitude of which requires experience in order to appreciate it. We have noble religious orders, which give their time to culti- vating the earth, others to preaching, others to educating, and so on. Those composing such orders labor for no earthly reward; the enterprises, therefore in which they engage are not mortgaged to Mammon. These orders and religious bodies have their particular missions, already clearly defined, and the great works in which they are engaged demand now as earnestly as ever their untiring devo- tion. It is not to be expected that the}" shall now enter upon new and different courses. Nor would it be adequate for any order or body to- adopt this new mission as a secondary or collateral work. We are dealing with a matter of primary importance; and to build up Catholic publication to the proportions peremptorily demanded, in order that it may grapple with a mighty foe in every place and upon every field, demands the entire as well as the best efforts of all who may undertake the great and glorious work. It is possible, nay probable, that Almighty God will soon inspire generous hearts to devote themselves, as in other fields others have done and still are doing, to Catholic journalistic and publishing work. The church would then be emancipated from the crushing expense which now stands as a bar in the way. She could plant her journals and erect her publishing houses in every locality, just as now she is planting everywhere her colleges, academies, and schools. She could flood the land with clean and Catholic reading, at prices which deny refusal. Of course, the secular and non-Catholic press, and non-Catho- lic publishing interests in general, can always take care of them- selves- as now they are doing. But, alongside of the already im- mense non-Catholic publishing interests, would grow up speedily a Catholic one, to become with time equally as great and well capable of defending the cause of Catholicism in its every respect. We would have the two presses side by side, as we now have two school systems, ramifying everywhere throughout the land. These ideas are probably not original with the writer. Others may or may not have thought them and even made them public. All that the writer desired was to cast them forth before this great representative body, to be taken for what they are worth. Per- chance, they may float afar, and finding somewhere a congenial soil, with God’s grace, spring into life, and bring forth with time fair fruit. Should this, through the providence of God, arise in his day, the writer, with certain friends, would hope to be placed in early communication with the movement, so that, according to their means and state of life, they might be among the number of its ear- liest friends and helpers. MILTON E. SMITH’S ADDRESS. Mr. President and Gentlemen: I desire, with your permission, to make a few remarks relative to the paper on the Catholic press, which has just been read; a paper prepared by a gentleman who, from education and experience, is amply qualified to discuss and criticise Catholic publications. That they are not the ideals which every Catholic, and especially every Catholic editor, desires, cannot be refuted. However, when we pass judgment upon the efforts of those who in conducting the Catholic press are standing in the front ranks of controversy, giving and receiving blows in defence of our holy mother church, we should not forget the relative con- dition of Catholic literature to-day and at the time the mitre was first placed upon the brow of the illustrious Archbishop Carroll. One hundred years ago Catholic publications were restricted by the prejudice and bigotry which for three centuries environed English Catholics and weighed down English Catholic literature. To-day all this has been changed, and we have Catholic books" in the English language without number, whilst Catholic newspapers are within the reach of all. Considering the shadows from which English Catholic literature has recently emerged, we must not demand too much from Catholic writers or Catholic publishers; but whilst urging them to strive to reach the highest plane of excellence we should inform the people generally that the Catholic press stands in need not only cf material assistance, but especially of moral sup- port. We must not forget that the Catholic newspaper caters for a different constituency from that of the magazines or reviews, conse- quently it can reach an ideal plane only when the masses become more highly cultivated. In spite of all its environments the Catholic press has done a grand work in aiding to carry the cross over our prairies, up the side of the mountains towards the setting sun. It has ever proved loyal to the church and loyal to him, who, though a prisoner by the classic banks of the Tiber, robbed of his patrimony, stripped by an infamous government of possessions to which he has a clearer title than any monarch of Europe, has never failed to raise his voice in defence of those eternal principles of liberty which were first declared on the soil of this grand old com- monwealth on which we now stand. By the aid of the Catholic press, noble cathedrals have been erected in our cities, beautiful churches in less populous centres, and hundreds of chapels on the sides of our mountains, where the holy missionary, in torn and faded vestments, celebrates the same holy sacrifice offered beneath the venerable basilicas of the eternal city. If the Catholic press has been true in the past to its great mission, we may hope that, with the dawn of the new era which is ushered in by the one hun- dredth anniversary of the consecration of Bishop Carroll, it will go forward fearless in its support of all the rights of Catholics and non- Catholics, and bold, yet prudent, in demanding the freedom of the Holy See. William L- Kelly, of St. Paul, Minn., said : Most Reverend Fathers , Mr. President and Gentlemen of the First Catholic Congress of the United States: You have listened on behalf of the Catholic press, to words from a gentleman who comes to you from the far south, and has spoken in language as warm as the waters of the glorious gulf that encircles his Crescent City, and with a force equal to its billows. (Applause.) Will you listen patiently to a THE CATHOLIC CONGRESS. 55 stranger who comes to you from the far north, from that city bear- ing the name of the apostle to the gentiles, that city that stands like a queen at the head waters of the Mississippi? (Applause.) I have asked your patience, for I tell you as an honest man in advance, that some things I may say here may not have the same ring to them that have been expressed in articles before mine upon the same subject. When His Grace the archbishop of St. Paul (applause), whom I consider it an honor to say is my friend, sent for me and told me that upon this occasion I would be expected to address this august body, upon a subject so vital, so pregnant, and so burning as that of education in these United States, and realizing the tremendous responsibility of the task that he was then placing upon me, and realizing my utter unfitness for that responsibility, I said to'liim, “Sir, it is impossible,’’ what was the answer ? He turned away frapn me as Napoleon Bonaparte turned from his chief engineer, after he had laid out a route for crossing the Alps, and when the engineer had reached the foot of the Alps told him that the route was not practicable, he said, “Well, that is all settled, we will push forward at once.” And so Archbishop Ireland said to me, “ I am glad it is all settled ; you will read the paper. ’ ’ (Laughter and applause.) So I am here to read it. The mistakes are all mine ; lay them upon my unworthy shoulders ; that which is good in this paper apply to my holy mother, the Catholic Church. MR. KELLY’S PAPER. In that act “done by the United States in congress assembled, the 13th day of July, A.U. 1787, and of their sovereignty and inde- pendence the 12th ” entitled, “ An ordinance for the government ot the territory northwest of the river Ohio,” I read these articles, as the law of the land. “ No person demeaning himself in a peaceable and orderly manner, shall ever be molested on account of his mode of worship, or religious sentiments in said territories. * * * “There shall be neither slavery nor involuntary servitude in the said territory, otherwise than in punishment of crime, whereoi the party shall have been duly convicted. * * * “ Religion , morality, and knowledge, being necessary to good government and the happiness of mankind, schools and the means oj education shall forever be encouraged. ’ ’ Virginia, great-hearted mother of states, had just ceded to the Union this northwest territory. Out of it were to be created the commonwealths of Ohio, Indiana, Illinois, Michigan, Wisconsin, and in large part Minnesota, with every foot of their glorious soil thus made consecrate forever to freedom, to knowledge, and to God. As our fathers pledged all futurity that never within those borders should any peaceable and orderly person be questioned for his relig- ious faith or practice, and as they set apart that land for all time, to be the home of free men and forbade slavery therein, so they linked in a trinity of beauty and of power to be then and thenceforward fostered and encouraged, these three essentials to good government and human happiness, religion, morality^ and knowledge. O, lawgivers of the past! O, prophets of the voiceless future! a good angel inspired you to write these words in this ancient char- ter! In point of time it precedes the United States constitution. Before the constitution was adopted and the government of law formed under it began, this charter had fixed for all time the status of a great people. And when the infidel tells me in his scoffing, or the timid Christian cries out in his fear that God’s name is not found in the constitution of my country, I answer that before the constitution was, God’s inspiration and spirit had breathed into this organic law, and it became a living thing, and that from it that spirit has passed into every constitution in the land. Those were brave words, bravely spoken. They should be written in letters of gold 011 every law book — on even - text book of the schools — they should be treasured in every heart. What is still better, our policies should conform to this law, both in the letter and in the spirit. If we have followed in the right path, we should continue therein. If mistakes have been made, they should be corrected. The lawgivers said, that religion, morality, and knowledge are necessary to good goverment and the happiness of mankind. They were choice and vigorous in their language. It is just as though it was written, that without religion, morality, and knowledge, good government is impossible. But why did they add that “ schools and the means of education shall forever be encouraged” unless they understood that in the schools all these essentials to human happi- ness should be taught? While this ordinance applied in terms only to the territory northwest of the Ohio, yet it was the legally expressed will of the whole people. It was your law, gentlemen, from New England and from the middle and southern and western states, as well as ours, inhabitants of the northwest territory. Again, what was then and what to-day is this northwest territory? When this law was written, all that land was untrodden by white men’s feet, save where the armed men in the service of France and England had pressed the gatherers of gold into the wilderness, or where those gatherers of souls in God’s sendee, the Catholic priests, without sword or script, had carried the eternal cross far beyond the armed outposts of these two great nations. Though the forests were dark and trackless, though the rivers, broad and deep, though the great lakes stood as insurmountable barriers in their way, though savage red men met them at every turn, though death at the hands of more savage white men shadowed them every step, in spite of all these, and heeding only the Master’s command, “Go, teach all nations,” the intrepid members of the company of Jesus had carried the story of Calvary northward to the head waters of Lake Superior, westward to the Mississippi, and southward to the Arkansas. From the ocean westward they had breathed upon the waters, and the Catholic names they bear to-day attest their presence. They laid their holy hands upon the heart of the wilderness, and it throbbed, responsive to their touch. The most of them stepped from the martyr’s stake up to the throne of God. Their names passed, for a time, from the common talk of the people. But, after the lapse of the centuries, the glo- rious Catholic harvest that has sprung from the ground they trod has proven again, if it needs be, that “ the blood of the martyr is the seed of the church. ’ ’ From about 3,000,000 people at the time of the ordinance, the country has grown to about 60,000,000. Within the limits of the northwest territory now are at least one-fourth the entire popula- tion. One-third of the nation’s wealth is there. One-fourth of the railroad mileage, and over one-fourth of the school children. And last, but not least to us, about one-fourth the entire Catholic people. This in an area embracing only five states and part of a sixth, ot this Union. We have seen, by a logical deduction from the reason which the fathers gave for the law, what they understood by the term edu- cation. Of course, in its comprehensive sense, education is not limited by that which is learned in the schools. It begins at the mother’s knee and ends with the grave. All life is educational, and some of the hardest and most useful lessons are those of experience. What, then, in its ordinary meaning, is education? What is the ultimate object of education? How is that object best attained? These questions are suggestive each of a weighty problem, — problems that have engaged the earnest thought of the ablest minds of our own country and the world. In this discussion, two great parties have arisen, — both agreeing that education should be general and for the people, the one holding that this popular education must be entirely secular, the other maintaining that no education is worth the having that is not founded upon religion and morals. Holding the latter view are found first the entire Catholic Church, number- ing in her fold about one-sixth of the whole people. To these should be added a large and most respectable minority of our Prot- estant brethren, notably the Episcopal and Lutheran churches, and a very large contingent from all the other Protestant Chiistian bodies. That a solution of this question absolutely satisfactory to the Christian peoples of these states and good to the nation has not been reached, is due largely, I add in passing, First, to the absence of positive fairness on each side in the discussion. Second, to the prejudice against or fear of the Catholic Church still honestly enter- tained by many of our Protestant brethren. Third, to the activity of the infidel and indifferentist in using these fears and prejudices, and by thus dividing upon a question vital to both, the great Chris- tian bodies, Catholic and Protestant, shaping the school policies of the land to their own ends. Upon the general subject of education it is hard to add any- thing to the world's stock of ideas. Shakespeare said, “There is nothing new under the sun.” It seems that on this vexed question so much has been written and said, that the fields have been so thoroughly reaped by skilled hands that little is left for a mere gleaner on the by-wavs. But truth is always new, though many times presented. Therefore, do not harshly criticise me should I tread in well beaten paths. 5 6 THE CATHOLIC CONGRESS . We can best determine what education means, or rather, what it ought to mean, 1)3' asking tne question, Why was man created? The catechism says, That he may know God, love him, and serve him in this world and be hap])}' with him forever in the next. Every Christian will acknowledge this as a verity. If, then, the ultimate object of man’s creation, and his residence on this earth is his eternal salvation, it follows as a logical sequence that whatever tends most directly to that end is best for man. And as none can question that the development and training in the child of the intel- lectual and moral nature within him is by far the most important step in his life, and tends most directly either to make or mar his future for time and eternity, so it follows that it is all-important that this developing and training process be not one-sided and imperfect, but that it be thorough, all-embracing, and honest. Edu- cation means, necessarily, the imparting of knowledge, therefore, that knowledge which is most essential to man’s happiness, here and hereafter, should be imparted first, and should certainly not be replaced by other things less important. The knowledge of God embraces the knowledge of the duties man owes to God, to his neighbor, and to himself. These, it seems to me, are the first essen- tials of education. With these any man can be, and usually will be, a good man, a good neighbor, a good citizen. Without these he can never become either. I can illustrate: One day, upon a trial of some importance, a bright bo}' of tender years was introduced to a court as a witness. It was supposed the little fellow could give important testimony, perhaps bearing heavily upon the interests of one of the parties litigant. So the attorne}' for that party challenged the capacity of the child to testify, being too young to understand the nature of an oath. The judge opened a catechism class of one, and after asking a few indifferent questions to get the full attention of the proposed witness, asked: “Who made you, Johnny?” “God made me, sir,’’ was the prompt repl}\ “Why did God make you, my bo}'?” “That I may know him and love him and serve him in this world and be happ}' with him forever in the next,” was the answer. “Your Honor,” said the opposing law} r er, “I withdraw all objec- tion, and waive the oath.” He knew instinctively, as we all do, that this little witness would tell the whole truth and nothing but the truth. To ni} T mind, that child’s education had been commenced right. Webster, defining the word, says, “Education is properl}' to draw forth, and implies not so much the communication of knowl- edge as the discipline of the intellect, the establishment of the principles, and the regulation of the heart " — to develop the whole man, to lead him out from the darkness into light, to store, but not to crowd the memory with useful data; to quicken and discipline the reasoning powers; to render the mind apt to the acquisition of knowledge in the future as time affords opportunity; but above all and first of all, to develop the moral and religious faculties. In a word, to make him conscious of his God-given powers, and humble and grateful in the ever-presence of the Giver, is to educate. Our fathers understood this well when they said “Schools and the means of education shall be forever encouraged,” because “religion, morality, and knowledge,” the three essentials to perfect education, are “necessary to good government and the happiness of mankind.” Self-preservation is the first law of nature. This law applies as well to states as to individuals. Want of conscience with the lettered, and ignorance with the masses are twin enemies of social order. This is especially true in the republic when so much depends upon an intelligent intellect dominated by a conscientious will. The records of the courts show far more of the darker crimes against the state committed by polished scoundrels than by unlettered and simple men. Against these the state lias the right to protect itself. But how ? Not, surely, by teaching the arts of reading, writing, and ciphering, nor by adding geography, history, grammar, and the like, ad infinitum. These alone cannot protect the state; there must be religion, morals, and manners taught. Why should the state hesitate to teach in its schools that which every day it publishes broadcast in its laws and enforces from its bench ? Every time the state punishes homicide, or larceny, or perjury, or any other of the common law crimes, it enforces one or the other of the ten com- mandments of God. Why not teach the children that they shall be truthful because Jehovah hath said, “Thou shalt not bear false witness against thy neighbor”? Teach them to be honest, not because “Honesty is the best policy, ” but because it is a command- ment of God. But it is said this is but the natural law of right and wrong, and requires no positive religious teaching. Let us see. A child is detected in a lie and punished. The child may be puzzled to under- stand whether the punishment is because of the lie, or because he is caught. Therefore, the teacher explains it is sinful to lie, but the child asks, Why is it sinful ? The answer will be, Because God has commanded men to speak the truth. But the child does not know who God is, and by what authority he commands men. And farther on, he may wish to know how God can enforce his com- mands. These simple and logical questions must be answered. So at once in the inculcation of the simplest of the moral precepts — call it the natural law, or what you will — the teacher must impart the positive truths of revealed religion, or be silent in the presence of a questioning child. I say there is no escape. He must teach posi- tive religion if he teach morals, and if he does not teach morals, he cheats the child of an inalienable right to be fully educated. Epictetus wrote, more than 1,800 years ago, “You will do the greatest service to the state if you shall raise, not the roofs of the houses, but the souls of the citizens; for it is better that great souls should dwell in small houses rather than for mean slaves to lurk in great palaces. ’ ’ And this is voiced by an American poet of our day: “God give us men ! Men whom the lust of office cannot buy — Men whom the spoils of office cannot kill. Tall men, sun-crowned.” Sweet singer of my country, God gives us plastic material out of which men like these may be fashioned. But a mistaken system of education dwarfs them in the rearing. You dwarf them with too much materialism. You develop and quicken the brain, but leave the heart, where conscience dwells, an uncultivated waste. Hence, in some measure at least, your unanswered cry for sun-crowned men. The fathers in the ordinance of 1787, outlined a correct model. For over half a century the nation followed that plan. This is aptly- expressed by a Protestant writer, Mr. Washington Gladden, in the Century Magazme for April, 1886. Mr. Gladden says: “ That popular education, as it exists in this country, is the offspring of the religious sentiment, is matter of history. But, like many another unfilial child, education has shown a strong disposition of late to disown and desert her mother. The tendency has been gaining strength to withdraw education from all association with religion, -to eliminate religion wholly from education, and to claim for education all the saving virtues of which society has need. There are those who think that the diffusion of science and literature will prove a sufficient agency for the promotion of the welfare of the state, and that the learning thus diffused may be but must be sep- arated from everything that bears the semblance of religion.” Continuing, the writer speaks of the religious atmosphere that pervaded the schools in his early days, and refers, with gratitude, to the “impressions made upon our lives in the schoolroom of our early days.” But he sadly adds, “ All this has been rapidly chang- ing; and contemporaneously, it is discovered that something is wrong with society. Grave dangers menace its peace; ugly evils infest its teeming population; pauperism is increasing. * * * Crime is increasing.” Nor does the writer content himself with mere assertion, which it would seem, so patent is the truth, would go with the saying. He proves his allegations by statistics from no less a state than Massachusetts, and from the ranks of the native-born citizens alone. The ratio of crime to native population he says has in that state doubled in the last thirty years. “And this,” says Mr. Gladden, “ be it remembered, is in Massachusetts — the state in which edu- cation of every kind, public and private, has been longer established, and is more magnificently endowed and more thoroughly adminis- tered than in any other state of the Union. Massachusetts expends, through her public schools for the tuition of every pupil enumerated in her school population, nearly $16 a year. Added to this pub- lic provision is the great array of universities, colleges, academies, and seminaries, amply endowed, far surpassing those of every other state in number and in excellence. What education can do to pro- mote morality has been more thoroughly done for Massachusetts than for any other American state. Nevertheless, the statistics show an alarming increase of the vicious and dependent classes in Massachusetts. There is no room for supposing that the case of Massachusetts is any worse than that of the younger common- wealths. Those who have had opportunity for observing the con- ditions of society, east and west, will not be inclined to believe that the morals of the old Bay State are any lower than those of New- York, Ohio, or Illinois. If other states would collect the facts as carefully, and publish them as fully, we should see similar condi- THE CATHOLIC CONGRESS. 57 tions existing everywhere.” In order that these quotations may be verified, I refer to the Century , Vol. IX, pp 938, 939, art., “ Chris- tianity and Popular Education.” I agree with Mr. Gladden that the defects in the public schools are not alone responsible for this sad condition. Many other causes concur. But a defective educational system must answer for a part of the moral decadence thus noticed. Now I refer to these facts not in reviling, but in sorrow; for, like Mr. Gladden, I love my country next my God, and I love her magnificent public school system in spite of all its defects. Those defects can be cured. They will be cured. To say that a system builded with so much care — from the humble beginning of the revolutionary period to the splendid re- ality of the present — with the best known teaching plans — with an army of skillful and accomplished teachers, men and women — with materal appointments unequalled in the world — disbursing over $115,000,000 annually, and teaching daily'' over 7,500,000 scholars, — to say that such a system, defective as it is in one vital particular, should be destroyed or even crippled, is madness, and no one but a madman will advocate such a course. No! No! From the humblest log cabin in the remote frontier to the grandest high school in our crowded cities, these schools are monuments of the patience and the patriotism of the people. They are the schools of the democracy — I mean it in its broad, not in its party sense. In them as in holy church, is taught the absolute equality and brotherhood of man. Bring back to their teachmg positive religion , so that the children may appreciate the fatherhood of God , and we have the perfect school, and the perfect school system as far as human frailty will permit. Again it is urged that the state being absolutely neutral (not to say indifferent), on matters of religious faith, cannot teach re- ligion in its schools for the reason that to do so would be to violate the fundamental law which guarantees absolute freedom of conscience to every citizen. Now this objection is more plausible than real. While the Protestant body is unhappily divided into many denomi- tions, there are not such radical differences in the dogmatic doc- trines of each from the other that they cannot for all practical pur- poses be called one body. So that we have the Christian community divided into Catholic and Protestant. Of the non-Christian people there are but two divisions — Israelites and unbelievers. No man can convince me that the honest, earnest, ingenious, and fertile American brain cannot, if it wills, or will not, when the time comes, discover a way to have religion and morals taught in the public schools, openly and ho 7 iestly taught, and thus answer the crying need of the state for self-protection, without offending the conscience of Catholic or Protestant, Israelite or infidel. The question has been solved in other communities— Canada, for example; it can be solved in ours. I leave the when and the how of this question to my sep- arated brethren, for in a certain sense they are more interested than we Catholics; because Catholics have already, as far as their chil- dren are concerned, solved it for themselves, by providing their own separate schools. I point my Christian brethren outside the church to the fact that the ranks of infidelity are almost wholly recruited from their churches. Is it not the absence of positive religious teaching in the public schools, which is thus destroying in their children the faith of their fathers ? Are the children of the Pilgrims to-day the same sturdy, unbending Christians as were their sires ? If they are not, why are thev not ? Let honest Protestants answer these questions — there can be but one answer — and apply the remedy. I have said these evils will be remedied. I am no prophet, but I have faith. They will be remedied by that solid, good, common sense and patriotism inherent in the American people and in our republican system that has so far remedied, successfully, great evils that seemed to threaten the life of the state. They will be remedied by that reaction that is now going on among our separated brethren who already see the threatening danger. They will be remedied by that pure Christian sentiment that is all-pervading in this land. For despite all scoffers may say, or pessimists fear, we are a Christian people. What that Christian sentiment is, and as applied to the problem of popular education, I cannot forbear quoting some vigorous lan- guage from Rev. L- O. Brastow, a Protestant divine, which I find in the Catholic World of June, 1884, and there credited to the New Eng- lander of January previous. In an article entitled, “ The Religious Factor in Education,” Mr. Brastow says: ‘‘Education is nothing less than the development and training of all the potencies that have been lodged in man. It concerns itself with the full contents of his being and with all his possibilities. The claims of education are precisely the claims of manhood. If the idea of manhood be low, the product of training will be meagre and inadequate. The claims of religion upon education are precisely the claims of a complete manhood. If a man is worth educating at all he is worth educating roundly as a man. If the capacity -of religion belongs to his manhood it is a crime against that manhood to ignore its rights and cripple its possibilities. ‘‘So long as man is forced by the necessities of his own being to recognize a power which is other and more than himself and other and more than the universe in which he lives, so long religion will hold its supremacy. This meagre world power can never success- fully displace that which represents what lies beyond the world. ‘‘There were nothing to educate or cultivate if there were not already presupposed an original God-consciousness as its practical basis and condition. A higher world and a higher power thrust themselves into the fore-front of all our investigation of this lower world and all lower orders of existence. “ Man must be trained to the utmost of his capacity, and that means that he must be trained religiously. Education can never suppress nor displace religion. It can only pervert it, and in doing so perverts itself. Its highest aim is to develop religion into fulness of significance and power. “Religion will not take itself out of the way; cannot be explained out of existence; cannot be trained into permanent silence; will not be ignored and cannot be majestically put to confusion by the power of intellectual arrogance. If religion were only a coordinate factor in our education it would demand all that any other factor demands, for its rights are as great, and an education that would crowd it out of recognition would only be a garbled and false, and so a danger- ous education. Even those who allow it no greater dignity or sig- nificance than belongs to a product of feeling and imagination clearly see this. But if religion represents the realm of the absolute, and is the central and imperative power in man, the case is other and more. Religion does not come into man’s consciousness simply as the product of his thought. It is not a product of the intellectual activity in its speculation upon the origin of all things, as rational- ism claims. It is not a theoretic, but a practical power. It is more than knowledge of the infinite. It is knowledge realized as obliga- tion * * * Religion, therefore, as an authority from the realm of the absolute, claims the whole man. “ Religion, then, is the root of manhood, as well as its crown, and all rational and systematic development must proceed from this centre. A something there must be in man which is to him what life is in the development of organism. This something is the relig- ious factor in him. Only as religion finds place in the growth and development of manhood do we attain symmetry and completeness.” These defects in our popular system will be remedied in part by that splendid example set by the Catholic Church in her educational system. Begun in poverty — maintained in spite ofopen threats and covert sneers, builded upon the sure foundation rock of authority, teaching always duty to God, first, and after that duty to country and to kind — it has grown with the nation’s growth and prospered * with the nation’s years. And all this while the Catholic citizen has cheerfully been doing double duty. Paying his quota of the public taxes for schools, he has out of his poverty built up and endowed his own schools. What the}' are these imperfect figures from the Catholic Directory of 1889 will demonstrate. The total Catholic population is estimated at 10,000,000. The number of parochial schools reported is 3,024; academies, 546; seminaries, 27: colleges, 97; charitable institutions, 519. The number of scholars reported in the parochial schools was 585,965, with several dioceses unreported. By adding to these at a fair average estimate, the number of pupils taught in our academies, colleges, seminaries, and charitable asylums, orphanages, etc., I estimate at least 750,000 as the daily average attendance in the Catholic schools. Now, the public schools’ average daily attendance for the same period was 7,500,000, out of a total population of about 60,000,000. Deducting the Catholic population from the total population of the country, leaves about 50,000,000. The state educates about one- seventh of its people, exclusive of the Catholic body. The Catholic Church educates about one-twelfth of its membership, exclusive of the state. This grand showing has challenged the admiration of Prot- estant writers. I quote from Intcrnati onal Educational Scries, Vol. XI, Appleton & Co., 1889, this tribute from the author, Mr. Boone. After noticing the denominational schools of our Protestant brethren, he says: “ But all the denominational service in education is partial and irregular compared with the comprehensive grasp of the Catholic Church. Theirs is all-inclusive, and assumes no other agency. Ignoring the public school, their plan is coextensive with their membership. With one-fifth of all the theological seminaries, and 58 THE CATHOLIC CONGRESS. one-third of all their students, with one-fourth of the colleges, nearly 600 academies and 2,600 parochial (elementary) schools, instructing more than 500,000 children, the church is seen to be a force which, educationally considered, is equalled by no other single agency but the government itself. “The Theological Seminary of St. Sulpice, Baltimore, is, according to the Catholic Year Book , the oldest organization for the- ological instruction in this country, dating from 1791. To the Catholics, also, belong several industrial reform schools, orphans’ homes, and normal schools.” With this splendid testimony of a non-Catholic, and therefore one not partial to Catholic schools, I may well close this, to me unsatisfactory, paper. It has hastily been thrown together in the chance intervals of a very busy, every-day life. Its style is crude, but its sentiments are honest. With one glance at the past and future, I close. My Catholic brethren, this to us is a glorious day. Glorious in the splendid promise it gives for the future — glorious in recalling the story of the past. As Catholics, with unsandalled feet, we stand at the cradle of our faith in these United States. As citizens, we have come to the cradle also of civil and religious liberty in the west. With grateful and humble hearts we lay upon God’s altars our thanksgiving for his manifold blessings to church and people. With grateful and humble hearts we turn to our country’s altar and thank God that he has preserved thereon the fires of freedom which our Carrolls helped to light. Oh, Maryland — thou state of a blessed name — thy land is holy ! Thy land is holy — for here the ‘ ‘ Ark ’ ’ bearing the charter of freedom first rested — here the “Dove” of peace among the nation’s first found homes. And thou, Baltimore, fair city of this ancient see, how our Catholic pulses start at the mention of thy name! Through the vista of 100 years rises up the figure of thy first bishop, John Carroll — priest, patriot, and patriarch. Down the line of his successors, what glorious names adorn thy annals. To mention some of them is to touch the Cath- olic heart. -—A Kenrick, a Spalding, a Bayley — until the mantle falls upon that man who, it is no flatterj- to say, stands not alone a prince of the Church Catholic, but a leader of American thought, James, Cardinal Gibbons. But, to return to my theme, we are dealing not so much with the past as with the living present. The foundations of our Catho- lic schools have been laid broad and deep. They are not all we desire them to be, but considering the difficulties encountered, they are schools of which we may well be proud. There is, however, an unknown field for effective educational work which, as I stand before this great assembly of Catholic lay- men, I dare not neglect to mention. I refer to the colored people, — to the freedmen of the south. I know those people. I know their hunger for knowledge. I know how docile they are and how patient — how susceptible to good influences. I know these things, for I am a southern man born; and, God forgive me for it, I have had my share of the southern man’s foolish prejudices on this sub- ject, — but I have got bravely over them. And I say to you, my brethren of the first Catholic American congress, that we owe it as an act of reparation to those children of a cruel fate to do all we can to lift them out of that darkness, mental or moral, into which they have been plunged through, no fault of theirs. Oh, that God would inspire some great-hearted man or woman to undertake this work, someone who has been blessed with this world’s abundance, to lead in laying the foundation for the Catholic mission schools for the colored people of the south. When that glorious leader comes, the field will be found ripening for the harvest. Once in the olden time a Catholic queen pledged her jewels that the adventurous prows of the “world-seeking Genoese” might be turned toward the west. In our day an American girl — uncrowned, but by that royal patent of grace and good will with which God in- vested her gentle womanhood — endowed with munificent hand our Catholic university at Washington. And when for all time that university shall point heavenward its cross-crowned spires, this deed which she has done will be spoken in memory of her. And as from that centre of Catholic education the cross of Christ shall be lifted beside Liberty enthroned on the nation’s capi- tol, we, as Catholics and citizens of the republic, see in the one and in the other the perfect promise of freedom here and that freedom wherewith Christ has made us free in our Father’s kingdom. The church shall live by the unfailing promise of her divine founder. The republic lives only through the virtue of her people, promoted, preserved, and perpetuated through “ Religion, morality, and knowledge.” The Chairman: “ Gentlemen of the Congress: I am sure that this body will excuse me for one moment and allow me to present to this audience, at their own invitation, His Honor, Ferdinand C. Latrobe, mayor of the city of Baltimore.” (Applause.) Mayor Latrobe: ‘ 'Mr. President , Ladies and Gentlemen : I am here to-day at your invitation to be present on one of the occa- sions of the deliberations of the Catholic congress in Baltimore. I did not come to take part in your deliberations. I did not come to make a speech or an address upon this occasion, nor could it be even expected that I should make a speech, because if so I am confident I should have been given some little time for preparation before speaking to such an intelligent audience as I see before me. But I am here officially as the chief executive officer of this city to bid you welcome to Baltimore. (Applause.) I do not know what attractions our city can offer. I do not know what species of free- dom our city can give you, but whatever they are, I assure you they are freely extended, and certainly in the chief city of the state of Maryland, a state founded on the eternal doctrine of religious toleration (applause), every" freedom of speech and thought is offered to every one who comes to the city of Baltimore. (Ap- plause.) “ I will be happy to see you all on Thursday afternoon, when we propose to extend a reception at the city hall to the distinguished prelates and lay members of this great Catholic Church, who have honored Baltimore with its selection as the place for the delibera- tions of its congress. (Applause.) “ I thank you for your kind invitation to me to be present, and if you will permit me I will now become a listener instead of a talker upon this occasion.” (Applause.) The thanks of the congress were tendered Judge Kelly for his address. SOCIETIES. SEVENTH REGULAR PAPER, BY HENRY J. SPAUNHORST, OP ST. LOUIS, MO. Mr. President , Most Reverend Prelates , Reverend Clergy , ana Gentlemen of the Congress: I very reluctantly accepted the task to prepare and read on this occasion, before such a large and intelli- gent audience, as I knew this would be, a paper on societies and organizations, fully cognizant of my inability to do justice to that subject, but the committee said I must, hence there was no escape. When I undertake to speak of societies, it is necessary as a preliminary, to say that I do not mean such organizations which are recognized by the church as strictly religious societies, nor such as confraternities or societies for special devotions, or of piety, nor sodalities and others of that class, which are strictly under the supervision of clerical authorities. I speak of societies such as are charitable in their character, composed of Catholic men, the management of w'hich is generally left in the hands of the members themselves, but their rules being sanctioned by the pastors of the parishes in which they were organized. Of these societies there are a large number. Some of them confine themselves to the labor of visiting indigent and poor families, in giving relief in kind to the needy, or in kind words give advice, encourage and assist them to their self-sustenance and to the practice of Christian life. The means to accomplish this are gathered by voluntary contributions in such manner that neither member knows what his neighbor con- tributes. Foremost in this laudable work is the St. Vincent de Paul society, also known as St. Vincent Brotherhood, with its con- ferences scattered all over the United States, with its particular, upper, and general councils well established. Next to this organization I would mention the different socie- ties having for their special objects to provide homes for the orphans and parentless, in which to shelter and educate the orphans. Next, such organizations which take charge of the way- ward and neglected, or abandoned children, conducting refuges and reformatories. Then follow organizations providing for the old, infirm, and sick, conducting hospitals and homes for that class. All these are societies, organizations, and institutions which have been established in every part of the country where there are Cath- olics, each and every one working with such means as they can command, in the direction of the objects to be obtained by them. THE CATHOLIC CONGRESS. 59 All such societies do great good to mankind, and are laudable, but their good works are sometimes unknown to the public. The members of these societies are particularly mindful of the words of our Redeemer, when he said: “The poor and needy you have always with you,” the teachings of our church being the incentive for membership. It is to do good, aid and comfort thy neighbor, to clothe and feed the needy for God’s sake, is their aim, for which is promised reward in this life, and stores of treasures for the life hereafter. There are other classes of societies which must not be under- estimated, because they too, are engaged in objects so laudable and necessary, filling a want in the parishes, to which I deem it proper on this occasion to make special reference; I mean the so-called school and parochial societies, their object being to enable the parish in which they exist, by the voluntary contributions of the members, to support their schools, and to take up all the chil- dren for schooling, giving them not only free tuition and schooling, but also, in many cases, furnish books and clothing and other neces- saries which hide their indigency, and thus enable them to appear as others, and reap the same benefits. I have no statistics of the works of these societies or institutions; there has not, to my knowl- edge, been any plan adopted by which reports or statistics could be gathered to show up the immense amount of good such societies are doing. I can only say that where such societies do exist, the amount of good done is manifold, and it is to be regretted that such societies do not exist in every parish. You will permit me to digress from my subject for a moment, to acknowledge and pay tribute due the many religious orders, whose members voluntarily choose a life of self-denial, sacrifice, and seclusion, labor and piety, who have left all worldy affection and ambition, for the holy purpose of doing works' of charity for man- kind ; I know that you will appreciate their great sacrifices to serve God, to do good works for all mankind. Without them, who would be the teachers of our youths, the nurses, the consolers and comfort- ers of the sick, old, and needy? May these sacrificing angels always find a warm, appreciative sympathy among us. The next class of societies are the benevolent societies, their object being, through stated contributions by the members, either monthly, quarterly, or otherwise to accumulate funds, by means of which, to assist their members, when sick or disabled, to follow their daily avocations, in some instances, in the event of death of either the member or the wife of a member, contribute stated sums, provide for the widow or orphans, and defray the expense of a Christian burial. These societies are of a late date in this country. Perhaps with one or two exceptions, such societies were scarcely known fifty years ago among Catholics. Benevolent societies organized as we now know them, existing by and with the consent and recommenda- tion of the reverend clergy, were but little known as late as 1840. This class of societies became very popular, and rapidly increased in numbers and members, but of late years their growth is not as rapid as it used to be, perhaps owing to other societies since organized, which conduct a kind of a mutual life insurance business under vari- ous modes and plans, making so-called life insurance their main object and business, the giving aid and assistance to sick and dis- abled members being a secondary consideration. These organiza- tions, too, require their members to be practical Catholics. These organizations are recommended by many of the church ordinaries, therefore recognized as Catholic organizations ; they have within a few 3 r ears multiplied rapidly in numbers and membership, and are by many preferred over the old line benevolent societies, aid and assi- stance in case of sickness being secondary, and less trouble, with larger death benefits. These societies also do much good in banding together the younger element. The old line benevolent societies require of members to be prac- tical Catholics, and to remain such under penalties and even expul- sion. There are two unions of this class of organizations known to me, the German Roman Catholic Central- Verein, or Central Society, and the Irish Catholic Benevolent Union. The two are hand in hand since 1878. There may be others, undoubtedly are, with which I am not acquainted. I will submit a short synopsis of the last annual report of one of these organizations, with which I am somewhat familiar, namely, the German Roman Catholic Central- Verein, to which organization local Catholic benevolent societies from the entire United States, from Maine to California, from Minne- sota to Texas, are aggregated, numbering 446 societies. This organi- zation has existed thirty-five years, and has prospered. The report of the last year of the aggregated societies shows, that during the last year, ending August r, $124,343.35 were paid to members during their sickness and disability to follow their daily callings; $140,- 108.95 were paid for death benefits of members — a total expenditure of $264, 452. 30, leaving in the treasuries of the different local socie- ties the handsome sum of $740,269.05. To become a member of a local society , the applicant must be a practical Catholic, and so remain; his name is submitted to the pas- tor of the parish from whence he comes, whose recommendation is required before the applicant is accepted as a member. He obligates himself to send his children to Catholic schools; he must contribute for the support of these schools, and in all particulars conform to the rules of his parish. Membership entitles to assistance and to ma- terial aid, when sick or otherwise disabled to follow his usual avo- cation; in case of death, a Christian burial and a benefit to the widow or the children of deceased members; if there be no widow, to provide for, that the children receive a Christian education, and receive the holy sacraments of the church— in. other words, that they may grow up to be practical Catholics in after life. This organiza- tion too, has been forced by circumstances to adopt a death benefit, but its plan differs from other organizations in management and re- quirements; first, the amount of death benefit is limited to $1,000, that being the largest amount which can be obtained or secured; second, no one can become a member unless he be and remain a member of some local society which is aggregated to the Central- Verein. Thus the local societies themselves look to it that the strict adherence and compliance with the rules and the practice to religious duties are kept up. Thus thirdly, these local socities are a safeguard against the intermingling of self-styled Catholics, who are Catholics only by name, invariably an element detrimental to Catholic so- cieties, and often a disturbing element among the Catholic laity. Fourthly, having no agents or solicitors, the expense for manage- ment is comparatively small. Fifthly, it has a reserve fund for emergencies. The provision of limiting the amount of death benefit has proved a wholesome one; people are apt to join new societies, and urged by their friends thereto. Men joining societies often do so without giving due consideration to the fact that generally the required contributions are small at the beginning, that only for lim- ited number of years death benefit can be cheaply furnished; invaria- bly all want to secure the highest amount obtainable, regardless of their financial ability or general condition to continue, but little re- gard is paid to the fact that the required contributions must increase with age. I deem it a plain duty, devolving upon every person, especially a Catholic, who takes part in organizing societies of this character, to acquaint himself fully with the facts and requirements for stabil- ity. They should also provide for possibilities in organizing such societies destined to continue for a long period, a generation or perpetually, to be sure as far as human foresight and prudence can be, that the promises made do not prove fallacious in course of time. Therefore, the amount of benefit should be limited. The limit of the amount ol benefit has proven beneficial in several cases which have come under my own personal observation, and I have after mature deliberation, come to the conclusion that societies based upon mutual contribution plan, by way of assessments, ought to provide only limited death benefits in a manner so that the contributions will not become burdensome on members. All this class of societies ought to have a reserve and also create a fund to aid its sick mem- bers, the fact being in almost diery case that when the head of a family is thrown upon a sick bed, unable to earn anything, that then the time of need is greatest; when, then, a helping hand is nearing, not in mere cold charity, but the hand of his brother, which helps and comforts him, gives'encouragement, invigorates the patient and often does as much to restore his health, as medicine can do. Life insurance is a business, and must be conducted upon sound business principles and plans, which will stand the test for genera- tions. It is hardly a matter for benevolent societies to undertake on a larger scale. Some objections are urged against benevolent and death-benefit societies, because these confine their aid, assistance, and benefits exclusively to their members and conditional, that if a member fails to pay his allotted contributions for a specific time, he is fined or perhaps expelled. Others refuse to join because amply blessed with worldly goods, considering themselves above want, they can help themselves, in case of sickness or disability, they want no aid and no death benefit. Of course objections can be easily made and excuses found. Let me suggest a remedy right here, to meet the first objection so frequently heard. Let evety Catholic join some benevolent society; the contributions of honorary members and those who do not desire to draw benefits be made a special fund, for the purpose to keep up the memberships of others unable to pay their dues; that at once solves the problem, and would establish benevo- lent societies as lasting institutions among Catholics. Besides the 6o THE CATHOLIC CONGRESS. benevolent features, is it not desirable that Catholics of all classes mingle more frequently, than they now do ? thus familiarize them- selves with the general wants and needs, such as innocent amuse- ments and recreation, manual exercises and entertainments, so much needed for our young people. We live in an age of organizations. We find organizations and corporations for business, for manufacturing and every imaginable industry in a business sense, the object in numerous cases being, to concentrate capital for large undertakings, but sometimes made use of as a means to avoid personal responsibility. But this is a question for political economists; I leave the subject in their hands. In our time, unless a man is a member of some kind of a society or organ- ization, he is virtually isolated from his fellow-meu and dependent upon himself, solitary and alone. Such isolations are un-Catholic; the church is Catholic and > established for all classes, and so ought its members be. Therefore the existence of societies has become a necessity. A Catholic, however, cannot be indifferent as to of what society he becomes a member. In the main a Catholic should not attach himself to any society in which the duties and requirements of members is not clearly defined, he must join no organization or society which requires of him blind obedience, being bound by oath, or word of honor so to do. The organization which I have men- tioned has a provision that no member is permitted to join any society not approved by ecclesiastical authorities. I deem it proper, that, the head of a family, above all others, become a member ol some benevolent and a death-benefit paying-society, thus provide for those dependent upon him, that in the event he is called away, in early life or later, some assistance is secured for those he leaves behind him that they be provided for in a reasonable manner, which protects them from becoming the recipients of the cold charities of the world. I therefore urge upon this congress to take some steps by which a universal system for benevolent societies be encouraged, and if possible established. Would it not be feasible for this con- gress to devise some universal form and plan, upon which Catholic benevolent societies can be organized with uniformity, so that material aid for sick and disabled be one of the requisites, and that all Catholic men be urged to become members throughout the land? This is the first congress convened by the Catholics in the United States, and aside from the three annual Katholiken Tags, held by the Catholics of German parentage or birth, which were all successful and did much good by way of personal acquaintances and interchange of views, as also giving tone and strength to Catholic objects and principles, announcement of truths. No assembly of this kind has ever been heretofore held or attempted in this country, and this first one too, without any regular organization beforehand. Whether other congresses will follow is a question to be decided by the bod}' of Catholics here assembled. It is well for us to look around, to consult, meditate, and deliberate on their necessity, and the matters pertaining to the welfare of our people who by their unity in faith, learning, intelligence, and industry have become so important an element of the American citizen. What a grand spec- tacle would it be, if here to-day it were possible to present a synop- sis of reports of all the good works done throughout this country by Catholic societies of men and women, under the auspices of their bishops and clergy, and of the works in various schools, institutions, as well as societies, and of their prosperity. Such reports and the proceedings of a congress, published and distributed, would not only prove interesting, but be beneficial and encouraging in our onward march in this country of mixed nationality, but all of one faith. I would not recommend that the representatives of a congress be composed of delegates from societies. I even doubt the propriety of societies holding their annual meetings, conventions, or assemblies at the same time and place when and where the Catholic congress meets; such would take up time and might, in somewhat lessen the interest otherwise taken in the proceedings of congresses. Organization is a necessary preliminary to all success. Without organization there is no order, without order no unanimity in action. Therefore I would recommend organization of Catholic men in dio- cesan and parish organizations, as guards of the great boon of “ Civil and Religious Liberty,” guaranteed by the constitution of our country, that if any man dare to lay hands on that esteemed, I may say sacred, principle, therein contained, he shall be made to understand that he is treading on the dearest rights of every Catho- lic, as well as American citizen. Such organizations of limited numbers of representative men to be chosen in a manner deemed most feasible. I trust that this congress will take action on this sug- gestion. Such organizations could hold annual state or diocesan con- ventions, submit matters for Catholic congresses to act upon. Thus proper subjects for discussion and deliberation could be brought up as need action; thus the congresses would never be subject to undue influence of societies. Such organizations, if properly organized, can do much good. Laymen must take a live interest in matters concerning public welfare; they must be active. It will not do to let Catholicism be looked upon as simply tol- erated in this country, because the head of our creed, not living within the jurisdiction of it as some do charge, which charge in point of fact, is simply absurd, but we must endeavor to prove the falsity thereof by our acts. We ought to have in congress and state legislatures our legitimate number of representative men; the number we have is very small, compared to the proportional num- ber we are entitled to. This should be otherwise. A true Catholic is a true and trusty citizen and patriot, he loves his country next to God; above all, he is devoted to his country and not a blind partisan. It is false to say, that because he is a Catholic, therefore he supports this or that political party. I hold it as a true maxim that the strength of Catholics in the United States rests with them in the maintenance of their independence of political parties. Organizations, as I have indicated, I deem feasible, and if re- sorted to will prove beneficial. Without organization we have no means to make our views known. When threatened with obnoxious or unjust legislation, we ought then to be ready to make our views on the pending questions and subjects known. My experience has been that whenever the truth is put forward by an intelligent people in an intelligent and truthful way, the American people will never deny us a hearing, but will maintain the rights of Catholics as un- trammelled, as the rights of any other faith or creed. I thank the congress for its kind attention. MEMORIAL OF THE NATIONAL UNION OF CATHOLIC YOUNG MEN’S SOCIETIES. READ BY MR. O’SULLIVAN, OE NEW YORK. Glancing back to the threshold of the century that is now closing, we behold the young republic of America, emerging from its baptism of fire, vigorous, hopeful, and free. Clothed in the radiant glow of that freedom, the first representative of our Catholic hierarchy appears, adorned with the laurels of American patriotism, and bearing from the vicar of Christ the commission to proclaim that truth which alone can make us free. Thus associated, thus equipped, the church and the republic start on their journey down the ages. That illustrious central figure of the century, whose memory Catholics fondly cherish, the Most Reverend Archbishop Carroll, wise in his solicitude for the welfare of society, apostolic in his zeal for the propagation of the faith, saw, in the young men about him, the hope of the church and the strength of the state. Recognizing the necessity of preparing young men for the grand inheritance of Catholic faith and American citizenship, he laid the foundation of Georgetown College, and thus made its work coeval with the American hierarchy. Since then, the increase of Catholic colleges and seminaries has been coextensive with the miraculous growth of Catholicism. Equal in number to the years that have flown since the founding of Georgetown, they stand not only an eloquent testimonial to Catholic enlightenment, but a splendid tribute to Catholic faith and generosity; and now the edu- cational achievements of the century are about to be crowned by the great Catholic University of Washington. While bestowing a just meed of praise on what has been accom- plished in the domain of superior education, it behooves us to turn our attention to the great body of Catholic young men, and to ask ourselves: “What has been done for them?” It is not necessary here to dwell on the relation between this question and the per- petuity of our social institutions and the welfare of religion. In a country and in an age like ours, particularly when judged in the light of contemporaneous events in other lands, it is clear that a high order of enlightenment and Christian instruction on matters relating to social and political questions is indispensable to the rank and file of our young men. Through an organization directed by the church, and reaching out to all classes of young men, we should seek to enlist their sym- pathies and cooperation, especially in all those matters bearing on their own self-improvement. The materials for such an organiza- tion are to be found in the Catholic Young Men’s National Union of America. Organized over fifteen years ago, and having for its object the furtherance of practical Catholic unity and the moral and intellectual advancement of young men, its results were such as to THE CATHOLIC CONGRESS. win approval of the bishops of the United States at the plenary council of 1884. No stronger approbation could be given than is conveyed in these words from their pastoral letter, ‘ ‘ In order to acknowledge the great amount of good that the Catholic Young Men’s National Union has already accomplished, to promote the growth of the union, and to stimulate its members to greater efforts in the future, we cordially bless their aims and endeavors and recom- mend the union to all our Catholic young men.” Approbation so emphatic, from that august council, had a stimulating effect upon the union. Together with the blessings of the bishops upon the union, priests have given to it the assistance of their best efforts; some of them, perhaps, preoccupied by the labors of the sanctuary, have been unable to lend their valuable assistance to its undertakings, but there are, in America, priests who, sympathizing with the aspi- rations, and sharing the ambitions of the young men, have devoted their lives to the success of the organization. We desire to see its ramifications penetrating into every diocese and every parish of the land. And the chief obstacle to this extension lies in the fact that it is absolutely a society of young men, and that those of maturer years fail to tender them their valuable sympathy and support. There are a few noble exceptions, where Catholics of means and experience, by their generous cooperation with branches of the union, have done much to strengthen the organization in localities; but, as a rule, the members of the union growing into manhood and assuming the responsibilities of that station, leave the younger men to struggle alone for the maintenance of the organization, till the wonder is, not that they have achieved so little, but that they have accomplished so much; as a society of young men, they have earned the plaudits of Catholic America; submissive to the directions fc of their ecclesiastical superiors, through their regulations seeking the counsels of their older brethren in the faith, young, self-sacrificing and valiant, wanting in means, but not in courage, they struggle and wait. They behold streams of wealth flowing into the young men’s societies of other denominations from wealthy patrons, but patient and faithful still, the Catholic young men labor on, hoping for the day when they will receive the same, if not greater, cooper- ation and recognition from their more mature and wealthy brethren. And to this great congress, which represents the brains, the wealth, the devotion, the bone and sinew, the progressive heart of Catholic America, they most respectfully submit the following requests : First. They ask from you indorsement, sympathy, encour- agement for every movement that tends to educate, protect, unite, and ground more thoroughly in their faith, our Catholic young men. Second. They ask your active interest in your several locali- ties for the establishment of young men’s societies and for their banding together in diocesan and national unions. Third. They ask especially the members of this congress who represent the Catholic press to lend their far-reaching influence towards clearly establishing throughout the length and breadth of the land these two facts, viz., that the success of the young men’s socie- ties means the greatest possible prosperity for the Catholic Church in the future; and that this success can never be obtained in its fullest measure, until the movement has the active cooperation of those who possess mature minds, generous hearts; and plentiful store. Let these things be done, and great as the American Catholic Church is to-day, -that greatness will be only as the light of morn to the splendor of the sun, when compared with the grandeur in our years to come. Mr. Edward McGannon, of Columbus, O. : ‘T have a paper here which I wish to read.” YOUNG MEN’S CATHOLIC SOCIETIES. ADDRESS BY MR. E. MC GANNON, OF COLUMBUS, O. A There is no subject that can engage the attention of the Catholic people of this country, of as much, or more importance than the formation and success of societies for the spiritual, mental, and social improvement, particularly of the young men. That immense efforts have been, and are being made in this direction, we are well aware; but owing to special causes, many of the societies at present established do not have the influence for good that their founders desire and labor earnestly for. A consideration by this congress, of the kind of societies needed, and the necessary means to make them successful, will, I hope, be of great advantage and benefit in the future. The society or institution needed is one that will include all 61 classes of young men in its benefits and assist them to elevate them- selves by honest effort in the difierent professions and stations of life they occupy. In every city of the Union, we have to deal with different classes of young men, many of whom have the most intense desire for culture and knowledge. These classes are represented by the young man who has received a liberal, possibly a collegiate, educa- tion, by the young man whose education and intellectual tastes are on a lower plane, and by the young man who has been compelled to begin the battle for life’s necessaries before he had received more than the scantiest foundation of intellectual acquirements. These three classes are supplemented by yet another, viz., the young men of each, who without any definite idea of advancement, spend their even- ings in the pursuit of so-called pleasure and enjoyment. To meet the wants of all these classes is absolutely necessary, if we hope to effect any lasting or real good. The society needed should possess the means to satisfy each in their particular bent and incite them to labor for their advancement. It should possess all the qualifications of a young business man’s university, where every mind would find development and the assistance to progress it may require. For the educated young man it should have the library and reading room, debating class and reading circle. For the young man of medium education, it should have the educational classes suited to his wants, and for the young man who may be said to have left off just where his real secular education would have begun, it should have every requisite to furnish him the knowledge which his hard lot in life denied, and, for the young man who seeks after pleasure and enjoyment, it should have the means to furnish them, free from vice and evil surroundings. Have we many such societies ? And if not, whose fault is it ? How is it that the young men’s societies do not prosper as they ought to do ? Is it the young men’s fault ? Most certainly not. It is our fault. We, the fathers of the young men, are to blame, because we fail to give them the assistance in the formation and management of their societies that we ought to give, and that they have the right to expect. We never tire of telling them ‘‘They ought to do something for their improvement,” but do we help them? Unfortunately we do not. If under the advice of friends, some of our young people attempt to give an entertainment, it is very probable they will have to depend upon our separated brethren for their largest support, and the very people whom it was intended to please and benefit, and who ought to have honored the occasion with their presence, ay! even if they had to go upon their knees, are conspicuous only by their absence. Can we expect progress from our children, with such indifference on our part? If any of us had a son who intended to adopt a farmer’s life, or who was ordered to do so for the benefit of his health, would we say to him, ‘'Son, go, be a farmer,” and consider we had done all our duty ? I think not. Would we not do our utmost to assist him to procure a good farm, and when one was found to satisfy our requirements as to what would constitute a good paying investment, would we not help him to buy the implements, and other things needed to make the attempt successful ? Our means and credit would, and should be used in his behalf, and until we saw he was able to manage it successfully himself, our time, experience, and ability would be ever at his service. But in the management of this other farm, where the soul and miiid require the health-giving properties of useful knowledge, we leave them to their own devices, unaided by means, money, or advice. This is unbusiness like, and most unreasonable. It has been justly stated that our young men have little unity or cohesiveness. How could they have them ? Of different voca- tions of life and such varied mental attainments, the only thing they possess in common is their faith; and it is our duty to furnish the means to effect this unity, without which no real progress can ever be attained. For this purpose, we must provide them with a building especially adapted to their wants, containing a good library and reading room, gymnasium and billiard room, a lecture hall, comfort- able parlors and class rooms, where education in the necessary branches, and, if the young men desire, in the higher branches could be obtained at a nominal cost. You will ask, ‘‘Can such a thing be done ? And if so, how much will it cost ?” I will answer, “ It can be done,” and if you will assist in the management, in ten or fifteen years at most, every penny of the investment will be returned to the investors in actual dollars and cents, and our young men will have an institution that they and all of us will be proud of, worth at least fifty per cent more than its actual cost, and ot untold value to our people for the benefits that had been received, and that would continue to be received, through its influence and instrumentality for ages to come. 62 THE CATHOLIC CONGRESS. For the purpose of explanation, I will suppose that such an institution was desired in this city of Baltimore. To insure suc- cess and general assistance in the work, it should be managed by a board of directors, of which the cardinal archbishop and his suc- cessors in office should be president, and have the appointing power. The directorship to consist of the rector and two laymen from every parish in the city, the rector to be a member by virtue of his sacred office, the lay directors to be appointed for two or three years, as might be decided upon. If a larger board was deemed necessary at the commencement of the work, it could be obtained by appointing directors at large, or three laymen from every parish. It is unneces- sary for me to call your attention to the immense influence such a board would possess, and with what unanimity and good will the confidence and support of the entire people would be given to it. In order to get the means to erect and equip the building, they could issue share certificates of $ioeach, secured upon the building, and payable at their option. I feel confident with such a board and such prospects for the success of this glorious work, that every Catholic man and woman in the city would purchase these shares according to their means, and that the necessary sum to complete the building would be obtained as if by magic. There should be committees appointed to direct the different branches; such as finance, site, plans, building, educational classes, library, gym- nasium, Catholic interests, constitution and by-laws, and an execu- tive committee, which last should consist of the chairmen of all the committees. Of course it would be impossible for His Eminence to attend to the minute details of all the work, but with such com- mittees and learned, able priests on the library, educational, and Catholic interest committees, his labors would be much relieved. The executive committee should select a general secretary who would attend to the clerical work of the institution, and with com- petent instructors for each department, success would be assured from the very first day of its opening. On the completion of the building there should be ready for pupils, established classes in the following branches: Penmanship, grammar, arithmetic, bookkeeping, stenography, and type-writing, drawing and vocal music, also the study of the German and Spanish languages, for which the charges should be ten cents a week. Special studies could be provided for when a sufficient number of young men would sign an application which would be presented to the directors for their establishment, and for which the charges might be twenty cents per week, the directors in every case engag- ing a competent teacher for every class and study. Each class and society should have the privilege of electing their own president, secretary, treasurer, or other officers, whom the directors would hold responsible for the proper government of their members and prompt payment of dues. The presidents of all the societies and classes should form a young men’s committee, whose duty it would be to arrange for the weekly social entertainments, also to provide young men to serve as a reception committee every evening at the rooms to meet, welcome, and introduce members and visitors. They would also have the arrangement of the yearly exhibition of the work of the different societies and classes, thereby welding the entire mem- bership into a compact body of workers, and at the same time leave each class and society its own individuality and perfect freedom in the full exercise and control of its own affairs. For the social entertainments the parlors of the building should be at their service when needed, free of charge, and for the yearly exhibitions, they should be furnished on the same terms with a room, or rooms, capable of accomodating their most extensive and ambitious efforts. By such arrangement of forces, the young men would have all their time for work and progress, and be relieved ot the great responsibility of executive work, which we all know would be more successfully performed by older and more experienced men. It would also furnish a school where the young could learn from the ripe experience of able men the care and study needed to insure success in any and every undertaking. The membership of the institution should consist of active, honorary, library and non-Catliolic members. The active members would be respectable Catholic gentlemen of sixteen years and over, who, possessing membership in the library and reading room, would be entitled to all the privileges of the institution on payment of the dues attached to each, which might be as follows: Library and reading room, $4.00 per year; gymnasium, $5.00 per year; estab- lished classes, ten cents per week, and special classes, twenty cents per week. The honorary members would be those who for special reasons might be elected by the board of directors, and who would be en- titled to all the privileges usually accorded to such members. The library members would be Catholic ladies, and boys under sixteen years of age, who upon payment of $2.00 per year would be entitled to the use of the library and reading room on week days between the hours of eight o’clock A. m., and six o’clock p. m. Non-Catholic members would be respectable non-Catholic gentle- men of sixteen years and over, who upon presentation of a recom- mendation from their pastor, or other well known citizen of the city, and the payment of active membership dues, would be entitled to all the privileges of the institution, but would be debarred from holding any office. Such an institution would be a centre of Catholic thought and progress, and a source of just and honest pride to every Catholic in the country. I trust that this year, made memorable in the history of the country by this, the first meeting of an American Catholic congress, will see the beginning of many such societies in every state in the Union. Hon. Morgan J. O'Brien, of New York, said: Mr. Chairman and Gentlemen of the Congress : Before presenting the report of the committee on resolutions it is proper that I should state, that in view of the very short time which has been allotted to our work, a number of subjects that necessarily ought to have been considered were not discussed by us. The few subjects that have been in- cluded in the report necessitate that I should at the outset ask for the committee your considerate indulgence. We have done within the limited time all w r e could do. We have touched the more general subjects as we regarded them, and we trust that in any discussion which may take place in reference to the work of the committee you will take the situation into account, and give us the same considerate indulgence that has been given to all the other committees and officers of this convention. (Applause.) The report of the committee on resolutions is as follows: RESOLUTIONS. The meeting of the first congress of Catholic laymen in the United States, to celebrate the hundredth anniversary of the estab- lishment of the American hierarchy, is an event of the greatest importance to our church and country. It would seem eminently proper that we, the laymen of the church, should meet and renew our allegiance to the doctrines we profess; that we should show to our fellow countrymen the true relations that exist between the church that we obey and love, and the government of our choice; that we should proclaim that unity of sentiment upon all subjects presented to us, which has ever been the source of Catholic strength, and that in a spirit of perfect charity towards every denomination, we should freely exchange our views in relation to all matters which affect us as members of the Catholic Church. In the first place, then, we rejoice at the marvellous develop- ment of our country, and regard with just pride the part taken by Catholics in such development. I11 the words of the pastoral issued by the archbishops and bishops of the United States, assembled in the third plenary council of Baltimore: “We claim to be acquainted both with the laws, institutions, and spirit of the Catholic Church, and with the laws, institutions, and spirit of our country, and we emphatically declare that there is no antagonism between them.’’ We repudiate with equal earnestness the assertion that we need to lay aside any of our devotedness to our church to be true Amer- icans; the insinuation that we need to abate any of our love for our country’s principles and institutions to be faithful Catholics. We believe that our country’s heroes were the instruments of the God of Nations in establishing this home of freedom; to both the Almighty and to his instruments in the work we look with grateful reverence, and to maintain the inheritance of freedom which they have left us, should it ever — which God forbid — be im- perilled, our Catholic citizens will be bound to stand forward as one man, ready to pledge anew their lives, their fortunes, and their sacred honor. We cannot, however, shut our eyes to the many dangers that threaten the destruction of that social fabric upon which depend our peace, our liberty, and our free institutions. Although our wealth has increased and prosperity abounds, our cities have multiplied and our states increased, we find, under the shadow of this system, in- cipient pauperism, discontented men, women, and children, without the benefits of education, without ' the advantages of religion, de- prived of any share in that abundance of participation in those THE CATHOLIC CONGRESS. 6 3 blessings which, through our free institutions, God Almighty de- signed for the people of our land. As to the heed to be paid to the rights of the individual, we favor those means, measures, and systems by which these are to be secured. We recognize next in importance to religion itself education as one of the chief factors in forming the character of the individual, the virtue of the citizen, and promoting the advance of a true civil- ization. Therefore, we are committed to a sound, popular educa- tion, which demands not only physical and intellectual, but also the moral and religious training of our youth. As in the state schools, no provision is made for teaching relig- ion, we must continue to support our own schools, multiply and per- fect colleges and universities already established and others, so that the benefits of a Christian education may be brought within the reach of every Catholic child in these United States. We also recognize among the three great educational agencies, besides the church and school, the Christian home. “The root of the commonwealth is in the homes of the people.’’ Whatever im- perils its permanency, security, and peace, is a blow aimed, not only at individual rights, but is an attempt to subvert civil society and Christian civilization. Therefore, we denounce the existence and development of Mor- monism, and the tendency to multiply causes of divorce a vinculo , as plague spots on our civilization, a discredit to our government, a degradation of the female sex, and a standing menace to the sanctity of the marriage bond. We likewise hold that it is not sufficient for individual Catho- lics to shun bad or dangerous societies, but they ought to take part in good and useful ones. The importance of Catholic societies, the necessity of union and concert of action to accomplish aught, are manifest. These societies should be organized on a religious, and not on a race or national basis. We must always remember that the Catholic Church knows no north or south, no east or west, no race, no color. National societies, as such, have no place in the church in this country ; but, like this congress itself, they should be Catholic and American. We commend the plan and form of the St. Vincent de Paul Society as a typical Catholic society. It is impossible to enumerate all the societies whose labors have done so much in the past to suc- cor the poor and alleviate human misery ; and it must, therefore, be left to individual action, to select the field in which each shall aid in religious and charitable work. As our young men, however, are the hope of the future, we especially commend their societies to the support and encourage- ment of Catholics. As these were commended in a special manner by the plenary council, we recommend the establishment of these societies throughout the land and urge upon the laity the import- ance of supporting them by every means within their power. We recommend the extension of societies designed to assist the widows and children of deceased members; societies for the relief of the poor and distressed, not forgetting measures tending to improve the condition of inmates of our penal institutions. Another danger which menaces our republic is the constant con- flict between capital and labor. We, therefore, at all times must view with feelings of regret and alarm any antagonism existing between them, because thereby society itself is imperilled. With the church, we condemn nihilism, socialism, and com- munism, and we equally condemn the heartless greed of capital. The remedy must be sought in the mediation of the church, through her action on the individual conscience, and thereby on society, teaching each its respective duties, as well as rights; and in such civil enactments as have been rendered necessary by these altered conditions. As stated by his eminence, Cardinal Gibbons: “Labor has its sacred rights, as well as its dignity. Paramount among the rights of the laboring classes is their privilege to organize or to form themselves into societies for their mutual protection and benefit. In honoring and upholding labor, the nation is strengthening its own hands, as well as paying a tribute to worth; for a contented and happy working class are the best safeguard of the republic. ’ ’ We disapprove of the employment of very young minors, whether male or female, in factories, as tending to dwarf and retard the true development of the wage earners of the future. We pledge ourselves to cooperate with the clergy in discussing and in solving those great economic and social questions which affect the interests and well-being of the church, the country, and society at large. We respectfully protest against any change in the policy of the government in the matter of the education of the Indians, by which they will be deprived of Christian teaching. The amelioration and promotion of the physical and moral culture of the negro race is a subject of the utmost concern, and we pledge ourselves to assist our clergy in all ways tending to effect any improvement in their condition. We are in favor of Catholics taking greater part than they have hitherto taken in general philanthropic and reformatory movements. The obligation to help the needy, and to instruct the ignorant, is not limited to the needy and ignorant of our own communion; but we are concerned, both as Catholics and as Americans, in the refor- mation of all the criminals and the support of all the poor in the country. By mingling more in such works of natural virtue, as our non-Catholic citizens are engaged in, and taking our proper share in the management of prisons and hospitals, we might exert a Catholic influence outside of our own body, make ourselves better known, and infuse into those good works something of supernatural charity, at the same time that we are solacing the unfortunate and reforming the erring; and we should be able to insist on Catholic inmates being freely ministered to by their own clergy. We must assert and secure the right of conscience of Catholics in all institutions under public control. There are many Christian issues in which Catholics could come together with non-Catholics, and shape civil legislation for the pub- lic weal. In spite of rebuff and injustice, and overlooking zealotry, we should seek alliance with non-Catholics for proper Sunday observance. Without going over to the Judaic Sabbath, we can bring the masses over to the moderation of the Christian Sunday. To effect this we must set our faces sternly against the sale of intoxi- cating beverages on Sunday. The corrupting influence of saloons on politics, the crime and pauperism resulting from excessive drink- ing, require legislative restriction which we can aid in procuring by joining our influence with that of the other enemies of intemperance. Let us resolve that drunkenness shall be made odious, and give prac- tical encouragement and support to Catholic temperance societies. We favor the passage and enforcement of laws rigidly closing saloons on Sunday, and forbidding the sale of liquors to minors and intoxi- cated persons. Efforts should be made to promote Catholic reading. It is our duty to support liberally good Catholic journals and books, and acquaint ourselves with Catholic doctrine and opinion on the import- ant questions constantly coming to the front and demanding right answers and just, practical solutions. There are comparatively few Catholics who cannot afford the cost of a Catholic journal, or do not spend much more for a story -paper or novel than the price of one. We not only recommend Catholics to subscribe more generally for Catholic periodicals, quarterly, monthly, or weekly, but look with eagerness for the establishment of daily Catholic newspapers in our large cities and a Catholic associated press agency. If our Catholic literature is not equal to the standard by which we measure it, this is due, at least in part, to the slight encouragement now given to Catholic writers of the better type. If the best Catholic books were extensively purchased and read, more would be written which we should be proud of. We recommend, therefore, the work of Cath- olic circulating libraries and reading circles, and also efforts to have the best Catholic books and periodicals introduced into public libra- ries. But we do not call all books Catholic that are written by Catholics, nor a journal which is Catholic on one page and infidel or immoral on another. As fast as practicable we hope for the introduction of proper church music in all our churches where other music is now heard. The music should help devotion at the divine service, and not be such as tends to divert the mind from heavenly thoughts. Efforts should be made to have the congregation join in the singing — a Catholic custom formerly, but practised only in a few churches nowadays. We cannot conclude without recording our solemn conviction that the absolute freedom of the Holy See is equally indispensable to the peace of the church and the welfare of mankind. We demand in the name of humanity and justice, that this freedom be scrupulously respected by all secular governments. We protest against the assumption by any such government of a right to affect the interests or control the action of our Holy Father by any form of legislation or other public act to which his full appro- bation has not been previously given, and we pledge to Leo XIII, the worthy pontiff to whose hands Almighty God has committed the helm of Peter’s bark amid the tempests of this stormy age, the loyal sympathy and unstinted aid of all his spiritual children in vindicat- ing that perfect liberty which he justly claims as his sacred and inalienable right. The report of the committee on resolutions was unanimously adopted. 64 THE CATHOLIC CONGRESS. CATHOLIC AMERICAN LITERATURE. EIGHTH REGULAR PAPER, BY CONDE B. P ALLEN, PH.D., OF ST. LOUIS, MO. We hear it constantly asserted that Catholics in this country have achieved but an insignificent success in the field of literature. The truth of this charge, if the matter may be regarded in that light, we cannot entirely deny; but if the proper limitations be drawn around the scope of the assertion, it will be found to be true only in a comparative sense. The absolute declaration that Ameri- can Catholic literature has been a failure rests upon the assumption that it has had every opportunity of becoming a success. It needs, however, but a moment's reflection upon the conditions which have encompassed its development, to show how groundless is the pre- sumption. It is an evident law that the culture of letters only flourishes under influences not to be found in every stage of social existence; a soil is required peculiar to the nature of the plant, a soil fallow with the settled usages of generations, mellow with the associations of the past, and rich with aspirations for the future. When we glance over our national history of the past ioo years we fail to find these conditions fulfilled. We have been a growing nation, an adolescent people, with Titanic vigor, it is true, yet young, and in the almost raw process of formation. We have been pioneers clearing the path for a civilization unequalled in the annals of the world, the constructors of an empire’s foundations, the vastness of which por- tends the colossal proportions of that temple of liberty whose roof-tree yet looms in the distant future. We have builded well and nobly, and with the grace of a propitious Providence, we trust, for all time. We have carried civilization a vast distance beyond the stage in which we found it, and have elaborated a system of govern- ment under which the inalienable liberty of the individual, the key note of true civilization, finds its surest guaranty and its widest scope. But the work of fashioning and shaping to this great end has kept our hands and our brains busy with the labor of construc- tion. We have had to clear the forest, prepare the soil, build up innumerable cities, construct mighty systems of railroads, develop the mine, explore and navigate the largest water courses in the world, bridge countless rivers, regulate the intricacies of an immense internal commerce, and above all solve the greatest problem which ever taxed the genius of a people, the problem of self-government. Our progress has never for an instant ceased; our toil has been un- remitting, and in one short century has advanced with colossal stride from the Atlantic seaboard across 5,000 miles of continent to the distant shores of the Pacific. Little time, short leisure, and few opportunities in this unprecedented march of progress have been granted to us to cultivate the field of letters, and if our national literature lack that mature fulness which is to be found amongst the peoples of the Old World, our wonder should rather be that we have done so well than have accomplished what by comparison seems so little. If our national literature has been so straitened in its growth by the absence of those favoring conditions which are so essential to its highest development, with peculiar and intense emphasis may the same standard of excellence be applied to Catholic American litera- ture. Here not only have these general and adverse circumstances prevailed, but peculiar and unique influences have been constantly brought to bear against its progress. Our Catholic population, ex- cepting within the past twenty years, has borne but an insignifi- cant proportion in the country’s census; and those composing it for the main part have been the hewers of wood and the drawers of water, the sons of labor with hardened hands and sweating brow, whose humble lot has known little of this world’s comforts. Theirs has been the portion of manual toilers with little opportunity to read, and much less to stimulate or contribute to the development of literature. With pick and shovel, hod and trowel, hammer and anvil, or in positions of servitude, the majority of American Catho- lics have worked out their mission in the nation’s history, until with the blessings of a free government we find them in the present generation by • force of* industry, perseverance, and ability taking their places with credit and honor in every honorable and illustrious pursuit. Not only, however, has Catholic literature had to con- tend against the want of an audience, the lack of a public de- mand to stimulate and develop it, but it has had to face the almost overwhelming prejudice of an alien faith. On the one hand the Catholic writer has found a very limited hearing among his own, and on the other an almost flat refusal to listen to what he might have to say by the majority of his countrymen. To be Cath- olic was to be unheeded; those of his own faith had no ears to hear, and those of another had obstinately closed theirs to his utterances. Under these untoward conditions what hope could there be for the advance of Catholic literature? Is it strange that its growth has not been as vigorous as we would wish, that it has not burgeoned to the maturity for which we yet hope? Yet in spite of the nipping frost of neglect, the chilling indifference of the public, we have had a literature, which burst into blossom through the inherent virtue of the seed from which it sprang rather than from the fostering care of any external demand. To mention the illustrious name of Orestes A. Brownson is to place before your minds that which is foremost and most char- acteristic in Catholic American literature. A convert and a typical American, his life was a practical exemplification of the principles he so dearly cherished and so strenuously advocated. His influence over the Catholic mind of this country has been the widest, and his impress the deepest of any pen wielded in the Catholic cause. I11 polemical writing he has had no equal in all American literature. Endowed with a colossal intellect, imbued with a lion-like courage, gifted with a masterful power of expression and a penetrating keen- ness of insight, he waged the battle of truth long and vigorously, nobly and successfully. His was no easy path to the light of truth ; he literally hewed his way through the opposing barriers of a thou- sand difficulties, which would have overwhelmed a lesser man in utter despair. His career stands out a monumental example of the Catholic American, a brilliant light and a heroic guide to his fellow countrymen. Associated early with Orestes A. Brownson is the name of one who but lately passed from our midst to the contemplation of those eternal truths after which he had here so ardently aspired. Many of the traits which so conspicuously shone in the Agamemnon of our Catholic literature, likewise characterized the late Rev. Isaac T. Hecker. He possessed the same thorough honesty, the same ardent earnestness, the same fervent faith, and the same deep and genuine love of our liberty-giving institutions. The intensity of his love of country was second only to the love of his holy faith. No man of our age has displayed a more comprehensive grasp of its con- trolling spirit ; no one has shown a deeper insight into the principles which are shaping the history of the century. His sympathies were as wide as his insight deep, and his life was a consecration to the service of his church and his fellow-men. Although his pen may not be called prolific, his words are charged with an intensity of thought and a breadth of suggestion that amply make up for the lack of volumes. No Catholic writer has so luminously portrayed the beautiful harmony which exists between the divine truth ol Catholicity and the spirit of our republican institutions. He has vindicated the title of Catholics to American citizenship in such a way as not only to merit the gratitude of his fellow-Catholics, but to win the honest applause of his fellow-countrymen. Others there are whose work in the field of Catholic literature entitles them to more than a passing tribute. But as a retrospect of the past is practically outside of the scope of this paper, and the broad prospect of the future stretches invitingly before us, want of both time and space forces us to the consideration of what Catholic literature is to be, however reluctantly we may turn away from such renowned names as John England, Martin John Spalding and others of lesser note, but none the less “ names not writ in water.” The past has inscribed its own record, and the signet of time is upon it. He who opens its pages may read for himself its unalterable and often profitable lesson. Though there are not many Catholic names upon them illustrious in American literature, those that do stand there have left an impress, of which, when we look back upon the diffi- culties in the way of their work, we may be justly proud, and from which we may catch the breath of inspiration for the future. That the face of the earth has been wonderfully changed in the past fifty years is no longer a novelty to us; it has become one of the commonplaces of life. Not only, however, has there been a marvellous development in the material conditions of the civilized world, but iu its intellectual aspect there has taken place what- may be not improperly called a revolution. This is an age of the diffu- sion of thought. I do not mean that the masses of the people think for themselves, but that the speculations of thinkers through the unlimited convenience of the printing press, reach the public mind in one shape or another, and there leave an indelible impress for good or for evil. It is in this sense that thought has become diffu- sive, and has wrought a vast change in the mental attitude of the world. Literature has become popularized and the masses now drink of its fountains, pure or foul. This is also an age of theory; an age bold in its speculations upon all things sacred and profane. THE CATHOLIC CONGRESS. 65 It is ati age of rationalism, that is, an age in which human reason summons before the bar of its judgment not only the doings of men, but the revelation of God, although in no age have the fundamental principles of reason been so constantly outraged. It is an age ol intellectual conflict; theory clashes with theory; it is therefore an age of mental confusion, of doubt, of scepticism, of nihilism, ol agnosticism. It is an age which has lost an ideal, and endeavors to substitute its many idols in the place of its lost hope. But it is not only amongst those who think and write that this condition holds; it has found its way to the public at large, where it can be and is put into practical effects. It is emphatically an age of transition; an age which is witnessing the awakening of human intelligence from a lethargy cast on it by the doctrines of a system that for three centuries has lain like an incubus upon the human mind. Men are rebelling against the principles laid down by the religious revo- lution of the sixteenth century; they are practically repudiating the doctrine of “man’s total depravity” and the “irresponsibility of the human will.” Human rights are asserting themselves against a false principle, which has held them in bondage for 300 years. But human reason thus seeking its liberty in throwing off the yoke imposed upon it by the so-called reformers, has become in- toxicated with its own freedom. Unwonted light has blinded its eyes, and in its fierce attack upon that distortion of Christian truth, it has unfortunately failed to see that its enemy is not Christianity, but its counterfeit. As a consequence we are witnessing a fierce onslaught upon divine revelation in the name of reason and science. To the non-Catholic mind Protestantism is Christianity, and with the former’s unreasonableness is supposed to fall the entire fabric ol the Christian dispensation. Having rejected a divine revelation under the impulse of this delusion human reason is thrown violently back upon its own insufficiency, and endeavors to construct out of its limitations a religious system to meet the wants of human nature. As a result we see the various conflicting isms into which it has split. What is the position of the Catholic- American writer in this conflict, and what are his resources ? As the difficulty which con- fronts him lies primarily in the regions of human reason, it is neces- sary for him to be familiar with the science of the rational faculty. The confusion of the modern intellect results, not from a vitiated condition of the reason, but from its perversion. It is not that the faculty is diseased, but its uses are not known. It has become dizzy with the exhilaration of its new-found freedom. Exalted by some to the throne of deity, debased by some to the level of the brutes, it alternately exults and despairs. It claims complete emancipation, yet in the same breath declares its utter subjection to matter; withal it poses as the supreme arbiter of all things, beyond whose dicta there is no further tribunal of appeal. It therefore becomes the duty of the Catholic writer to point out the true functions of reason, to reestablish it in its legitimate sphere of action; to show how far it reaches and where it stops; to combat its pretensions and to vin- dicate its dignity; to demonstrate its infallibility in its proper field, and yet prove its Weakness in matters where it often arrogates most assurance. He will have to make clear that Catholicity in no way compromises reason, and at the same time show that reason alone is not an all-sufficient guide to man. As reason itself proclaims, there can be no antagonism between the light of reason which comes from God, and the light of faith which equally comes from the same divine source. Faith supplements knowledge and strengthens the natural faculty. The light of revelation illumes the human reason and even assists it in its search after truths within its natural com- pass. To accomplish this work the Catholic writer needs to master the science of reason. Elaborated to an overflowing fulness, and with a marvellous delicacy of precision, this sublimest of all sciences he will find ready to his hand in the giant labors of St. Thomas of Aquin, to whose works the present great pontiff, with a foresight begot of his exalted office, has called the attention of the Catholic world, as the storehouse of those invincible principles with which the enemies of the church are to be met and overcome. To scholas- tic philosophy human reason must return for its own vindication. When the religious revolutionists of the sixteenth century abandoned the teachings of the church, they also turned their backs upon that system of philosophy which Christian thinkers had constructed out of the materials bequeathed to them by the Greek philosophers. Among no other people of the earth had the science of human reason been so highly and completely developed as among the Greeks. Unassisted by the light of the supernatural, reason in Plato and Aristotle winged its highest flight and became in the true sense of the word the “Queen of Sciences.” As Christianity is but the supernatural supplement of nature, a divinely revealed light from the same source whence burns the torch of human reason, a system of divine grace from above designed to correspond with man’s natural aspiration from below, so in keeping with its divine character, Christianity seized upon those rational principles which Aristotle had so masterfully systematized, purged them of the acci- dental errors of heathenism, illumed them with its gracious truth, infused into them its undying vitality, and made them preeminently its own. It was from this most perfect system of rational science that the nations turned their faces when they embraced the false prin- ciples fathered by Luther and Calvin. In the place of human free- dom they substituted the slave-will of the one and the predetermined will of the other; in the place of man’s natural rights they put the hideous doctrine of his total depravity. Reason was dethroned and human nature debased. That accord between nature and grace, between reason and faith, which scholasticism had so lucidly and victoriously established, was rent asunder at one fell stroke, and a false Christianity imposed upon the peoples, who then broke from the authority of the church. The harmonious continuity with the past was severed; all true development in the line of philosophy was arrested, and reason abandoned to the confusion of contradictory theories. As a consequence philosophy in Germany has rushed into the empty void of transcendentalism, in France it has broken asunder on the wheels of scepticism, and in England it has mired in the slough of materialism. To regain the lost path reason must return to scholasticism, not indeed to the formal methods of scho- lastic argumentation, but to those substantial principles which it has laid down as the basis of truth. As Americans, Catholic writers have a fruitful opportunity in this country to bring about such a reconcilement. The cardinal principle of our system of government, the pivot upon which its en- tire machinery turns, is contained in the natural truth that all men have an equal right to life, liberty, and the pursuit of happiness. This is the declaration of human reason affirming the essential free- dom of the rational creature. This declaration rests upon the neces- sary assumption that man is good, not totally depraved; that he is free, not the predestined puppet of an implacable will. It is on these lines that our national institutions have developed; it is on these lines that our greatness as a people has been achieved, and it is only on these lines that we may hope to shape the destinies of the world to the political emancipation of all mankind. When the Declaration of Independence was penned, the death knell of Calvinism was sounded, and human reason awoke in a new land to the conscious- ness of its inalienable rights. It was but a step in logic from this declaration to that other cardinal principle of religious toler- ation, whereby all creeds were cut off from state support and given a fair field to develop according to their own inherent virtues. Catholicity was then but a slender plant in this country, but it had taken no mean part in the achievement of our independence; to this Washington’s farewell address bears noble testimony. The success of Catholicity in America in the last century the vis- ible presence of this congress attests more than words. Would the Catholic Church of these United States have attained its present great proportions had it been inimical to our republican institutions? Unchanged and unshaken, as when 100 years ago this august see was established, it now numbers more American citizens within its fold than any single denomination in the country. Can the sects to-day be called the same as Protestantism presented itself in America at the close of the revolutionary war ? Not even slowly, but rapidly, has the process of disintegration been going on under the pressure of those fundamental principles contained in the Declaration of Independence. “This is not to be wondered at,” says Father Hecker, “when }^ou consider that every time a freeman goes to the polls and deposits his vote in the ballot box he virtually condemns the dogmas of Protestantism and practically repudiates the Reformation. The persistent action of the ballot box outweighed the persuasive force of the Puritan pulpit.” To trust a government to the suffrages of the people is to place faith in the essential good- ness of human nature, to rely upon human intelligence, and to pro- claim man’s inherent freedom. What other basis does Catholicity postulate? Given the free, rational creature and the unrestricted use of that freedom, what other ground does the supernatural light of faith require ? Is not the light of right reason God-given to man in the very constitution of his nature, and is not the light of faith God-given to man in the dispensation of the divine word ? Conflict here there cannot be, harmony there must be. Amongst a people whose political and social life is rooted in these principles of right reason Catholicity becomes not only consonant, but the fitting supplement of their nat- 66 THE CATHOLIC CONGRESS. ural aspirations. Before another century has ushered in our second centennial the American people will be either Catholic or agnostic. But agnostic they can never become as long as they remain true to their cardinal principles, for the doctrine of nescience is the death ot right reason. It is the province of future Catholic literature in America to cultivate this field; to demonstrate that not only there is not, but cannot be, any conflict between republican institutions and Catholic doctrine; that a nation whose civil policy is based upon the dicta of right reason is the natural basis of Catholicity, and that the widest liberty of the individual and the surest safeguard of his happiness lies in his American citizenship and the infallible guid- ance of the Catholic Church. This position cannot be too firmly taken; its reiteration cannot be too frequent; it cannot be pro- claimed too boldly; it is a truth that requires no trimming; it is a fact whose evidence cannot be made too palpable. Among our non- Catholic fellow-citizens it is not recognized because it is not known. While not Protestant in the true meaning of the word, they have unfortunately inherited from Protestantism its natural prejudice against Catholicity; they condemn the church only because they do not know it. To carry this light to the mind of the American peo- ple at large is one of the great missions of Catholic American liter- ature. It is not, however, merely in the formal presentation of this great subject to non-Catholics that the best results may be hoped for. There is no domain of literature where the Catholic writer may not work to the same end, and no more fruitful field offers itself to him than history. The Comte de Maistre declared that history, as written for the past three centuries, has been a vast conspiracy against truth. While we may not be prepared to admit the full sweep of this unconditioned assertion, we are forced to recognize not a little truth in it, for English writers have doled out but scant justice to the church in matters historical. The false notions of her history which prevail amongst non-Catholics but too plainly witness to the violation of historical truth in her case. In justification of their separation from the church in the sixteenth century the so-called reformers were forced to depict the church in the worst possible light. Unless she were the corrupt and faithless organization which they proclaimed her to be, the ground upon which they stood was as insecure as the quicksands of the desert. With this purpose in view they have written that history. Like her divine Model she has been held up to the ignorant contumely of the crowd. Now that the motive of thus distorting truth has no longer a reason, we may hope for a more impartial attitude on the part oi those not within her pale. It devolves upon the Catholic writer to present that history in the highest interests of truth ; to trace the divine action, through the church, upon human society, and with philosophic judgment sift the chaff from the grain. Hist- ory is not a mere panorama of events; to depict the shifting scenes of human life only in the letter is of little profit; the bare narration of facts gives us only the framework, the lifeless skeleton of man's past existence. It is in the spirit of the times, in which human affairs find their development, that the historian discovers their real meaning. It is his duty, and his art, to distinguish between the complex movements out of which human events grow, to discover the nexus between effects and their proper causes, and to discrim- inate between the merely material side of an epoch and its formal principle. Unless he do this his picture will have neither color nor perspective; it will be a mere delineation of anatomy, a mechanical description of a corpse. Above all, his judgment of any particular epoch will have little value if he does not comprehend it in its rela- tions to all other epochs of man’s career. Nowhere is the applica- tion of these principles so necessary as in the history of the Cath- olic Church. In her the human element and the divine principle which animates her are not one and the same; and yet it is only as a visibly organized body living and breathing amidst the elements ot space and time that she can be seen. On her purely human side she is in a state of ceaseless change; on her divine, she is eternally immutable. As the soul is to the human frame, so is her divinity the informing principle of a material body, that is being perpetually renewed. She has seen many varying phases of human existence. Under her eyes whole races and nations have sprung up and passed away on the shifting currents of time. The lights and shadows oi their fleeting existence have been cast upon her eternal form as she abided changelessly amidst their vicissitudes. Her history is theirs, and at the same time not theirs, and unless that distinction between her and them, and yet that identity between her and them, be kept in view, her history cannot be read aright. When the church entered upon ' her divine mission she found the individual under the Roman jurisdiction without a recognized title to life, liberty, and the pursuit of happiness. The state was supreme master and the subject abject slave. Upon this slave she placed her divine impress and he became of eternal value, the equal of imperial Caesar himself. Under the breath of this divine inspira- tion Roman institutions crumbled away and the old social fabric melted into thin air. After Rome had sunk into the void of the past, the barbaric blood of the untamed north surged down in stormy fury against the rock of Peter. For centuries the barbarian hordes out- side of the limits of the Roman empire had known no law; the caprice of license had been the dominant force of their souls. The restraint of law they would not brook, and the sweet fruits of liberty, slaves of their passions as they were, they had never tasted. If Rome had represented the despotism of law, barbarism expressed the tyranny of license. Into the fiery souls of these restless nomads the church breathed her inspiring vigor, bent their stubborn pride to the virtue of obedience, subdued their wild passions to the enob- ling constraint of her divine law, and made them free men, in so far as the imperfect conditions of the times suffered the action of the divine principle. It is in this that we may find the keynote to the temporal mis- sion of the church, and it is only in this light that the history of the Dark Ages has any meaning. Herein was the period which saw the momentous struggle between divine law and brute license, and our Christian civilization is the present witness to the happy issue. Nowhere has that blessed result been so fully realized as in America, and that sovereign independence of the individual, for which the Catholic Church so long and tirelessly struggled in those distant Dark Ages, is our priceless inheritance in a free land wdiich owes its discovery to the genius of the Catholic Columbus, aided by the Catholic queen, Isabella, acting under the advice of the Catholic priest, Juan Perez. If these facts, interpreted in their true spirit, be brought home to the minds of our non-Catholic fellow-country- men, can they fail of their desired effect? What a rich field, and fraught with what great results, has not the Catholic writer in the domain of historical literature ! He has but to narrate the truth in the spirit of truth to make the American nation Catholic. Although we have every reason to hope for the future and to congratulate ourselves upon the great opportunities that surround us in a land where the traditional prejudices of the old world have been thrown aside, still we ought not to be blind to the difficulties and dangers which encompass us. In the reaction of the human mind of this century from the impositions of a false Christianity, the rebound is apt to be so great as to carry it to the other extreme. Such a condition now actually confronts us. The trend of modem literature is in the direction of naturalism, and all belief in the supernatural is being fast discarded. We are told, frankly enough, that Christianity is in its decadence, that there is now going on within the bosom of society a process of evolution from that phase of human existence, through which Christianity has been the factor of man’s development, to a higher phase wherein Christianity can no longer succor him. The literature of the day is replete with this notion. It abounds in the scientific world, it reechoes daily in the newspaper, and has become a special function of the modern novel. Its effects are, of course, widespread, and its contagion unavoidable. School children even sepe it in through their class books, and are incipient believers in its dogmas before they have come to realize what it means. This apotheosis of naturalism prevails not only in the scientific and philosophical world, but has taken hold of the public mind. The masses are fast becoming its disciples. Its system of propagandism is contiguous with the limits of civiliza- tion. How is this tide of irreligion to be stemmed except by a counteracting influence through the same channels ? Where is the citadel of the supernatural except in Catholicity, and who but the Catholic writer has command of its resources ? In the province of popular literature, where naturalism is having its most pernicious effect, he must bring to bear the healthful influence of that higher truth of which he alone can be the popular expounder. It need not be formally inculcated; it need never be directly mentioned, but it must be the vivifying principle of his work, the source of its warmth and its light, to be seen only in its effects — in the blossom and odor of the flower. In the magazine, in the daily press, in the essay, in the story, in the novel, in whatever form the printed word takes, his hand should be at work directing and preparing the public mind for the reception of Catholic truth in the fullest sense of the word. Through the might}- agency of the modern press the printed -word has become a power greater than armies; it reaches the millions, and bears the seeds of life or death on its wings to the ends of the earth; it is a force to make or unmake empires; and human THE CATHOLIC CONGRESS. 67 society, pliant to its tremendous pressure, bends like the crust of the earth heaved upward by volcanic forces below. This vast power is fast becoming the instrument of naturalism, which proclaims that man is all-sufficient unto himself and needs no God to save him. If falsehood may be propagated by means of the press, may not truth employ the same potent agency ? Unless Catholics make use of the means at hand to advocate the truth of their cause, the field will soon be entirely occupied by the enemy, who already have on their side that natural revolt of the mind against the irrational doctrines of the so-called Reformation. It is not sufficient simply to declare the truth; men must be induced to look at it. The faces of those who have abandoned Christianity are averted; they have turned their backs upon the supernatural and refuse to consider its claims at all. Their attention, therefore, must first be gained, their interest aroused, and their intelligent consideration awakened. There is but one way to accomplish this: The Catholic writer must descend into the popular arena. He must embellish his work with all that ap- peals to the popular fancy. Truth in itself is beautiful to him who sees it; but to closed eyes it is hidden. The difficulty lies in making men so much as glance at it. There is little doubt that they will become ravished with its beauty when they do apprehend it, but its light must first be brought to their intellectual vision. To accomplish this successfully is no small task in an age like ours, when the intervening phantoms of a thousand forms of error play unceasingly before the public imagination, and especially when men entertain a prejudice against Catholic truth through the groundless assumption of its falsehood. The question with the Catholic writer is how to remove that prejudice and lay the vain ghosts of error that haunt men’s minds. Art is the outward expression of the beautiful ; beauty is the splendor of truth. It is through an artistic expression that this splendor is to be made visible to the minds of men. Unless he who knows the truth can give expression to its beauty, he may indeed ravish his own soul with its sweetness, but like the light of a hidden sun it is veiled from the sight of his fellow-men. The writer who has truth to tell must be an artist if he wishes to make the splendor of that truth visible to those whom he addresses; the diamond must be so cut and polished that not a facet shall fail to flash its fire. As in sculpture beauty of form in the chiselled marble is the vehicle of the artist’s idea, and in painting all the subtle skill of coloring is used to body forth his conception, so in writing the artistic use of words, their lights and shadows, the varying hues of metaphor, the music and rhythm of their setting, should be the glowing medium of the splendor of truth. The successful writer must be an artist in the full sense of the word, a master in the art of fitting aptest words to things. He must both model and paint in words, using them with the same skill and discrimination as the sculptor does his chisel and the painter the colors on his palette. But his art must be organic; it must be the vital expression of his thought, not rhe- torical stucco plastered over fatal defects of construction; it must be the blushing hue of the rose, not the hectic flush of disease, nor the bedizened flare of vanity. If I may be permitted the criticism, I would say, that it is in this respect that Catholic American literature is lacking. It has failed to show adequately that splendor of the truth of which it is in possession. The extenuating circumstances, already enumerated in the beginning of this paper, satisfactorily account for this; the distracting cares of a pioneer career, the want of an audience, the lack of a stimulus, and above all, the attitude of self-defence into which the church has been forced by an aggressive prejudice, have led rather to the development of the virtues of self- repression than a habit of expression. But the times have changed; we are no longer required to retire to the inner sanctuary of the faith against the bitter attacks of an aggressive foe; our present conditions warrant us in coming forward and manifesting ourselves, declaring the truth that is in us, and revealing the beauty of the face of the Son of Man. How fecund is the church, the divine mother of truth, in the development of art is written in unmistakable characters over the broad face of the civil- ized world. It was her fostering care that saved to the modern world the art of the ancients; and the development and perfection of Christian art, reflecting the splendor ot the truth that ever glows in her divine bosom, was due to the inspiration that breathed from her holy presence. Now, as in the days of Dante and Petrarch, of Raphael and Angelo, her perennial beauty shines undiminished. Art is true art when art to God is true, And only then. Who in these days but the Catholic Church teaches God to the. nations ? Who but she treasures the truths of eternal salvation to dispense to mankind? If, then, she be the custodian of the highest truth, who but she is the source of the sublimest beauty and the noblest art ? What rich promise does not the future hold for Catholic Amer- ican literature, and how great the dignity of the Catholic writer’s mission ! Upon him devolves the sublime task of demonstrating that “ God is as essential to a people as liberty,” and that a volun- tary obedience to the divine law is the price of freedom. In his hands alone lies the defence of revelation, for the warring sects are fast yielding to the disintegrating shocks of agnosticism. He alone is henceforth to be the champion of human reason, the vindicator of its dignity in expounding the natural limits of its functions. His the duty of making history speak truth again. Next to that of the priestly office, his the glorious mission of once more making the divine beauty visible to men. Nor need he be timid in entering upon his labors. Let him be bold, let him be persistent in his insist- ance of the truth he proclaims. He has nothing to fear and all to gain. True to his Catholic principles, true to his American instincts, he cannot go amiss; fearless in proclaiming those principles, staunch in his democratic faith, in this providential land, where all equally enjoy a fair field, his triumph is assured. The times are indeed changed, but for the better; the long night, which for three centuries has hung over us, is lifting its blanket of daikness, and the dawn draws near, for We hear A trumpet in the distance pealing news Of better, and Hope, a poising eagle, bums Above the unrisen morrow (Long-continued applause.) TEMPERANCE. NINTH REGULAR PAPER, BY JOHN II. CAMPBELL, OF PHILADELHIA. There is no other subject, excepting that of education, which affects so vitally the present and future welfare of the Catholics of the United States. ‘‘There can be no manner of doubt,” says the last Baltimore council, ‘ ‘ that the abuse of intoxicating drinks is to be reckoned among the most deplorable evils of this country. This excess is an unceasing stimulant to vice, and a fruitful source ot misery; vast numbers of men and entire families are plunged into hopeless ruin, and multitudes of souls are by it dragged headlong into eternal perdition. Now because the ravages of this vice extend not a little among Catholics, non-Catholics are much scandalized, and a great obstacle is set up against the spread of the true religion. Hence it behooves all Christians to be filled with zeal against this vice, and for the love of God, and of country, to endeavor to root out this pestilent evil.” These words of warning are constantly ringing in our ears. Daily we are reminded of them by the numerous cases of crime, and misery, and degradation reported in the columns of the press. Our hearts sicken at the pictures presented to us, whether it be of a criminal going to the gallows, of a prison filled with victims of drink, of an orphan asylum crowded with the children of intemperate par- ents, or of a motley crowd of applicants for liquor licenses. We cannot shut our eyes to the giganticevil in our midst. In the face of the evils deplored by the fathers of the Baltimore council, it is eminently proper for this congress to consider the sub- ject of “ temperance ’’—not in a slighting or cursory manner, but calmly and deliberately, with a view to taking some action which will arouse our people to the necessity of doing their full share in the battle against intemperance, which is now going on in the United States. One of the things which excite the wonder of the men and women enlisted in the ranks of the Catholic Total Abstinence Union, is the indifference with which the temperance question is regarded. Families are broken up, homes are destroyed, bright intellects are degraded, scandal runs riot with our good name, and souls are lost to the church, and yet there are thousands of worthy people who scarcely give a thought to the causes of this havoc — who actually regard a ‘ ‘ temperance man ” as a fanatic. It makes us marvel at the constitution of human nature. But there are hopeful signs of a general awakening. The statesman is beginning to see that sober men make good citizens ; the politician is beginning to have some respect for a question that can enlist the services of an army of voters ; the teacher is beginning to notice that edu- cation is thrown away upon the youth who indulges in drink ; the legislator is beginning to turn his attention to the passage 68 THE CATHOLIC CONGRESS. of laws restricting the liquor traffic ; and the churchman is begin- ning to note that his work is half done when his congregation is temperate. These are hopeful signs indeed, and presage good for the future of the country And shall we Catholic laymen not take our stand with our fellow-citizens? Shall we remain pas- sive in the good work ? Shall we sit idle, when others are try- ing to stem the tide of intemperance which threatens to engulf our fair land? We would be recreant to our duty if we failed to lift up our voices in favor of taking vigorous action in aid of the temperance cause. Gentlemen, we cannot afford to remain silent. In discussing the best methods of action, it might be well to take a glance at the various forms of temperance agitation, which have been recently tried in the United States, so that after considering them in the light of comparison, the one with the other, we may be enabled to form our judgment as to what course we shall pursue. (I desire to state right here, that the views upon prohibition and local option expressed in this paper, are my own individual views, and that many Catholics disagree with me.) First of all, the prohibition movement arrests our attention, not only on account of its great prominence, but because it is claimed by its adherents to be the panacea for all the evils of which we complain. Prohibition under various forms has been tried in several sections of the country, and is at present adopted by law in Maine, Kansas, Iowa, and the two Dakotas. Attempts to engraft it in the constitution of the other states, have of late been disastrous failures. Its friends claim that it accomplishes its ends ; its opponents meet this assertion with doubts and denials. To me it seems that the public sentiment of the country is against it, and that as a remedy for the evils of intemperance, it has had its day. Even in Iowa last Tuesday, signs of a reaction were distinctly visible, and it is a mere question of time, in my judg- ment, when prohibition will be relegated to the domain of dead issues. We must not forget, however, that its advocates are as a body sincere. We must give them credit for earnestness of pur- pose and a thorough belief in their views, and we must be thankful to them for arousing a public sentiment in favor of tem- perance reform. As a matter of public policy, they have made a mistake in running counter to the instincts of believers in a repub- lican form of government, and have infringed upon the personal lib- erty of the citizen, in a matter of personal appetite, which cannot be controlled by legislative edicts. The people have naturally resented such interference, and have so expressed themselves at the polls. Prohibition is the logical outcome of a mistaken idea of paternal government, which is contrary to the spirit of our institutions. Next of all comes the local option movement, which might be designated as prohibition in spots. It is argued that though it may be impossible to enforce a general law on account of the mixed char- acter of our population, yet in rural communities and small towns and villages public sentiment will support an attempt to prohibit by law the sale of liquor. This may be true of some sections. Even blue laws have been enforced in New England, and Mormonism still exists in Utah, but the Catholics and others of the minority in New England could not be persuaded that the blue laws were just, any more than the Christian residents of Utah can be convinced that polygamy is the best condition of affairs. In considering the ques- tion of local option, we frequently overlook the rights of the minority and take a selfish view of temperance reform. It seems to me that local option laws are but the treatment of diseased spots, which are pruned away only to cause fresh attacks in other places, forgetting that the seat of the disease has not been attacked. The pi inciples involved in local option are the same as those underhung prohibi- tion, their application being limited to a narrower field of action. The same objections apply to them as to the principles of prohibition. The third prominent form of temperance agitation is high license, and in this the interference with the personal liberty of the citizen is avoided and an endeavor is made to throw some wholesome restric- tions around the sale of intoxicating liquors. It is under trial in Minnesota, Pennsylvania, and other states, and much discussion as to its success or non-success is taking place. At first the mere increase in the amount paid for a liquor license was supposed to be all that was necessary to accomplish the desired diminution of the liquor traffic, but thinking men have practically abandoned this position, after the experience of Chicago and other places. At present the high price of the license is supplemented by restrictive features of various kinds, looking to a constant and efficient regulation of the traffic, so that the Christian Sunday will not be desecrated, minors and intemperate persons shall not be furnished with liquors, and the grant of the license shall depend upon the good character of the applicant. Restrictive license would be a better term to use, but the popular mind has settled upon the name, and high license has become almost a technical term. There is undoubtedly much merit in high license enactments, but as yet they are experimental. The extraordinarily successful result achieved in Philadelphia and other places, argues strongly in their favor, but it will take some years yet to fully determine their value. When we find such a noted temper- ance leader as Archbishop Ireland going beyond them, we naturally suspend judgment as to their positive success as a settlement of the temperance question. The fourth prominent form of temperance agitation, and the one about which Catholics know the most, is moral suasion. We are all familiar with the work of the great apostle of temperance, Father Mathew. The story of millions induced to take the total abstinence pledge by the pleadings of that noble priest, reads almost like a fairy tale. The account of his great work fills us with enthu- siasm, and when we consider the fact that he achieved such marvel- lous results without the aid of prohibition, local option, high license, or any other form of legislation, it leads us at first blush to pro- nounce in favor of moral suasion as the true remedy for the evils of intemperance. His work still lives. It is the spirit which has ani- mated ever}" Catholic temperance man since he first signed the pledge. It is the foundation stone of the present Catholic total abstinence movement. It will continue, as long as drunkards need to be saved and men need to be warned against the evils of drink, to inspire earnest temperance advocates to follow his example. But where are the millions who took the pledge from him? Where is the reformation in the drinking habits of his converts? Where are the numerous societies which sprung into existence as if by magic at the sound of his voice ? Church councils in America and Ireland still deplore the existence of intemperance as a gigantic evil. The Holy Father himself has but recently called attention to the “destructive vice.” The children have not followed in the footsteps of their fathers, and even the fathers themselves forget to remain examples of sobriety to their children. Moral suasion seems to be a partial failure, like all the other forms of temperance agitation thus far tried. It is rather an unsatisfactory glance which we have taken. We know that a mighty evil exists. We have seen the trial of various attempts to eradicate it, and we have noted, with disappointment, the results. Is not, therefore, the prospect for temperance reform discouraging? If no remedy yet proposed has fully accomplished its purpose, shall we not despair of final success ? Can the delegates to this congress safely commit themselves to any pronouncement or take any action upon the temperance question as it now stands? The unthinking man might say no, but the thinking man will promptly say yes. Especially will the Catholic, who has repeatedly seen the church grapple with evil, and successfully combat it, declare that intemperance must be conquered by the church, just as every other form of vice will be conquered. The power of religion must be invoked to aid the efforts of men, and as believers in the true faith, we must allow 7 no idea to enter our minds that because the remedies that have been tried have not been successful it is useless to try others. Let us therefore bend our efforts to discover a method by which Catholics can lend their aid to the cause of temperance reform. This great centennial celebration must not go by without some declaration to the country that the Catholic laity are alive to the dangers of intem- perance and have resolved to do their full share against the common enemy of all mankind. We have seen how the fathers of the church, when last assembled in plenary council, have spoken with no uncertain voice. They have invoked a blessing “ upon the cause of temperance and upon all who are laboring for its advancement in a true Christian spirit.” Let us obtain that blessing by performing our share of the labor. First of all, let us stamp our disapproval upon the vice of intem- perance. Says the Holy Father in his brief to Most Rev. Arch- bishop Ireland, dated the 27th of March, I887: “ Nor can we suf- ficiently praise the prelates of the United States, who recently in the plenary council of Baltimore with weightiest words condemned this abuse, declaring it to be a perpetual incentive to sin and a fruitful root of all evils, plunging the families of the intemperate into direst ruin, and dragging numberless souls down to everlasting perdition; declaring moreover that the faithful who yield to this vice of intem- perance become thereby a scandal to non-Catholics and a great hin- drance to the propagation of the true religion.” Let us declare that drunkenness among Catholics should be considered as a disgrace to their manhood, and that he who commits the sin of intemperance shall be held in reprobation by his fellow-men. Once throw the weight of public opinion against the man who over-indulges in drink, THE CATHOLIC CONGRESS. 69 whether it be in the enjoyment of social life, the pleasures of friendly associations, the celebrations of joyful occasions, or the excitements of business activity, and a big step forward is made towards reducing the evils of drink. Secondly. Let us commend the work of the Catholic Total Abstinence Union, and urge upon all Catholics to assist it. “And above all,’’ says the Holy Father, “we have rejoiced to learn with what energy and zeal, by means of various excellent associations, and especially through the Catholic total abstinence union, you combat the destructive vice of intemperance. Hence,” continues he, ‘ ‘ we esteem worthy of all commendation the noble resolve of your pious associations, by which they pledge themselves to abstain totally from every kind of intoxicating drink. Nor can it be doubted that this determination is the proper and the truly efficacious remedy for this very great evil, and that so much the more strongly will all be induced to put this bridle upon appetite, by how much greater are the dignity and influence of those who give the example.” Presuming as we do, to speak in a certain sense for the Catho- lic laity of our country, the greater the dignity and influence of our deliberations, the more need for an emphatic endorsement of the work of that union, which is so highly commended by the Holy Father himself. Thirdly. Let us pronounce in favor of the passage and enforce- ment of laws, forbidding the sale of liquors to minors and intem- perate persons. The Baltimore council in warning saloon keepers of the dangers attached to their business, says, “ They must not sell drink to minors, that is to say, to those who have not come of age; nor to those who they foresee will abuse it.” We can certainly, as citizens, do our share in enforcing this decree, by recommending Catholics to vote for laws which will put it into effect. The evils of selling drink to children are patent to all. We cannot complain if our children become drunkards, if they are permitted, by our negligence, to obtain liquor at the saloon, under authority of law. We have been too careless in this regard. In the great cities of the country we are losing thousands of our youth, through the disre- gard of our duty as citizens. Philadelphia, Chicago, Boston, and some others have inaugurated a reform in the matter of selling liquors to minors. Let their example shame some of their sisters to do likewise, and let us throw the weight of our influence to advise Catholics throughout the country to vote for laws against the sale of liquor to minors, and I may add, to drunkards also. Fourthly. Let us strongly urge the passage and enforcement of laws forbidding the opening of saloons on Sunday. The Baltimore council has decreed that “ Catholics engaged in the sale of intoxicat- ing drinks” must keep their saloons closed on Sunday. The pas- toral letter of the archbishops and bishops uses the following strong language: “ There is one way of profaning the Lord’s day which is so prolific of evil results that we consider it our duty to utter against it a special condemnation. This is the. practice of selling beer or other liquors on Sunday, or of frequenting places where they are sold. This practice tends more than any other to turn the day of the Lord into a day of dissipation — to use it as an occasion for breed- ing intemperance. While we hope that Sunday laws on this point will not be relaxed, but even more rigidly enforced, we implore all Catholics, for the love of God and of country, never to take part in such Sunday traffic, nor to patronize or countenance it. And we not only direct the attention of all pastors to the repression of this abuse, but we also call upon them to induce all of their flocks that may be engaged in the sale of liquors to abandon as soon as they can the dangerous traffic, and to embrace a more becoming way of making a living.” And in the decrees of the council we find the following lang- uage: “ Catholics should generously renounce all recreations and all kinds of business which may interfere with keeping holy the Lord’s day, or which are calculated to lead to the violation of the laws of God or of Lhe state. The worst, without doubt, is the car- rying on of business in bar-rooms and saloons on Sunday, a traffic by means of which so many and such grievous injuries are done to religion and society.” With such words before us we should not hesitate to speak out boldly, recommending to our Catholic people to take advanced ground in favor of Sunday observance, and to reinforce their opin- ions, wherever necessary, by their ballots. With these resolves, we might rest content for the present. Perhaps we ought not to go further, but there can be but little doubt, as faithful children of the church, that we should go that far. Let us resolve — First. That drunkenness should be made odious. Second. That the Catholic Total Abstinence Union should be practically encouraged and sustained. Third. That Catholics should favor the passage and enforce- ment of laws forbidding the sale of liquors to minors and intoxi- cated persons. Fourth. That Catholics should favor the rigid closing of saloons upon Sunday. In these four resolves lie the best solution of the temperance question. With the carrying out of them in spirit and effect a pub- lic sentiment will be created in favor of temperance reform which will minimize the evils of intemperance. No longer will the Cath- olic name be associated with the scandal of drink, no longer will the Holy Father and the bishops be called upon to deplore “the destruct- ive vice,” no longer will the people despair of the future of our country. Throw the weight of our Catholic influence in favor of true temperance reform, as outlined by the action of the church authorities, and non-Catholics will turn to us, as did the Hebrews of Egypt to Moses, to lead them out of the land of bondage and into the promised land. Let us not let the Catholic centennial go by without a mighty effort to place Catholics far in advance upon the question of temperance. SUNDAY OBSERVANCE. TENTH REGULAR PAPER, BY MANLY TELLO, OF CLEVELAND, O. Mr. President , Gentlemen of the Catholic American Lay Con- gress: The question of a proper Sunday observance is exercising the American public mind, and there is that variety of sentiment upon the subject to be expected where so many and inexact stand- ards of religious and irreligious thought prevail. The necessity of a day of rest is universally accepted. The contentions are over the moral obligations of Sunday as the established day of rest. A well informed Catholic needs no general instruction as to the essential observance of the Sunday. To him it is a day of special religious obligations and of rest; so established by his church. But in deal- ing with the public question of Sunday observance, the Catholic has to do with the rights of others, and has to take into practical con- sideration the state of American society in which he lives. We have neither the duty nor the right to establish a Catholic Sunday in the United States, but certainly the church that created the Sunday as a holy-day is best entitled to explain her reasons and object in so doing, and should at least be permitted to expound her legislation, when this Sunday question is debated from an avowedly Christian standpoint. And the assertion of this Catholic primacy is further useful, since it bespeaks from a reasonable American public respectful hearing for authoritative Catholic expositions on the subject, those expositions affording a refuge from the extremes of Puritan and free-thinker, one of whom hates the Christian Sunday, while the other would make the Christian Sunday hated. Yet Catholic exposition in mere theory will not altogether avail, example holding faster than precept. Catholic action on the Sun- day is what will most tell; and particularly our public acts, outside the walls of our churches. So it becomes the Catholic American body to guard lest it give scandal by indulging in things even per- missible, but which with the prevailing manners of our country prove offensive. And in kind, though not always in degree, those manners are to be supported. The dominant manners of our country are the manners of Americans, and we are Americans. This, though, necessitates the frank statement that among our coreligionists there are imported national modes as yet unassimilated to our Americanism. This foreignism exists also outside of the Catholic body. But, within it, the oneness of Catholicity shall best avail to amalgamate those modes into American character. What is well elsewhere may not be well here. The vital point is in the fact that there is a distinctive American way, and a people has the right to its own individuality. Both creed and country are advanced by this oneness. These remarks, appearing to discriminate between citizens, demand an explanation that plunges us at once into review of a condition that has important bearing on the Sunday question. The writer has a life-long rooted aversion to using foreign terms, as “German” or “Irish,” in connection with American citizens. But, it would be impossible to treat of affairs as they are, without borrowing a terminology that so exists in practice that it is necesary to use it to express our meaning. When he mentions American manners he means such as are characteristic of Americans, whether native or foreign-born, Catholic or sectarian. But he real- yo THE CATHOLIC CONGRESS izes that there are those who choose to remain distinctively foreign in our midst, and to be so designated. And so far as this fact bears upon Sunday observance, it has to be dealt with in this paper. For instance, those who call themselves ‘ ‘ German ’ ’ and act out German manners, are not in accord with the leading American lines as to Sunday observance. The German demands a greater license for that day, and particularly in a direction that is specially obnoxious to Americans, viz., the open beer garden. In this the Catholic Germans are largely in line with German sects. This complicates the Sunday question. It weakens our influ- ence in connection with a proper American observance of the day. For without self-praise, we can say of Americans that they are a thoughtful, reasonable, and indulgent people, cosmopolitan, as our conditions would naturally effect. Now the average American, averse to Puritanism, and yet con- fronted with the German demand for Sunday license — in which he would find Catholic, as well as Protestant and infidel German, agreed — would be apt, both through racial and religious affinity, to prefer the Puritan over-zeal to the German looseness; and, owing to the Cath- olic German attitude, he would likely dismiss the idea of Catho- licity as an ally or guide to proper Sunday observance. The writer has no desire to criticise the European German in his continental Sunday observance; but what may be very suitable elsewhere is quite unsuited here; a source both of sin and scandal. In our present American conditions, the open beer-garden leads to desecration of the Sunday, and is not to be tolerated. This is a universal feeling with Americans, shared alike by Catholic and Protestant, whether originally of German, Irish, or other race. Still more odious to the American mind is the open saloon on Sunday — open and yet concealed. On this subject the Catholic Church in the United States has spoken with no uncertain voice. We quote from the pastoral letter of the fathers of the third plenary council of Baltimore: ‘ ‘ There is one way of profaning the Lord’s day, which is so prolific of evil results that we consider it our duty to utter against it a special condemnation. This is the practice of selling beer or other liquors on Sunday, or of frequenting places where they are sold. This practice tends more than any other to turn the day of the Lord into a day of dissipation, to use it as an occasion for breed- ing intemperance. While we hope that Sunday laws on this point will not be relaxed, but even more rigidly enforced, we implore all Catholics, for the love of God and of country, never to take part in such Sunday traffic, nor to patronize or countenance it. And we not only direct the attention of all pastors to the repression of this abuse, but we also call upon them to induce all of their flocks that may be engaged in the sale of liquors to abandon as soon as they can the dangerous traffic, and to embrace a more becoming way or making a living.” Can the transgressing saloonist remain an unchid and preten- tious member of the congregation ? Properly enforced civil laws could effectuate this plenary coun- cil legislation. It is an established principle of American law that the Sunday can be protected from desecration. It is a social duty that the state owes to the body of its citizens who are Christians. They must be free to an undisturbed worship. Are all the varied, honest, honorable, and lucrative occupations of men to be closed to them by law on Sunday, and the doors of the saloon alone to be thrown wide open, for a traffic which not only defies the respect due the day, but actually makes it privileged to a debauchery that sends its signal damning effects into every other day of the week? The tradesman is estopped from collecting his debt on Sunday; the open saloon should not be permitted to forestall his due. Are the Sunday closing laws to be mere decoys to the Sunday open saloon ? And are not six days of that traffic sufficient to the evil thereof? As it stands, the day may come when the etymologist will ingen- iously derive Sunday from saloon-day, the day immemorially devoted by law to the interests of the saloons. How does it look to a rev- erential Protestant to see men and youth pass over from the Catholic church into the saloon — some of them to spend the greater part of the rest of the day there? Though the writer’s observation, is that the young men who form this saloon habit shortly abandon recourse to the sacraments, and soon after give up the practice of attending Mass. What is the public appearance and what the language of too many of these delinquents when they come out of the saloon ? Yet opposite our churches, or in their immediate neighborhood, is the location most affected by these saloonists. Is it any wonder that Protestants should twit us with these open derelictions ? That they point at this offending and tell us to look at our ‘ ‘ Irish Catholics,” and how they keep their Sunday ? Truly we could point with just pride to Catholic Irish rever- ence for the Lord’s day, and Sunday obligations earnestly and de- voutly fulfilled. But those hundreds of thousands are unseen, while the evil work of the miserable few is seen. The Catholic saloonist and his Catholic patrons are there to deface the otherwise edifying Sunday observance. The morals of the transgressors are injured; and even the charitable and well inclined among our separated brethren are scandalized. These, then, are two leading features in connection with Sun- day observance, to which the Catholic American body must pay practical attention: ist. The German latitude in observing the day. 2 d. The open saloon on Sunday. Catholic public opinion must be directed against these obstacles. And when we are of one mind and one in action, then we can expect to mould American sentiment at large to a correct idea of the Sunday and its proper observance, removed alike from Puritanism or licentiousness. It is certainly no valid objection to say that this would be a conceding of other nationalities to American feeling on the subject. The American has the highest right to mould manners on this soil. And if within Catholic lines there are two ways to do a thing, and one is exclusively American, for that very reason that way should be universally adopted. Yet the truth is, that customs that are perhaps innocuous in other lands are occasions of sin and of Sunday desecration in our mixed communities; and beer-garden and theatre, open on the Sunday, are of such a character here, and to be denounced. I know that it vexes to read the unmerited attacks made on the Catholic body in connection with Sunday observance. False wit- ness is borne against us from pulpit and press. The faults of cer- tain classes in our body are magnified, and what Catholic authority really teaches is suppressed. There is at times passing temptation to retaliate, but we must be patient for the general good. Especially when we recall the failings within our own body on which we have dwelt, and which have served to misrepresent us even with really well inclined sectarians. To retort on them that great private wrong may easily be done by persons in their own ranks who out- wardly observe the Sunday and denounce the publican, is not to the purpose. What we should seek is an en rapport with the Protestant Christians who desire to keep the Sunday holy. We cannot go over to the Judaic rigidity of the Puritan Sabbath; but we can bring the Protestant masses over to the reverent moderation of the Catholic Sunday. To effect this, though, we must set our faces sternly against the foreign license and open saloon features now so largely defended or practised by Catholic adherents. The issue is of the utmost gravity and calls for Catholic united action. What a dilemma for the Catholic workingman to fulfil the Mass obligation, were not the Sunday made a day of abstinence from labor! It is for us, 'then, to well guard the sanctity of the Sunday, while preserving it further, in Christian charity, to the poor man, not only as a day of special worship, but of rest and proper recreation. Open gardens or parks, sacred concerts, open museums of art, open libraries— these all are morally healthful, permissible for the Sunday, the one only day of the week that the laborer can call his own. The Catholic is obliged to his Mass. That sweet and strength- ening obligation fulfilled, the writer believes that in many cases the highest act of worship that could be evoked would arise outside ot the sanctuary itself, under God’s sky, out in the woods, amid the green fields — scenes of nature replete with God’s handiwork, and debarred to his humble toilers except on that sacred first day of the week. Catholic societies should never make it a day for useless public demonstration, and when they do march in a body with music, to corner-stone laying, or for other unobjectionable purpose, care should be taken not to disturb non-Catholic services. I advocate, then, that Catholics, despite rebuff and injustice, overlooking zealotry, seek alliance with Protestant Christians for proper Sunday observance They are right in the principle they cling to, though wrong in the application of it. The infidel is alto- gether wrong. Their misguided zeal could work us less harm than the license that looks mainly to the dissipations of the day, or the disbelief that seeks to destroy its sanctity. Were workers paid on the Monday, and saloons closed by law at 6 p. m. on Saturdays, much of the Sunday problem would be satis- factorily solved. The brewery-capitalized saloons would no longer enrich foreign syndicates at the expense of native morals. There are many other Christian issues in which Catholic and Protestant could come together and shape civil legislation for the public weal, as in this question of a proper observance of the Sunday. And that we are Catholics demands from us a princely courtesy to our opponents; noblesse oblige. THE CATHOLIC CONGRESS. 7i LABOR AND CAPITAL. ELEVENTH REGULAR PAPER, BY WILLIAM RICHARDS, OF WASHING- TON, D. C. It may well be said that all the burning questions of the day, pertaining to labor and capital, the production and distribution of wealth, and the condition of the working classes, virtually consti- tute one great social problem. Our Holy Father, the Pope, recently declared that charity alone can solve this problem. This is the theme of my discourse. I do not discuss the details of labor organizations, the adjustment of capital and labor, the distribution of the proceeds of production, or the like; but I offer some historical illustrations in order to con- trast the social condition of “former ages when,” as the Holy Father said,* “ the mission of charity was acknowledged and accepted by all,” with the social condition of later ages in which “ free competi- tion” has been substituted for charity. The first illustration which I offer is drawn from the introduction to Motley’s history of “The Rise of the Dutch Republic,” in which, after rapidly sketching the origin of the people of Batavia, their gradual advancement from the beginning of the Christian era, their wonderful domination of sea and land, and their extraordinary progress until about the time of the Reformation (so-called), the author sums up the results of their development in these graphic words: “Thusf fifteen ages have passed away, and in the place of a horde of savages, living among swamps and thickets, swarm 3,000,000 people, the most industrious, the most prosperous, perhaps the most intelligent under the sun. * * * Their national industry was untiring; their prosperity unexampled; their love of liberty indomitable; their pugnacity proverbial. * * * Their women were distinguished by beauty of form and vigor of consti- tution. Accustomed from childhood to converse freely with all classes in the daily walks of life, and to travel on foot or horseback from one town to another, without escort and without fear, they had acquired manners more frank and independent than those of women in other lands, while their morals were pure and their decorum undoubted. * * * Within the little circle which encloses the seventeen provinces were 208 walled cities, many of them the most stately in Christendom, 150 chartered towns, 6,300 villages, with their watch towers and steeples, besides numerous other more insignificant hamlets; the whole guarded by a belt of sixty fortresses of surpassing strength.” While the historian omitted to emphasize the fact that from about the year 750 the Catholic religion had been the all-prevailing religion of this people, yet he did not fail to declare that “the stand- ard of culture ’ ’ in the flourishing cities of Ghent, Bruges, Antwerp, etc., “ was elevated, compared with that observed in many parts of Europe. The children of the wealthier classes enjoj^ed great facili- ties for education in all the great capitals. The classics, music, and the modern languages, particularly the French, were universally cultivated. Nor was intellectual cultivation confined to the higher orders. On the contrary, it was diffused to a remarkable degree among the hard-working artisans and handicraftsmen of the great cities.” The author then alludes to “the numerous guilds by which citizenship was acquired in the various cities’ ’ ; to the ‘ 1 many other societies for mutual improvement, support, or recreation”; to the “great architectural brotherhood of Germany, to which the magnifi- cent works of Gothic architecture in the middle ages are mainly attributable” ; and especially the “many splendid and elaborately finished churches in the provinces” ; to the “military sodalities” whose ‘ ‘ yearly festivals were always held with great solemnity and rejoicing”; and lastly to the “ Guilds of Rhetoric which existed in all the principal cities,” and indeed “ in the most obscure villages,” and were ‘ ‘ associations of mechanics, weavers, smiths, gardeners, and traders, for the purpose of amusing their leisure with poetical effusions, dramatic and musical exhibitions, theatrical processions, and other harmless and not inelegant recreations.” These guild's of rhetoric “ came originally in the fifteenth century from France,” “ spread with great celerity throughout the Netherlands,” “were of great value in drawing the people of the provinces into closer union.” and “became important political engines” which “the sovereigns were always anxious to conciliate by becoming members of them in person.” Periodic jubilees were celebrated in various ^Address to the French workingmen Sunday, October 20, 1889. -I- Vol. I, page 90, edition of 1858 capital cities, when “all the guilds of rhetoric in the Netherlands were invited to partake and to compete in magnificent processions, brilliant costumes, living pictures, charades, and other animated glittering groups, and in trials of dramatic and poetic skill, all arranged under the superintendence of the particular association which, in the preceding year, had borne away the prize.” In these brilliant pen pictures, Mr. Motley omits to mention that every one of those festivals and jubilees was commenced by a devout and magnificent celebration of solemn high Mass. He does condescend, however, to testify that, “ These literary guilds befitted and denoted a people which was alive, a people which had neither sunk to sleep in the lap of material prosperity, nor abased itself in the sty of ignorance and political servitude. The spirit of liberty pervaded these rude but not illiterate assemblies.” Rude, forsooth! A people so upright, orderly, and chivalric that a woman could travel from one town to another, all through the seventeen provinces, without escort and without fear, a rude people! But we will not quarrel with the historian’s standard of rudeness while he says: “The spirit of liberty pervaded these rude but not illiterate assemblies, and her fair proportions were distinctly visible even through the somewhat grotesque garb which she assumed.” If the “spirit of liberty ” in those “ rude ” times had only been smart enough to put on the beautiful ‘ 1 garb ’ ’ which she assumes at our modern ‘ ‘ fests ’ ’ and picnics where the participants guzzle lager beer, chase the greased pig, and wind up with the enticing and voluptuous round dance, how much more admirable she would have been in the eyes of the modern “advanced thinker” ! Specially worthy of quotation by way of contrast with the per- sistent but erroneous assertions of those enemies of the Catholic Church who declare that she had no schools in the middle ages and kept her people in ignorance, is that striking paragraph which stands out like a radiant jewel in the midst of the author’s splendid descrip- tion of “ the chief city of the Netherlands, the commercial capital of the world — Antwerp”: “The condition of her population was prosperous. There were but few poor, and those did not seek, but were sought by the almoners. The schools were excellent and cheap. It was difficult to find a child of sufficient age who could not read, write, and speak at least two languages.” Truly these are pleasing pictures, and we naturally inquire: Why could not the historian have carefully studied a social, relig- ious, and political system which prevailed so long before the Refor- mation, and produced such splendid results, with a view to discover- ing its vitalizing principles, and explaining them for the illumination of “seekers after truth ” in times all out of joint, like ours? But of course it would never occur to one like Motley, enveloped as he was in the blazing noon-day light of the nineteenth century, that the system whose fruits he described in such glowing colors owed anything to the Catholic religion, or to the teachings of the Catholic Church; nor would he have admitted that the appalling calamities which befell Europe immediately after the Reformation, and which he describes in such lurid colors, were due entirely to the departure of the world from the principles and teachings of the Catholic Church. Mr. Motley imagined that he was wiser than the church, and so, instead of endeavoring to analyze and elucidate that wonderful system, he deplored the low ideas of human rights which then pre- vailed; for, after alluding to the “liberties” conferred upon guilds by virtue of which they had the right of representation in town and other governments, he said: “ In later days loftier ideas of human rights, larger conceptions of commerce have taught mankind the difference between liberties and liberty, between guilds and free competition.” Liberty and free competition ! This was the watchword of the new order of things. Had Motley but listened to his master, Car- lyle, whose peculiar style he was such a bungler in imitating, he would have learned that this boasted liberty, after 300 years of the blessings of the Reformation, had “turned out to be for the working millions a liberty to die by want of food; for idle thousands and units, alas! a still more fatal liberty to live in want of work, to have no earnest duty to do in this, God’s world, any more.” And then as to “ free competition.” Motley could have read these burning words of Carlyle in “Past and Present”: “We coldly see the all-conquering, valiant sons of toil sit enchanted, by the million, in the poor-law Bastile, as if this were nature’s law; mumbling to ourselves some vague j an glement of laisses fairc , sup- ply and demand, cash payment, the one nexus of man to man: ‘Free trade, competition, and devil take the hindmost,’ our latest gospel yet preached.” 72 THE CATHOLIC CONGRESS. If this be rhetoric — the red-hot, fiery rhetoric of Carlyle — then let me cite, for the benefit of the admirers of Motley, some telling figures taken from a recent census. By way of contrast with Mot- ley’s glowing pictures of the condition of the Netherlands before the Reformation, let us look at Belgium of the present day. Belgium, as all know, is only a portion of the Netherlands. And what do we find there now? With a population which has increased from 4,064,000 in 1832 to 5,520,090 at a recent census, and with great and prosperous manufacturing industries, yet in spite of this increase and this prosperity, Belgium has a vast deal of poverty within her borders; pauperism is everywhere. According to an official report, out of 908,000 families in a recent year only 89,000 were wealthy, while 373,000 were in straitened circumstances, and 446,000 families were in a state of wretchedness. And these are the choice fruits of what Motley called ‘ 1 free competition ’ ’ ! What a contrast is here presented between two orders of social existence in the same land ? The first, so brilliantly described by Motley as prevailing in the seventeen provinces before the Reformation, was what Carlyle called a true society with mutual helpfulness, based, as I may add, upon the divinely ordered brother- hood of man and inspired by the charity of the Catholic Church which enveloped the whole community! The other shows, accord- ing to Carlyle, “a condition of totallest separation ^jjd isolation” between the employers and the poor, ‘ ‘ whose life, cloaked under due laws of war named fair competition and so forth, is a mutual hos- tility, where men have forgotten that cash payment is not the sole relation of human beings, ’ ’ is not the potent solvent of all obliga- tions! Here indeed is a melancholy contrast! Will it be said that the example is on too small a scale ? that the societary condition of the Netherlands before the Reformation was not a fair sample of Europe ? Then let me cite the testimony of Froude, who, though he may be a historical romancer, or a romantic historian, yet has the ability to see and sometimes the fairness to tell the truth in most vivid lang- uage. Speaking of those old days before the Reformation, Froude says: 11 In the alteration of our own character we have lost the key which would interpret the character of our fathers; and the great men of our own English history before the Reformation seem to us almost like the fossil skeletons of another order of beings.”* Ot course, we do not admit that the intelligent Catholic has ‘‘lost the key,” or does not fully appreciate the great men of England before the Reformation, though the remark may be true enough of Protes- tants. Again, according to Froude: ‘ ‘ It is no easy matter to throw ourselves back into a time in which for centuries the European world grew upon a single type!” What was that type? Not the feudal system, nor what is com- monly called the mediaeval type. The chief characteristic of the type I refer to, the basis on which it was constructed, was the vil- lage community, called the “ Town ” in England, the ‘‘Commune” in France, the ‘‘ Fueros ” in Spain, the “ Mark” in Germany, the 11 Mir ” in Russia. This was the unit of the social and political sys- tem which Sir Henry Maine maintained came down from the good old patriarchal age, and was founded upon the profoundest faith of primitive men in the fatherhood of God and its necessary corollary, the brotherhood of man. In that patriarchal community it was intended that every member should have a home, from the cradle to the grave, and the principle of mutual aid was perennial. Here the system of local self-government originated and flourished; for here every member or freeman, including the priest, the lord, the farmer, the baker, the tailor, the blacksmith, the goldsmith, the weaver, the vine-dresser, all participated, speaking and voting in the annual and other town meetings. When the church came and preached Christianity to the Keltic, Teutonic, Saxon, and other peoples w T ho dwelt in the village com- munities throughout Europe, and had dwelt in them for ages, upon beginning with the original Aryan home, the town in England was in process of time converted into the parish, in which, under the teaching of the church, a brave and noble people was trained up, and the principles of freedom, the glorious Magna Charta, and the free parliament of England were developed, and from which were derived the principles and ideas of our own magnificent constitution. Then flourished the ‘‘Ages of Faith” in spite of the evils of the feudal system, and “ in those days,” as Carlyle said, ‘‘a heavenly awe overshadowed and encompassed all earthly business whatso- ever.” ‘‘The youth, on awakening in this wondrous universe, found a competent theory of its wonders. If he asked himself, What is man ? What are the duties of man? the answer stood ready *“ History of England,” Vol. I, page 12. (Scribner 1871.) written for him. ” Not then was he “perplexed with storms and passionate questionings of destiny. ’ ’ Not then tv^Ts there any occa- sion for a poor, distraught Robert Elsmere ! For then “mother church propounded the ancient ground-plan of the All,” “the divine idea of the world !” In those ages, under this societary system, every man who appeared in the town or parish — and there were 6,300 such towns in the Netherlands alone — was obliged to give an account of him- self, and was not allowed to hang around like a loafer, and sponge or swindle his living indefinitely ; every one knew his neighbor; under the influence of the church a wholesome public opinion was generated, which made itself felt upon every individual; beautiful and edifying social and religious customs and traditions were devel- oped and cherished, and were preserved from decay for centuries by corresponding practices; every citizen was trained in the town gov- ernment to practise his duties, and to know his rights, and “ know- ing, dared maintain them.”* In a land filled with such local institutions, together with the numerous church and trade guilds, the magnificent cathedrals, the innumerable churches, and the vast number of beneficent monasteries which William Cobbett said, dotted England every six miles, and were equally numerous in Ire- land, with their free schools, and large domains, where any poor man could get work and thus be saved from pauperism and starva- tion — in such a land it came to pass that for more than 1,500 years of the Christian era a poor law was never needed; the horrid work-house was never seen; pauperism, as we have it, was never heard of, and the land was not covered or cursed with godless tramps, or hoodlums, or professional anarchists, or reeking slums of pauperism, or atheistic political economists who treat the human laborer as a brute machine for the production of wealth, or, lastly, with that unspeakably base crowd of “bulls” and “bears,” who get up “corners” on the means of human subsistence, and lie, and cheat, and steal in ever}" commercial exchange in the civilized world. What a contrast between our surroundings, our societary con- ditions, and that venerable and efficient system which started with the patriarchs in the dawn of time and culminated in the glorious “Ages of Faith.” When King Henry VIII, in the early days of his reign, while he was yet a Catholic, made a “royal progress” through England, he saw no work-houses, but everywhere compar- ative comfort and prosperity, and a yeomanry which, though degen- erating, still retained many of the traits of what Tineas Silvius (Pope Pius II, 1458) called the noblest yeomanry in Europe. But when, some forty or fifty years later, Queen Elizabeth made another “royal progress” through the kingdom, after the monasteries had been confiscated and despoiled, the lands appropri- ated by the corrupt agents of the crown, when the guilds were be- coming lifeless, the poor were thrown out to shift for themselves, the altars of the churches were broken down and the Blessed Sacra- ment no longer there, the scenes that met the queen’s eyes were so changed that she exclaimed with astonishment, ‘ ‘ The land is cov- ered with paupers! ” Even then the modern gospel of Mammon had begun to show its terrible effects. For this new gospel of individualism and self- assertion, with its protest against the pope, and its rebellion against the divine authority of the church, had removed the two grand safe- guards of Christian society — charity and confession. For, how can there be Christian charity when men are cut off from participation in the body and blood of our Ford? And confession being abolished, what was there to stop the speedy vanishing of the old safeguards of the various guilds, and the wholesome restraints of village commun- ity life ? What could hinder the outbreak of the new-fangled license of unrestrained individual competition, which had never so existed from the beginning of the world, and which John Stuart Mill said in his day was almost unknown and unfelt among the greater part of mankind ? Under the old system confession was the universal watchman which insured obedience to the golden rule; and no policemen, other than the ordinary town officers, were needed. But under the new conditions, confession being abolished, appoint any number of watchmen, and then came up the old proverb quoted by Froude: Quis custodict custodem? Who shall watch the watchman? Gone was the great and salutary custodian! And in place thereof came the new gospel and in due time the modern cornmer- * Men who tlieir duties know; But know their rights, and knowing, dare maintain. From Sir William Jones’ ode on, “What Constitutes a State?” An ode which could have been written only by one who had felt and imbibed the spirit of regulated liberty, developed by the town-meeting system. THE CATHOLIC CONGRESS. 73 cial system which, ignoring all demands of charity, pitted every man’s intense selfishness against that of his neighbor — thus making the neighbor an envious rival and in most cases a bitter enemy. Hence, too, has come that school of cold-blooded political economists who proclaim with unblushing effrontery, characteristic of those who deduce man from the tadpole, that “notions of justice have nothing whatever to do with compensation for labor, ’ ’ and ‘ ‘ that all such notions are mere sentimentalism!”* What wonder that under such teachings “free competition” proved to be freedom to defraud and oppress the laborer, freedom to adulterate everything we eat, drink, or wear — and John Bright said, “adulteration is only another form of competition” — or else freedom to suffer the agonies of hunger, neglect, and despair, and finally, as Carlyle exclaimed, “ Liberty to die by honest starvation!” It is not necessary to read the “Bitter Cry” of London, or the painful pictures of the poor women of New York drawn by Helen Campbell, or innumerable other essays of a similar kind, to learn the dreadful effects of this fearful contrivance called “ free competition.” Only go with an experienced St. Vin- cent-of-Paul visitor down into the by-ways and dirty alleys of this or any other city, enter the miserable tenements of the poor, and see how families or squads of human beings are huddled together in dark apartments, in rickety houses, in filthy rooms, where decency is put to shame, and thousands of human beings are degraded almost below the level of the brute! If miserable savages, in their almost total loss of the original and salutary traditions of the race, have become so degraded, igno- rant, and improvident that there are times when they are glad to get dogs, snakes, lizards, or worms to live on, what shall we say of the boasted civilization of this nineteenth century which has reduced millions of its population to such hungry poverty that they are glad to glean from the swill-tubs of the rich, and even drag from the shambles to their wretched hovels the repulsive entrails of slaught- ered animals ? Such is the dismal picture presented in every city and consider- able town in this great republic, in England, and in short wherever ‘ ‘ free competition ’ ’ has obtained sway. And such use does the civil- ization of this age, with all its boasted progress and science, make of vast multitudes of human beings to whom God gave immortal souls and an eternal destiny. I do not overlook the assertions of certain political economists who, by a skilful collocation of facts and a sophistical array of figures, endeavor to show that the general con- dition of laborers is improved, that they are getting higher wages and live better than in some former ages. But I do not hesitate to assert with Devas and other writers that these statements are false, that in fact the comparatively few rich are getting richer, the multi- tudinous poor are getting more numerous and poorer, and that paup- erism is more general, more wretched, and more rapidly increasing than in any former age of the w’orld. With such results staring us in the face in all parts of the civil- ized world, is it surprising that there should be a spirit of inquiry and unrest everywhere ; that a loss of faith should follow in the track of such misery and injustice ; that wild agrarian speculations and revolutionary schemes should abound ; and that even a spirit of anarchy should threaten the good order of society ? Is not the out- look so dark and threatening as to fill us almost with despair ? And a most discouraging feature of the situation is that so many even of our most intelligent Catholics, who, by a proper understanding of history and their religion, ought to be able to furnish a solution of our troubles, show themselves inadequate to the occasion, tamely accepting the situation as inevitable, saying “it always has been so, and always will be so,” and then, by way of justification, even quot- ing the words of our divine Lord : “ The poor ye have always with you.” Is that what our Lord meant by that saying ? Did he mean that, because the poor are always with us, men were to abandon the idea of the brotherhood of man as the basis of human society, and ignore the great truth that they are bound by their common interest in the God-man, the mediator, to so constitute their social arrange- ments that every human being shall have the opportunity of filling his proper place and accomplishing his true work in this world ? Did our Lord mean that this natural home should be broken up, family ties disrupted, the duties of brotherhood abjured, and all turned loose, so to speak, like so many Ishmaelites, in a cut-purse and cut-throat scramble in which the strongest, the keenest, and the meanest should gather the spoils, and the weakest go to the wall ? Did our Lord mean that the highest duty of the state is simply * The Nation, January 29, 1885. to abolish club law, and protect property, and allow speculators to organize exchanges in which to manipulate their combinations, misrepresentations, and falsehoods, in order to deceive and rob each other and plunder the 1 1 lambs, ’ ’ and by their huge operations affect all branches of commerce, unsettle all the safe calculations of legiti- mate trade, foster a spirit of wild speculation, promoting a grasping greed to gain something for nothing, and destroying all standards of j ustice and common honesty ? Did our Lord mean that the rich should have privileges not accorded to laborers — that the wealthy owners of great railroad and telegraph lines, big distilleries and breweries, Standard-Oil companies, and the like, when finding their business suffering from sharp com- petition, may combine and pool their issues with impunity, taxing a helpless public ad libitum in order to swell their own ill-gotten gains; yet when the laborers, whose live capital is their intelligence, skill, and strong hands, cooperate in order to forestall or ward off the evils of a ruinous competition ofman against man — hand against hand — then, forsooth, their combination must be denounced as dangerous and tyrannical ? Is there any justice in that ? Or has there been a special relaxation of the moral code in favor of the rich owners of stock companies; so that they may at pleasure add millions of watered stock to their real stock, and then tax the entire public so that they may net an income of five to fifty per cent or more, not only upon the real capital stock, but also upon the ‘ ‘ water ’ ’ which cost them nothing ? Where is the honest)’ of such transactions ? And, again, is it honest or brotherly on the part of these capi- talists to hire men to go about the streets to preach communism and anarchy, and to threaten the use of dynamite or bomb shells, until honest, conservative people are frightened out of their wits and are diverted from the rascalities of the rich conspirators ? And, lastly, let it be remembered that when our Lord spoke of the ‘ ‘ poor, ’ ’ such pauperism as we have now was unknown — did not exist on the face of the earth. Now I have presented these salient points, which by no meads exhaust the catalogue, for the purpose of showing that the modern gospel of “free competition” with its commercial system based upon selfishness, and the Gospel of our Lord, based upon charity, are utterly irreconcilable. Even Carlyle, nearly fifty years ago, appre- hended and illustrated their truth. And yet this antagonistic sys- tem of “free competition” has dominated the English-speaking people for two centuries or more, and constitutes the very essence of our so-called civilization, with its unjust accumulation of enormous fortunes and the realization of splendid but corrupting luxury by the few, and its rapidly increasing pauperism and squalid misery on the part of the many. Matthew Arnold, depicting the effects of this civilization in England, declared in these sad words, that by it “the higher class has become materialized, the middle class vulgarized, and the lower class brutalized ! ” And I add that not only has it succeeded in subordinating all forms of Protestant Christianity, but its spirit of intense worldliness has so saturated the English-speaking Catholic people that multitudes of them join in the insane scramble for wealth — some of them even dabbling in “ corners ” and dealing in “futures” on ’change, and, in the coldness of their charity neglecting the care of the poor in their own parishes. And thus, in view of the all-pervading and insidious influences that surround and hedge us in on all sides — in our schools and sys- tems of education; in our politics, commerce, and trade; and above all, in our agnostic publications and in our depraved works of art and floating literature, which are so inexpressibly enticing and cor- rupting — it is a grave and serious question whether our environment, and especially that of our young men, whether rich or poor, is not more difficult and more dangerous than that of the early Christians in the corrupt Roman empire. “Verily,” cried Carlyle over forty years ago — and the con- dition of things has grown vastly worse since then — “at no time since the beginning of society was the lot of the dumb millions of toilers so utterly unbearable as it is even in the days now passing over us. It is not to die, or even to die of hunger, that makes a man wretched; but to live miserable, we know not why; to work sore and yet gain nothing; to be * * * isolated, unrelated, girt witli a cold, universal laissczfaire! ” “Truly, an enchantment of the evil one! ” Now the question is how to get out of that horrible enchant- ment, how to reconstruct and rehabilitate a societary condition which shall embrace all the people, as of old, and give every human being at least an opportunity to do and to be what he should do and should be ? Is this a Utopian vision ? Is it an impossible though fascinat- ing scheme ? Let us not forget that the very object of our Lord’s 74 THE CATHOLIC CONGRESS. mission to this earth was to enable us to overcome the wretched consequences of man’s disobedience, and to build up spiritual and temporal societies to be the peaceful homes of all mankind. Thank God, there are to-day some signs of improvement, some grounds of hope for a betterment of our condition. For is it not indeed a hopeful sign that on every side strenuous efforts are making, on the part of those who suffer and those who sympathize with them, to stop the process of disintegration resulting from unrestrained com- petition, and to recommence the process of recombining the isolated particles in a consolidated union, cooperating harmoniously once more on the primordial principle of the brotherhood of man ? Under the influence of the modern gospel, men were slow in learning that selfishness never can be a permanent bond of union, but always must be a powerful, almost irresistible, force tending to disunion and disruption. But the reaction came at last. Beginning some forty or fifty years ago with the trades unions in England, which had to fight their way inch by inch against the purse-proud and bull-dog conservatism of the English plutocracy, and following along with the cooperative societies, the mutual aid associations, the Rochedale unions, the labor unions, the profit-sharing enterprises, and the altogether praiseworthy manufacturing establishments in France, Belgium, England, and this country — alas! too few — organ- ized by just-minded and whole-souled men so as to promote and secure the highest interests of every workman and his family, we come down at last to the powerful organization of the Knights of Labor of the present day. But it is not within the scope of my design now to inquire into the details, the merits, or defects of these various organizations. All honor to the good ones, and success to their judicious endeavors ! It is truly a pleasure to note that one “result of this great labor movement,’’ as Mr. Ely said,* “ is a grander conception of brother- hood. When the members of labor organizations call one another brother and sister it means something, and every day it is coming to mean more, as those know who look a little below the surface of things, and study men with half the care with which natural phe- nomena are examined. Association is of inestimable benefit to men. It is one of Henry C. Carey’s merits as a political economist that he brought out so clearly the great truth that ‘ Man is by nature a social being;’ ” — a teaching, I may add, so different from, and so much more humane and noble than the teaching of that hard, godless political economy which treats the laborer as a mere machine, hardly on a level with the beasts that perish. But however admirable may be this prevailing tendency towards association and cooperation, and however much to be encouraged this growing feeling of brotherhood, it is to be noted that all these movements are simply voluntary associations, partial and limited, not state organizations embracing all parts of human society. True, there may be some efforts tending in the same direction on the part of some states. Thus there is Bismarck’s famous scheme by which the government takes the monopoly of manufacturing tobacco, and uses the income from the business as a basis for a fund for the insur- ance of men working in the factories against accident or inability to work from old age — the income of the monopoly being called the patrimony of the poor. Tending in the same direction is the state control of railroads in France, state control of telegraph lines, ten- ement houses, and tenant-rights to land in Great Britain and Ire- land, and the agitation for state control of railroad and telegraph lines, and state resumption of the ownership of land and the taxa- tion of land values in this country. But the point I wish to make now is this: That neither one of these schemes, nor all of them put together, can work out a solu- tion of the complicated social problems that perplex this age. For, after all, they are, as I said, only partial remedies. No doubt the associations bring great helps to all who are members, and who can manage by good health and strength to hold their membership. But they by no means include and provide for the vast numbers who are not members — that is to say, for all the people, as did the primitive plan of human society when launched by the all-wise Creator upon the principle of the brotherhood of man. At the very highest estimate are not all these organizations and state efforts mainly intended to advance merely the temporal and material interests of men ? They may be cunningly devised to reconcile those interests; but they, as well as the brilliant schemes for state assumption of all industrial enterprises and public establishments so beautifully elucidated by Edward Bellamy in his fascinating book, “ Looking Backward,’’ must fail to accomplish the great end of human society simply because they do not embody or make place for the divine principle of charity. “For all these things,” said our Lord, “do the heathen seek.” Humanity cannot be saved by heathenism. The highest good of human society, by the order of its divine Creator, depends upon the harmony of the natural order with the supernatural order. Dr. Brownson demonstrated, forty years ago, in his profound criticisms of the fascinating theories of Owen, Fourier, Saint-Simon, Cabet, Leroux, and other socialists, that if the supreme good of society is sought for on the assump- tion that that good lies in the natural order alone, and that the supernatural order is a myth, and therefore to be ignored and unheeded, then, however numerous and powerful may be your merely humane, philanthropic, and cooperative measures, yet the final end of it all must be inevitable failure. Helen Campbell proclaimed that there could be no mitigation of pauperism until ‘ ‘ the whole system of modern thought is recon- structed, and we come to some sense of what the eternal verities really are.” True enough! But need I add that only the Catholic Church can teach those ‘ ‘ eternal verities ’ ’ ? —that she alone can solve the problems that are worrying the souls of men ? For she alone has the light that can enlighten our darkness. She alone has the word suited to our condition, and what more we need is to have that word given to the hungry millions who are waiting and gasp- ing for the Bread of Life. Who has forgotten that vast crowds of enthusiastic men and women not long ago imagined that the hoped-for messenger had appeared in Henry George or Dr. McGlynn ? It was wonderful to see the depth and earnestness of feeling exhibited by those people. So also was it pitiful to witness their sore disappointment. But in this trying crisis we are not left without leaders. Thank God! the judicious, earnest, and sympathizing efforts of Cardinal Gibbons at Rome in behalf of the Knights of Labor and the cause of freedom in our glorious country 7 , and the magnificent triumph of Cardinal Manning in his recent grand work of reconciling the rich and haughty dock owners and the poor laborers in London, have lifted up the hearts and hopes of the waiting and despairing millions. The universal outburst of popular admiration which greeted these great efforts demonstrates, I believe, that the field is ripe for the harvest — that the people are in a condition to receive the word which Catholic leaders ought to be able to deliver. St. Philip Neri said: “ Give me even ten truly detached men and I will convert the world.” If only we could see Cardinal Manning and Cardinal Gib- bons joined by even ten more equally detached, self-denying, hum- ble, brave, well equipped, eloquent, and pure-minded men, how soon would our eyes be gladdened by seeing them carry the world before them! While we are waiting for this heroic, self-denying band to step forth as leaders in this righteous crusade, let every Catholic remem- ber that he too, can join in a crusade, and can readily find a field for the exercise of a heroic self-denial and love of his neighbor among the people of his own parish, where, under judicious guidance, the brethren could be led on to work wonders by driving out pauperism and making the parish a model Christian society, of which people would say once more, as of old: “Behold, how these Christians love one another ! ’ ’ “Impossible!” do you say? Would you then dissolve the God-man and become worse than an infidel ? Do you hold that the glorious Christian ideals on which Christendom was so wonderfully formed by the saints and doctors and philosophers and artists dur- ing 1,400 years, have vanished never to return? God forbid, and help up us to realize those ideals once more. “Restore,” said the Holy Father,* “that social edifice so patiently reared by the church in other ages, and let it be strength- ened by listening once more to the teaching of the church. * * * I wish that, by a sincere return to Christian principles, men should endeavor to restore, to secure between employers and workmen, between capital and labor, the harmony and union which can alone guarantee the interests of both, and alone contribute to the private welfare of all.” WHAT CATHOLICS HAVE DONE IN THE LAST HUNDRED YEARS. TWELFTH REGULAR PAPER, BY RICHARD H. CLARKE, LL.D., OF NEW YORK CITY. It is a spectacle as pleasing to heaven as it is of deep interest to men, the Catholics of the United States, by their representatives assembled in congress, this year of grace, the centenary of the hier- *Forum , March, 1887. * Address to the French workingmen, Sunday, October 20. 1889. THE CATHOLIC CONGRESS. 75 archy, to review the history of the past hundred years, to consider the present status with its duties, and the future with its hopes. It is not in our civil or political character as citizens, it is not as representa- tives of the learned professions, or of art, science, commerce, or labor, but we are assembled as Christians; as members of the Cath- olic Church, a church which has faithfully taught the generations of nineteen centuries their relations to God, their neighbors, and themselves, and has led those generations with honor to the grave. While treating the subject historically, I shall avoid dry details. We must consider our position in this western' world at the discov- ery, at the erection of the first episcopal see in 1789, and at the present moment, and consider what light is thus thrown upon the duties and the prospects of the future. What have we accomplished for our religion and our country? Have we done our whole duty? How can we accomplish more and better things in the coming century? At the time of the discovery of America by Columbus in 1492, the most important aspect of the situation was not so much the dis- covery of a continent as the coming of the Christian races ot Europe face to face with new and unknown races of their fellow- men — savages, it is true, but endowed with souls after the image of the one true God. In 1789, when the republic had sprung into life and action, and the church was organized, we, as a religious body, stood face to face with relations and duties to the Indians, to the colored population, to our Protestant fellow-citizens consti- tuting the great mass of the American prople, and to ourselves. Our centenary is that of the erection of the see of Baltimore, and the appointment of the first bishop by the papal bulls, dated November 6, 1789, and not that of the consecration of Bishop Car- roll, which took place at L,ul worth Castle, at the invitation ot Thomas Weld, Esq., a zealous Catholic layman, in England, August 15, 1790. Our first bishop received consecration from the hands ot Rt. Rev. Charles Walmesley, bishop of Rama, in partibus, and vicar apostolic of Rondon. A brief retrospective glance at Catholic his- tory from this auspicious event through our colonial period is neces- sary; but in a paper unavoidably restricted in length, as this is, I am compelled to condense whole chapters of history into sentences, even into words. Our progress now seems to me but the recovery of a field which was originally our own. Catholic Northmen were the first Chris- tians to land on our shores, and as earl} 7 as the tenth century down to the beginning of the fifteenth, the western continent had her Catholic churches, cathedrals, and a succession of seventeen or eighteen bishops, and our own shores were visited by a Catholic bishop and priests, and the cross planted in our soil. The Vinland of the Northmen is now recognized by scholars as having been located in Rhode Island, near Newport, and there Bishop Eric gave his life for the faith in the twelfth century. The discovery of America by Columbus was distinctively a Catholic event, and the Cabots, John and Sebastian, in 1498, ex- plored our northern Atlantic coast, were accompanied, as is well known, by a priest from Bristol, Eng., and Mass was then said within our territories. Again our soil was consecrated to Catholicity in 1512 under Ponce De Leon in Florida. The discovery of the Pacific Ocean in 1513 by Balboa, of the Gulf of Mexico by Garay in 1524, the crossing of the continent by De Vaca in 1532, the discov- ery of Canada by Cartier in 1534, of the Mississippi by De Soto in 1541, the advent of the Spaniards to New Mexico under Coronado in 1542, the building of St. Augustine in 1564, the first Mass in California in 1601, Champlain’s discovery of Penobscot Bay in 1604, of Lake Champlain in 1609, and of Lake Ontario in 1615, and, above all, the arrival of the Catholic colony of Maryland from England in 1634 are only a few of the events, Catholic in origin, motive, and history, which have given our religion the historic precedence here over all others. The early Indian Catholic missions, with their good results in converting thousands of pagans to Christianity, the labors, travels, sufferings, persecutions, and martyrdoms of saintly missionaries form a chapter of surpassing heroism and grandeur in American Catholic history. We may attribute the unparalleled growth of Catholicity during the closing century in part to the blood of martyrs so generously poured forth on our soil. Though not included in my subject, I cannot refrain from mak- ing a passing mention of the patriotic services rendered by Cath- olics in our revolutionary struggle. While other religious bodies were either against us or were iargely divided, Catholics were united with singular compactness in favor of American inde- pendence and the war for its attainment. The American armies swarmed with Catholic soldiers. The names of Moylan, Doyle, McGuire, Vigo, Charlevoix, Gosselin, Guillot, La Balme, Loiseau, and of the Indian chief, Orono, who held a continental commission, should be honorably mentioned. While Canada, as a whole, was secured against us, the list I give shows how great was individual sympathy for us in Canada. Catholic France and Spain rendered us services indispensable to our success. Commodore John Barry, by his gallantry, skill, and victories, laid the foundations of the American navy. In the Continental Congress sat Charles Carroll, of Carrollton, Daniel Carroll, Thomas Fitzsimmons, and John Sim Lee Carroll, of Carrollton, was a member of the board of war and a United States senator. Thomas Fitzsimmons and Daniel Carroll were members of the convention that framed the constitution. Thomas Fitzsimmons and George Meade, grandfather of the hero of Gettysburg, also rendered important military sendees. The mis- sion of Charles Carroll, of Carrollton, and Rev. Dr. Carroll, in company with Benjamin Franklin and Samuel Chase, to Canada, at the request of congress, was in keeping with the unfailing readiness of Catholics from that day to this to serve their country. Prior to, and at the outbreak of the revolution, the Catholic cause was greatly depressed. Protestant England had triumphed over Catholic France in America, the Indian missions were either crushed or jeopardized, Catholic Canada not only belonged to England, but her sympathies also had been gained against us by the adroit policy of England, a just policy in itself, by securing to the Canadians the free exercise of their religion by the celebrated Quebec Act. The action and declarations of congress, hostile at once to our faith and to the religious freedom guaranteed to Canada by that act, were unfortunate in principle and in effect. The Society of Jesus, of which the American clergy were members, had been suppressed, and most of the states discriminated against Cath- olics in their constitutions and laws. But after the adoption of the constitution, the inauguration of Washington as first president, and the consecration of Dr. Carroll as first Catholic bishop, the tide was changed, and our first century of unprecedeuted growth and Catholic progress was inaugurated under bright auspices in 1789. Catholics came out of the war with an honorable record. The struggle for independence had educated the American people in favor of religious liberty. Washington at Boston on November 5, 1774, had given the deathblow to an annual celebration, insulting to Catholics, and known as “The Pope’s Day,’’ and the celebration of “ Guy Fawkes’ Day” in other parts of New England ceased with it. Laws discriminating against Cath- olics had disappeared from the statute books of most of the states, and Catholics now enjoyed freedom of worship everywhere. The two clauses of the constitution, one providing that, “ Congress shall not require any religious test as a qualification for office under the United States,” and the other providing that, “ Congress shall make no law respecting an establishment of religion, or forbidding the free exercise thereof,” exerted a wonderful moral effect on the states which still reserved such powers to themselves. This con- stitutional provision was and still is imperfect — it would have been complete had these powers, thus forbidden to congress, been also prohibited to the states. Catholics wisely refrained from agitating this subject publicly, while they ardently favored the clause; and it would not seem from historical data, that they presented any peti- tion to congress or the convention on the subject, as some have supposed. Archbishop Carroll thought, and with good reasons, no doubt, that this clause was actuated partly by deference and respect for Catholics — the states, in most of which one or another sect pre- dominated, adopted the amendment, as there is good historical basis for believing, as a security to their own sects against a possible ma- jority in congress against them. But as a matter of constitutional law, congress could not have exercised such a power, even without that clause, for it is expressly provided in the constitution that, “The powers not delegated to the United States by the constitution, nor prohibited by it to the states, are reserved to the states respectively, or to the people.” The effect of the clause is chiefly a moral one, and has done good service as such. The patriotism and loyalty of Catholics have frequently been attested. The address of the Catholics to Washington, in March, 1790, is not surpassed by any manifestation of patriotism in our history as a nation. It was signed by Bishop Carroll, and by four laymen, Charles Carroll, of Carrollton; Daniel Carroll, Dominick Lynch, and Thomas Fitzsimmons. D drew from Washington, whose whole life manifests a sincere regard for Catholics, a tribute to the patriotic part which they took in the accomplishment of the revolu- tion and the establishment of our government. Not only in the war of the revolution, but in all the subsequent wars, the American armies have swarmed with Catholic soldiers. Prior to the revolution Catholics had not been permitted by the states 76 THE CATHOLIC CONGRESS. to hold commissions as officers in the state militia, and it is wonder- ful, under such circumstances, that so many officers as I have named were found with experience or military training to win such honored fame as did the Catholic officers in the revolution. But in all our subsequent wars the Catholic body has been as eminent for the services of accomplished officers as for the numbers of Catholic soldiers, as is witnessed by a long succession of gallant and skilful Catholic officers in every service; an honored list, terminating with the name of one upon whom, before his recent death, a grateful country conferred the highest honors of the army — General Sheridan. In the war of 1812, the noblest outburst of patriotism took place, when the Catholics of New Orleans, headed by their bishop, Dr. Du- bourg, welcomed back to the city, and in their cathedral honored General Jackson, the victorious hero of the decisive battle of New Orleans. One of the handsomest acts of patriotism in our history occurred, when the American government, in the Mexican war, asked through Archbishop Hughes for two Catholic chaplains to accompany the armies to the seat of war. The Society of Jesus immediately gave two of its most distinguished members for this service, Fathers Ray and McElroy; the former soon gave his life for his country, and the latter rendered long and faithful services, and was frequently and honorably mentioned in the military dispatches from the advancing armies. In our civil war, Catholics, without the slightest breach in their unity of faith and worship, are acknowl- edged on both sides to have been distinguished for the civil and military services they rendered. Three Catholic bishops, Bishop Lynch, from the south, and Archbishop Hughes and Bishop Domenec, from the north, performed confidential missions to European powers; and it is quite certain that Archbishop Hughes succeeded in prevent- ing France from intervening in the struggle, and that Bishop Dom- enec rendered the same service to the Union in Spain. Loyalty, both spiritual and political, is a Catholic virtue. The services rendered by Catholics in peace and war, in senate and cabi- net, prove the one, and the devotion and support of Catholics towards the Holy See attest the other. A Catholic who is true to his faith and to the moral code of his church, cannot be faithless to any civil duty, cannot be a traitor to his country. Perfect harmony exists between his political and his spiritual loyalty. While manifesting their devotion to country in every branch of service, and rejoicing in our triumph over British armies that had invaded our soil, the Cath- olics of America celebrated in 1814 with Te Dcum in their churches the liberation of Pope Pius VII from his imprisonment by Napo- leon I, and no Catholics in the world have shown such resentment at the Italian seisure of the papal states, and the outrages inflicted upon those illustrious popes, Pius IX and Leo XIII. Those pontiffs have rewarded the Catholics of America by bestowing the highest honors of the papal senate, and two eminent divines, conscious of their fidelity to their country, accepted the exalted position of princes of the church. Who is there that could dare to question the patriotism or loyalty of two such citizens as Cardinal McCloskey or Cardinal Gibbons? Scarcely had the first bishop been consecrated in 1790, when the Catholic body throughout the land gained new life, and showed evidences of that immense energy which has given us the unpar- alleled growth of the century. Applications for pastors came to Bishop Carroll from his flocks in every part, including the Indians of Maine, remnants of the devoted fold of the martyred Father Rale. The examples of Charles Carroll, of Carrollton, at Baltimore, and of Daniel Carroll, of Duddington, at Washington, in giving church sites, were followed in many places by zealous laymen. In 1790, Father Thayer, our earliest convert, challenged inquiry into Catho- lic faith and morals in his native city of Boston, and conversions fol- lowed. In 1791 the Sulpitians arrived in Baltimore, became the educators of the rising clergy at St. Mary’s College, and now various dioceses are entrusting them with the same exalted duty. The political troubles of Europe providentially sent us a noble body of French clergy, such missionaries as Flaget, Dubourg, Dubois, David, and Chicoisneau, followed by the arrival of the Abbes Leva- doux, Richard, Ciquard, Matignon, Brute, Cheverus, and many others. Illustrious bishops have sprung from this source. The diocese of Baltimore embraced the whole United States, with the territories east of the Mississippi, but at the north and south were territories either within the disputed northwestern bound- aries, or the extensive region of Louisiana or the Floridas, then sub- ject to either Spanish or French bishops, which subsequently were added to the American church. The number of churches in the country, in 1789, was about thirty. With unequalled energy and generosity this small number has within the last 100 years been increased to about 7,500 churches. Georgetown College was founded by Bishop Carroll, in 1789; it was our only college, and such illus- trious citizens as Charles Carroll, of Carrollton, Thomas Fitzsim- mons and Dominick Lynch, were among those who undertook to collect and receive donations for the institution. In the last 100 years we have established about 100 colleges and universities. To crown the great work thus represented by such institutions as the universities of Georgetown and Notre Dame, the Catholics of Amer- ica have just founded the American Catholic university at Washing- ton, which solemnly opened this week. When Georgetown College was founded, a century ago, a donation of $100 was justly then regarded as munificent; now, such has been the well merited suc- cess of Catholic industry and integrity in worldly pursuits, that we behold the subscription list of the new university headed with a single donation from a lady, of $300,000. Many other munificent donations have been received, and, no doubt, will be honorably acknowledged in due season. A hundred years ago there was not a Catholic orphan asylum or hospital in the land; now we have about 500 asylums and hospi- tals; also homes for the aged and helpless of every condition, indus- trial and reform schools, retreats for every form of misfortune, ot which there was not one in 1789, and which are now counted by hundreds. There was not a single female academy at the beginning; ten years ago, in 1878, it was estimated that we had 525; the num- ber is now probably 700. Ecclesiastical institutions have increased from one in 1790 to thirty-three in 1878; now the probable number is fifty. In 1789 the number of our churches was scarcely twenty, in 1810 we had eighty churches, in 1820 one hundred and ten, in 1830 two hundred and thirty, in 1840 four hundred and fifty-four, in 1850 eleven hundred, in i860 two thousand three hundred and eighty -five, in 1878 five thousand seven hundred and twenty, and in 1889 probably seven thousand five hundred churches. In 1789 we had one college, in 1800 we had two, in 1810 three, in 1820 fi\>e, in 1830 six, in 1840 nine, in 1850 seventeen, in i860 thirty-four, in 1878 seven ty-seven, in 1889 nearly one hundred. The increase of colleges, universities, and female academies does not show a tithe of what Catholics have done for education, which in all the world has no such friend as the Catholic Church. It is the free schools for the education of the people that show where we stand, as friends of popular education. The Catholic free school is traced back to very early times in this country. In the early part of the century not only Catholics, but also Presbyterians, Episcopal- ians and other sects had schools of their respective creeds, and we started out generally, as far as schools existed, espousing the denom- inational school system, which is based upon the principle that it is better for Christians of every creed to educate their children in their respective forms of Christianity, than to educate them with total indifference to religion, which is but little removed from paganism. Catholics have adhered to this, while the sects have abandoned it for the common schools. The Catholic schools increased, though slowly at first, while Protestant schools decreased, being merged in the public schools, which grew to be a national feature. By collect- ing an enforced tax from Catholics, for the support of schools with- out religion, and to which they cannot send their children, con- science is trampled upon. We know that many Catholics are unfortunately in such schools — we cannot conscientiously send our children to them, nor can we maintain such schools as temptations for other Catholic children to attend. We are not opposed to the public schools as such, but we cannot avail ourselves of them, and the accusation that Catholics would destroy or get control of them is utterly destitute of truth. We simply claim that our own money, intended for the education of our children in the public schools, be applied to the support of our own free schools founded for the edu- cation of our own children. Who can doubt the integrity of our convictions, when they see that, after paying our quota to support the public schools, we have erected and now maintain nearly 3,250 Catholic free schools, attended by about 600,000 pupils ? This grand showing is mainly the work of only a third of a century. So rapidly has this great work been accomplished that we may hope that the next ten years will see parochial schools sufficient for all the Catho- lic children in America, and every Catholic child in America attend- ing a Catholic school. According to the principles of political economy, the greatest service that can be rendered to a nation is to increase its industrial and producing population. Under this head we can claim pre- eminence over every other element of national population. And as we make this review, one can but be convinced that our Catholic schools are inadequate for the Catholic population of the country, and that the imperative duty of providing schools presses us on every side. Estimates, probably below the truth, inform us that THE CATHOLIC CONGRESS. 77 the Catholics in the United States in 1776 were 25,000, or 1-120 of the entire population; in 1790 we had 30,000 (more probably 32,000), or 1-107; in 1800 we had 100,000, or 1-53; in 1810 we had 150,000, or 1-48; in 1820 we had 300,000, or 1-32; in 1830 we had 600,000, or 1-21; in 1840 we had 1,500,000, or 1-11; in 1850 we had 3,500,000, or 1-7; in i860, we had 4,500,000, or 1-7; and in 1878 we had 7,000,000, or 1-6; and now in 1889 we have 10,000,000 or 1-5 of the entire population of the United States. The expansion of the Catholic hierarchy in the United States is a majestic spectacle. In 1789 we had a vicar apostolic, who was bishop-elect, and was consecrated on August 15, 1790. To-day the American Catholic hierarchy numbers thirteen archbishops and seventy-five bishops, including one coadjutor and the five newly appointed bishops. The thirty priests of 1789 have been increased to nearly 8,000 and 1,500 young Levites preparing for the priesthood. In 1840 we had but one archbishop, in 1850 we had six, in i860 we had seven, in 1878 eleven, and in 1889 thirteen. I11 1810 we had five bishops, in 1820 we had six, in 1830 we had nine, in 1840 we had sixteen, in 1850 we had twenty-seven, in i860 we had forty-two and in 1878 fifty-seven. There are also seven mitred abbots, heads of religious communities, and these are but suggestive of the zeal- ous and heroic religious orders and congregations of men and women counting many thousands, doing the work of heaven on earth. I11 1808 the episcopal sees of Philadelphia, New York, Boston, and Bardstown were erected, and Baltimore became a metropolitan see; now we have thirteen ecclesiastical provinces and metropolitan sees. The hierarchy of archbishops, bishops, prelates, theologians, priests and officers has assembled three times at Baltimore in plenary coun- cils, in 1852 under the presidency of Archbishop Kenrick, in 1866 under Archbishop Spalding and in 1884 under Archbishop Gibbons. In addition to these plenary councils, numerous provincial councils and diocesan synods have been held. A mass of legislation of the wisest kind has been enacted for the government of the church, which has elicited admiration at Rome. American bishops have rendered signal services in the ecumenical council of the Vatican and at other Roman consultations. The loyalty of the laity has been well exemplified by their devout acceptance of the definitions of the dogmas of the immaculate conception and of papal infallibil- ity, and in their docile support of the decrees of the American councils. Two American Catholic pilgrimages have occurred in the last fifteen years, the first in 1874 to Rome and to the Grotto of Our Lady of Lourdes, the second in 1889 to Rome and the Holy Land. Two golden events in our history must be mentioned. In 1815, an American bishop, Rt. Rev. William Dubourg, of Louisiana, founded at Lyons in France, while seeking aid for his vast diocese, the noble and illustrious “Association for the Propagation of the Faith an organization which has sent the faith into many lands. In 1829, Rev. Frederick Rese, afterwards first bishop of Detroit, founded at Vienna the Leopoldine Association, which had for its exalted object the support and assistance of the American missions. The accumulation of property for religious, educational, and charitable purposes has kept pace necessarily with the increase of the hierarchy and of the Catholic population. The Catholic Church property in the United States is not wealth, as it is termed by the reports of the census. Now immense as this accumulation seems in figures, as long as there are not churches enough to accommodate the Catholic population at divine service, nor school-houses for Catholic children, and a struggle for existence is going on in so many dioceses, parishes, and institutions, wealth cannot be an element of the status; for wealth is accumulated, or surplus, capital. I refer to the figures supplied by the Census Bureau as demonstrative of a healthy and continuous growth in the exalted mission 01 Christianity. The value of the entire property of the United States in 1850 was $7, 135,780,228, in i860, $16, 159,616,668; in 1870, $30,- 668,518,507. The increase from 1850 to i860 was about 125 per cent, and from i860 to 1870 it was 86 per cent. The value of the Catholic Church property in 1850 was $9,256,758; in i860 it was $26,794,119; in 1870 it was $60,985,565. The increase from 1850 to i860 was about 189 per cent, and from i860 to 1870 it was 128 per cent. So that while the increase in the national property during the first two decades named was 125 per cent, the increase in Cath- olic Church property was 189 per cent; and in the second decade the wealth of the nation increased 86 per cent; that of the Catholic Church gained 128 per cent. I had intended, but must from want of space and time refrain from giving the history of the various nationalities that go to form our Catholic population, and the sources of our great increase, the principal of which is immigration. Some idea can be formed, though inadequately, of the immensity of Catholic immigration from the fact that during the thirty years prior to 1876, the Irish immigration alone was 2,001,727. German Catholic immigration comes next in numbers. But the subject is too vast. Among the lessons of this history can be profitably mentioned that the Catholic Church embraces all nations, but it is of no nation. One of the best services Catholics can render to their church and their country is to give all their energies to the great work of uniting all nationalities into one har- monious whole; and let it be their highest ambition to be at once Catholics and Americans. Catholics have gained largely by conversions from Protestantism from the time Father Thayer returned as a Catholic priest to his native city of Boston in 1790 to the present time; but the fifty year^ from 1825 to 1875 was the period of most conversions; and the two extremes— Episcopalianism and Unitarianism have been the prin- cipal sources of conversions. Scarcely an American family of emi- nence is without its Catholic converts, from the conversion of Miss Fanny Allen, daughter of Gen. Ethan Allen, in 1807, to the more recent conversion of a daughter of Gen. Winfield Scott, in our day. A list of prominent converts lately published contains nearly 700 names. Fuller statistics might have swelled the number to prob- ably 2,000. Among our converts were Archbishops Eccleston, Bay- ley, and Wood, and Bishops Tyler, Young, Rosecranz. Gilmour, Becker, Wadhams, and Curtis, besides members of the clergy too numerous to be named. Pour converts — Mrs. Seton, Mrs. Connolly, Mrs. vStarr and B'ather Hecker -have rendered eminent services to religion and charity by founding religious communities. From casual reports it is evident that conversions have been numerous. I11 1853 Archbishop Hughes confirmed 236 persons in New York, of whom thirty-six were converts. Out of sixty-five confirmed on one occasion in Ohio nine were converts. Archbishop Henni, of Mil- waukee, confirmed on one day 150, of whom twenty-two were con- verts. Archbishop Kenrick, of Baltimore, confirmed once 154, of whom twenty-five were converts. During a period of five years Archbishop Spalding, of Baltimore, confirmed 22,209 persons, ol whom 2,752 were converts. We have an account of an entire con- gregation in North Carolina composed of converts. In some dioceses the proportion of converts among those confirmed is placed at five per cent; in others at seven per cent; and in others as high as twelve per cent. American converts have rendered eminent services to religion, education, and charity, and have been distinguished as writers in theology, history, fiction, and spirituality. Would that I could name them all. Among our converts was Hon. Thomas Sim Lee, a revolutionary patriot, a friend of Washington, and member of the Continental Congress. A remarkable conversion was that of the first Protestant bishop who became reconciled to the church since the Reformation, Dr. Levi Silliman Ives, who laid his episcopal ring at the feet of Pope Pius IX. Devoting himself to Catholic works, Dr. Ives crowned his noble career by founding the New York Catholic Protectory, which in its past and present admirable man- agement, and in the number of children of both sexes it has restored to good citizenship and to religious lives, has scarcely an equal, and has served as the model of similar institutions in other dioceses. Preeminent among Catholic converts, for his great learning and powerful intellect, his child-like faith, his championship of the truth, his command of the purest and strongest English, and his vo- luminous and matchless writings, stands the name of Orestes A. Brownson. Eulogy is silenced before so great a man. The Cath- olics of America will show their gratitude and admiration by sus- taining the movement for erecting a statue in Central Park to this illustrious Catholic. Catholics have made a brave struggle to carry and sustain Christianity among the Indians, for whose salvation so many early Catholic missionaries heroically labored and gave their lives. At the consecration of Bishop Carroll, in 1790, the Indian missions, for which such treasures of zeal and blood had been spent, were almost wholly suspended or destroyed; but that noble prelate recommenced the apostolic work, and under Washington’s administration secured from the government the appointment of a Catholic chaplain for Catholic Indians. He revived the Indian missions in Maine and other parts, and what he commenced was carried forward in our day by successive prelates and priests, prominent among whom were Bishops Miege, in the Indian Territory, Baraga, in Michigan, and Blanchet and Seghers, in Oregon and Alaska, and Father De Smet, in the Rock}' Mountains. Recognized by our government as nations with whom treaties are made, the Indians are treated as subjects under the designation of wards of the nation, and not as freemen. Religious liberty is not one of the rights accorded to them. Under General Grant’s administration the tribes were parcelled out for religious and educational service among various religious bodies, 78 THE CATHOLIC CONGRESS. and we then saw Catholic Indians assigned to non-Catholic ministers and teachers. The present administration is apparently on the eve of discontinuing this arrangement by adopting a worse system, that of governmental free schools, from which, no doubt, all Christianity will be excluded. The Catholic colored people have shared also the solicitude oi mother church. The priests of St. Joseph founded in England, in 1867, sent their first missionaries to America in 1871. I regret that I cannot give in detail this interesting chapter in the Catholic his- tory of our country. But the work is going on — churches for col- ored people have been provided in Baltimore, Washington, Charles- ton, New York, and other cities, and the plan of training priests of their own color has been inaugurated. A Catholic bureau of Indian missions was founded at Washington in 1874, and a commission for the Catholic missions among the Indians and colored people has been established at Baltimore, and charged with the distribution of the annual collections taken up in all the churches by order of the third plenary council. The growth of church property in the United States has kept pace with the improved condition of Catholics in temporal prosper- ity. The struggles of our population for life and success in the most active competition, perhaps, in the history of our race, accounted probably for the absence, in the past, of generous endowments of churches and institutions. But that feature of Catholic life is now passing away, for the Catholic body now numbers its millionaires, and ■ munificence is now becoming a Catholic virtue in America. Not only have we witnessed the princely generosity of Catholics to their university, but I could mention other cases of Catholic munifi- cence, now crowning the century’s work of the poor who, by their small, but frequent gifts, have heretofore built our churches and institutions of education and charity. In New York diocese a lady is building a splendid church entirely at her own expense. In the diocese of Philadelphia, Mr. Cahill devoted nearly $500,000 to works of charity. Mr. Francis A. Drexell gave by his will to the institutions of the same diocese, the munificent sum of .$1,500- 000, and since his death the industrial school at Eddington, Bucks county, has been founded by a daughter of Mr. Drexell, at an expense of $800,000, while another daugeter has expended on the Indian churches and schools in the Indian reservations, in a single year, nearly $100,000. Similar acts of munificence have been done in other dioceses — but so far Philadelphia is the banner diocese. A great work of distinctively Catholic charity is carried on in nearly every diocese by Catholic laymen in the soci- ety of St. Vincent de Paul, of which there are many hundred con- ferences, improving and relieving the moral and temporal condition of the poor, without distinction of creed. The church in America has produced a rich literature, and many distinguished scholars and authors. C. Talbot, 1784, was the first publisher of Catholic books. Bernand Dornin, of New York, 1805-9, was the first exclusively Catholic publisher, and Matthew Carey, 1789-1839, was so eminent as publisher and writer that Father Fi- notti, in his Bibliographia Catholica Americana, applied to him the language, “ A printer, a bookseller, a poet, a writer and publicist, an editor, a philanthropist, and a patriot.” From that time to 1866, when Father Hecker founded the Catholic Publication Society, and to the present, Catholic publication has grown into a vast and per- manent business. Many learned and elegant writers have graced our literature. I should mention Rev. Charles Constantine Pise, novelist and poet; Father Fredet, author of school histories; James McSherry, historian of Maryland; John Augustus Shea, poet ; Robert Walsh, essayist; Bishop England, grand in his miscellaneous writings on Catholic subjects; Dr. E. B. O’Callaghan and Bernard U. Campbell, histor- ians ; Archbishop Spalding, author of historical and miscellaneous works ; Archbishop Bayley, historical writer ; Father De Smet, mis- sionary and historian of missions ; James F. Meline, author of his- tory and fiction ; Rev. Charles I. White, biographer of Mother Seton ; Gay arre, historian of Louisiana; Rev. Joseph F. Finotti, Catholic bibliographer ; Fathers Hecker and Hewit, authors of spiritual works ; Rev. James Kent Stone, author of ‘ ‘ The Invitation Heeded;” John R. G. Hassard, historian and journalist; James A. Mc- Master, Patrick Valentine Hickey and Mr. Barr, of Pittsburgh, emi- nent as journalists. In fiction we have Dr. Bryant, Dr. J. V. Hunt- ington, Rev. B. J. O’Reilly, Rev. Donald X. McLeod. In fiction and drama, George H. Miles, and in general literature, Maurice Francis Egan. Among dogmatic, theological, and spiritual writers, Archbishop Kenrick, of Baltimore, has produced standard theological and script- ural works of high authority, and in this department we have such writers as Father Hecker, Hewit, McLeod, Preston, Walworth, Weninger, James Kent Stone, Father Thebaud, and the popular and useful works of Cardinal Gibbonh. As a reviewer, Dr. Brownson stands preeminent, and as a Catholic historian and scholar the first place is deservedly accorded to our learned and distinguished con- temporary, Dr. John Gilmary Shea. Among the ablest essayists of our times, I should mention Bishops Lynch and Becker, Father Thebaud, and Dr. Janies A. Corcoran. In poetry we can mention Abbe Rouquette, of New Orleans, Father Ryan of Virginia, Tohn Savage and John Boyle O’Reilly; in astronomy, Father Curley, late of Georgetown College; in military engineering, Generals Charles P. Stone and John Newton; in mathematics, Father Sestini, S. J.; in architecture, Patrick Keilly, of Brooklyn, and in oratory, Bishop England, of Charleston, Archbishop Hughes, of New York, and Archbishop Ryan, of Philadelphia. Justice requires that separate and special mention should be made of the noble work done in America by Catholic women. Here I w T ould mention Grace Newton Simpson, of Kentucky, who, in 1809-36, so ably explained Catholic tenets as to lead many converts to tire church. Mrs. Sarah Peter, of Ohio, stands out preeminent among American women for her noble works of charity and philan- thropy. She was a convert to our faith. She devoted her wealth and her life to the highest purposes. In 1850 she founded the School of Design for -women in Philadelphia; in 1853 she established a Ladies’ Academy of Art at Cincinnati, for which she purchased costly pictures and statuary in Europe ; in Cincinnati she founded several sisterhoods, and several convents in Philadelphia. She was honored by Pius IX, to whom she paid several special visits in the interests of her works. Mrs. General Sherman won honors at home and from Rome for her heroic labors in behalf of the Indians. Among Catholic authors I should name Mrs. Anna H. Dorsey, Mrs. Mary A. Sadlier, Miss Mary A. Hoffman, Miss M. A. Tinker, Miss Eleanor C. Donnelly Madame Le Vert, of Alabama, Mrs. Sarah M. Brownson Tenney, daughter of the illustrious Dr. Brownson, Miss Hemmenway, Mrs. Elizabeth F. Ellet,who published several learned and authentic histories of the revolutionary period, and Miss Eliza Allen Starr, author of the beautiful volumes on ‘‘Pilgrims and Shrines ’ ’ and on ‘ ‘ Patron Saints, ’ ’ but yet more distinguished as the most accomplished lecturer in America on Christian art, the first lady to whom was awarded the Laetare medal by the university of Notre Dame. I cannot close this hurried paper without a brief word on Cath- olic losses and needs, perhaps the most instructive part of our his- tory. Catholic populations coming from Europe to America have been much exposed to the loss of their faith. The losses from this source have been immeasurably greater than the gains from conver- sions, and some have thought that we have lost more than half of our immigrant population or their descendants. In fact, the Catho- lic body has been a great loser in the final result. Our losses com- menced before the revolution, as shown by numerous instances in which distinguished Protestant families bear Catholic names. From this evident source of loss, it would be a sad narrative if we could give the statistics of losses during and since the periods of great immigration. I can only mention now what Bishop England said. He estimated the number of Catholics in his own diocese of Charles- ton in 1836 at 12,000, and the descendants of Catholics who were then Protestants he named at 38,000 or 40,000, and he expressed the conviction that the Catholic Church in the United States during the fifty years from 1786 to 1836 had lost millions of mem- bers. To summarize briefly the lessons taught by our century’s his- tory, I would say that it is the duty of the Catholics in our day to provide the means of preventing the loss of faith by Catholics, from whatever causes, to recover as far as possible from our losses, to pro- vide Catholic free schools for all the Catholic children in the land, to present to the American people a firm and persevering claim for fair play in the matter of educating our children, to claim for Cath- olic Indians freedom of religion and education, and free access to them by Catholic missionaries, to provide the means of evangelizing the colored population, to claim from the government Catholic chap- lains for the Catholic soldiers and sailors in the sendee, and from the state governments freedom of worship for Catholic inmates of all public institutions, and to keep up a perpetual crusade against intemperance. The greatest element of success in these noble works is Union among Catholics. THE CATHOLIC CONGRESS. 79 CHURCH MUSIC. THIRTEENTH REGULAR PAPER, BY TROF. HEMAN ALLEN, A., M. OF CHICAGO, ILL. What is church music? Is it the music we hear everywhere around us, and called “church music’’ merely when it is sung in churches ? or is it a style of music peculiarly designed and adapted for the church, the house of God ? A visitor to one of our Catholic churches, who had not given any thought to the subject, might answer, ‘ • the former. ’ ’ For he would hear there precisely , or almost precisely, the style of music he may have heard the evening before, in the concert hall, the theatre, or the opera house. But is this church music.? Was it this music, which Jesus and his disciples sung, as St. Mark tells us, before they went forth to the Mount of Olives ? Surely not. It would be blasphemy for us to say so, and we cannot even entertain the idea of it for a moment. What, then, is church music ? Are there rules which prescribe what music shall be sung in the church ? And are there marks, by which we shall know it ? There are both rules to teach, and marks to guide us. At first, any rule must have been unnecessary, so long as the memory or tradition of that heavenly hymn was pre- served among Christians; but, as the people became lukewarm, and more “ of the earth, earthy,’’ so music degenerated more and more. But these beginnings of abuses in her music did not escape the watch- ful eye of our mother, the church. She preserved, and ever will preserve, the divine traditions, handed down by the successors of Jesus and his disciples, namely, her popes and bishops, and she began early to reform; lavare quod est sordidum, regere quod est deviurn ; and to prescribe rules for the guidance of her children. And she has never wanted in children who were ready to follow and teach her rules. Witness the labors of St. Athanasius and of St. Ambrose, in the fourth century, of St. Gregory, in the sixth, and of those illustrious reformers of the sixteenth, who gave us the heavenly music of Palestrina and his school, as a complement to that inspired music, the only music which the church claims as her own, the Gregorian. And now we are in the midst of perhaps the most important, wide-spread, reform of all; that great movement inaugur- ated twenty years ago, by the Caecilia Verein, in Germany, and afterwards, by the Caecilia Society in America. The following beautiful thoughts on our subject, are from the pen of the zealous and gifted president of the American Caecilia Verein, Chevalier John Singenberger: ‘ 1 Church music is a prayer, the prayer of the church in the solemn form of song, the liturgical prayer, not the prayer or senti- ment of any individual member of the church. As the liturgy is dictated by the Holy Ghost, so is the prayer, and the melody of the prayer, in the liturgy. And this prayer we must take and sing in the spirit and with the sentiments of the church. The church must be our. teacher in this regard, as in everything else. She therefore gives us rules which we are bound to obey, as well as any other of her rules. The Catholic cannot, like the Protestant, interpret these rules in his own way. If we do not follow the church, we are not good children of the church. No one is exempt from obedience. But, in fact, these rules are so natural, so appar- ent, and so necessary, that a true Catholic would discover and follow them, even if they had never been formally declared. If there were more true faith in our times, there would be more obedience to the church, and a better church music; and therefore, to reform and cultivate church music, is to make Catholics more faithful and more obedient to the church, to enable them better to understand and live up to the spirit of the church, and of the eccles- iastical year, and, as Bishop Marty has said, ‘ To make the divine service more useful to them, to work out the salvation of their souls.’ On the other hand, to indulge in music which is not church music, and to tolerate abuses because some are accustomed to them, and like them, is to work against the will of the church, and, therefore, against the salvation of our souls. McMaster has said that ‘ much so-called church music is indeed devils’ music.’ ’’ True church music is, therefore, the music which the church approves of, recommends, or permits. No other music, however beautiful, or faultlessly composed, can claim the title of church music. Now the church approves most emphatically of Gregorian music, she recommends polyphonic music, d la Palestrina, and per- mits modern music, in so far as it obeys her regulations laid down at different times. Among these regulations are the following im- portant ones: (a) The words of the text must come in the order which is given in the missal, or graduale. (b) In a musical phrase, the sacred text must not be shortened, or transposed, or lengthened, by too frequent repetitions, (c) Not a word is to be added to or left out of the text. ( d ) Arias, duets, trios, etc., are forbidden, as also recitative. ( e ) It is forbidden, where it is possible to avoid it, to sing different words at the same time at Mass or at any other serv- ice; for the words must be distinctly heard, (f) It is forbidden to introduce into a church composition any gay or lascivious music, music of the concert hall, the theatre, or the opera house, (g) No instruments but the organ are allowed, unless by the consent of the bishop. It remains for us to decide which style of music obeys these regulations, and which does not, and then we shall know which is the true church music. No one can deny that the Gregorian chant obeys them in every particular; and again and again has the church claimed this as her own and favorite music. It is the darling child, the Benjamin of the church. Pope Benedict XIV, speaking of it, says:“ The Gre- gorian chant is that song which excites the minds of the faithful to piety and devotion; it is that music, therefore, which, if sung in our churches with care and decorum, is most willingly heard by devout persons, and is justly preferred to that which is called figured, or harmonized music. The titillation of figured music is held very cheaply by men of religious mind, in comparison with the sweetness of the church chant, and hence it is that the people flock to the churches of the monks, who, taking piety for their guide, in singing the praises of God, after the counsel of the prince of psalmists, skil- fully sing to their Lord as Lord, and serve God as God, with the utmost reverence. ’ ’ Dom Pothier, that great authority on plain chant, says of it: “These melodies are so far bej^ond comparison, that the ancient Christians did not hesitate to look upon them as the work of divine inspiration, and there can, indeed, be no doubt that they interpret the sacred words better than the best compositions of modern musical art. For they express most accurately the thoughts and sentiments of the church, and elicit more profound, more solemn, and holier emotions in the soul of man. Though, on account of their forms, which for centuries have ever remained the same, they may appear rather strange at first sight, yet for him who has learned to appreciate and understand them, they will soon be a source of joys of a superior order. ’ ’ Beautifully, also, does Maurice Vogt write: “These fixed, meas- ured, emphatic, sublime, true, chaste, free-breathing, beautiful, and truly holy melodies have been composed by holy men. The song eschews the court of the prince, and never enters the concert hall or music saloon; it ventures within the holy of holies and abides there. No one has ever sought to drive it out of the church of God, unless he did not belong to the house of God. This music has ever com- manded honor and esteem, because, like a queen, she sets up her throne in the temples of the Most High, and with a clear voice makes herself heard when the preacher is silent in the sanctuary.” And, to quote one more lover of plain chant, Dr. Witt, late president of the German Caecilia Verein, says: “It is my opinion that the Gregorian music is, in its way, as perfect a masterpiece as a symphony of Beethoven, or the Don Giovanni of Mozart, in their way, and that the Missa Papa; Marcelli , composed in 1565, is just as precious and imperishable as the Freischiitz of C. M. von Weber.” And he goes on to say that it is absurd to assert, that because an art is old, it is inferior. For is not Homer as great at least, as Goethe, and who has ever excelled the sculptors of ancient Greece ? Pius IX was an ardent apostle of Gregorian chant, and when he established the Seminario Pio, he ordered that the students should be taught the Gregorian chant, ‘ ‘ to the exclusion of all other music.” It is hard to stop speaking of such an inspiring subject; but this paper is to be confined to one volume, and we have other things to consider yet. After admiring that eldest and favorite child of the church, let us contemplate another well beloved one, the music, namely, of Palestrina, princcps musicee , and of his followers, called, on account of its imitation of that great master, Alla Palestrina. As is well known, we owe the wonderful church music of Pa- lestrina, and all the beautiful music of that school called Alla Pa- lestrina, , to that famous decision of cardinals in the days of Pius IV, headed by Vitellozzo Vitelli and Carlo Borromeo, a decision which sounded the death knell of all “figured” church music, unless it could be made to conform to the rules of the church, and especially unless it could be so written that the words of the sacred text could be distinctly understood. We know how a committee of the best musicians of the day, to whom this decision was announced, declared that it was impossible to compose a long composition of any merit with the necessary “imitations” and “fugues,” so that the 8o THE CATHOLIC CONGRESS. words could be distinctly understood; and we know how Palestrina, when applied to to compose a Mass, which should comply with these conditions, lifted his eyes to heaven and prayed, Domine illumina oculos meos , and that the result of his prayers and of his efforts was the production of those immortal masterpieces of church music, of which the Missa Papa Marcelli is so famous. As Rev. Carl Becker says: “The success was decisive. The committee of cardinals declared that they could not find a cause to make a change in church music; that the singers, however, should always be cautious to select similar music for the divine service to that which they had just heard. In these words the authorized committee sanctioned and recommended that style of music, which indeed was not in- vented by Palestrina, and for this reason may be rightly termed the Palestrina style.” The same writer says: “ The music of Palestrina has been said to be ‘entirely unlike the Gregorian,’ while it is acknowledged by competent authorities that the Gregorian is the foundation of Pale- strina’s music. And how could it be otherwise ? It was Palestrina who, upon the injunction of Pope Gregory XIII, commenced the vast work of the revision of the Directorium Chori, according to the oldest and best codices of the Vatican. How could Palestrina com- pose otherwise than in the spirit of the Gregorian in the study of which he was engaged all his life? It is true, Palestrina’s music is unlike the Gregorian, inasmuch as the rhythm is that of figured music, but the spirit and the melody are either the same or analogous. ’ ’ The historian Ambros, quoted by Father Becker, says: “It is no music for the concert hall or the musical academy. * * * It is music for the church, for divine service, for the ecclesiastical year, with its feasts and seasons, with its days of sorrow, consolation, joy, solemnity, thanksgiving, and adoration.” And Dr. Witt says: “The sixteenth century is an epoch in art, which developed one style of music, and of musical composition, which, indeed, was not invented, but perfected by Palestrina, in such a marvellous manner that I cannot think further progress in that particular direction is possible. " “We shall never forget,” said an eminent German musician, speak- ing of the first performance of the Caecilia Yerein, “the Mass, Qui Complerentur, by Palestrina, the Miserere , or the Missa pro Defunc- tis, by Vittoria.” If time permitted, we might examine exquisite Masses and motettes of Orlando Lasso, Vittoria, Auerio, Croce, Handel, Hassler, Suriano, Casciolini, and others, but we must leave them, and give a hasty glance at those of a few of the great composers of the Caecilia Verein, of Dr. Witt, Carl Greitli, Adolph Kaim, etc. The Loudon Tablet said, several years ago of this music: “The music of the Ratisbonne school of composers is a revelation. Com- pletely free from dramatical effects, pompousness, chromatic wailing, and hysterical sentimentality, its effect is marvellous. Those who have never heard anything but church music in the secular style, will be amazed at the wondrous power of the divine art, inspired by the power of the liturgy. It must be confessed that music of this kind completely spoils one for the productions of those who insist upon employing abstract music in churches. * * * The drift of all the instructions issued by the pope, provincial councils, and indi- vidual bishops, is not art alone, and for itself, but art in union with the liturgy. Dr. Witt’s music exactly carries out this idea. When we hear it, we hear the church’s prayer, not Dr. Witt’s, and this is the object of ecclesiastical music. It proves to us that figured music may be modern, yet not in opposition to our prototype, plain chant, and, that to preserve this unity it is absolutely necessary to have studied and compared the works of the old masters. This, indeed, is one of the fundamental doctrines of the Ratisbonne school, of which Dr. Witt is so distinguished an ornament, and, necessarily, influences its style. Dr. Witt’s melodies are delightful ; so modest and simple, so free from excitement and mawkishness. His harmon- ies are scientific, without that stiffness of mere imitators of the old ecclesiastical writers, and no man knows better how to sum up, as it were, all that has gone before, in one pathetic, lingering cadence. The Kyrie , and Agnus Dei , in St. Caecilia’s Mass, are masterpieces of contrapuntal art.” A French magazine, quoted in the Catholic World, says of Witt : “ As a composer of religious music, Witt far surpasses the most of his contemporaries, and, if we regard the transcendent character ot his musical works, we have only too much reason to exclaim, ‘ Inex- orable death has robbed us of a second Palestrina.’ ” Beautiful, also, and full of tender devotion, are the masses of Kaim, the well known one “In Honor of St. Ceeeilia,” and the Missa Jesu Redemptor ; and the masses Sine Nomine , and A’ Horn Passa of Viadana, have a fragrance of sweet innocence about them that comes to one like the fresh air of a county meadow. There is still another class of music which can be called “church music,” and that is, all that modern music written for the church, which, although not in the Alla Palestrina style, still con- forms, on the whole, to the regulations of the church. Such are the magnificent Mass in C, by Beethoven, the eighth and ninth Masses of Mozart in F and I), several of Gounod’s Masses, etc. After having seen what true church music is, it is easy to define bad church music, for it is simply that music which does not obey the regulations of the church; and, unfortunately, most of Mozart’s Masses, all of Haydn’s, Mercadante’s, and a host of others, come under this head. It is painful for the musician who has been used to rank the operas, symphonies, quartettes, or other concerted music of Beetho- ven, Mozart, Haydn, Weber, and other great composers, with all that is perfect and beautiful of their kind, nay, almost to surround them with a halo of inspiration, it is painful for him to be forced to acknowledge that much of their so-called church music is no church music at all. Yet that is the sad fact. With the exception of the greater part of Beethoven’s Mass in C, the above-mentioned Masses of Mozart, and a few others, the masses of these great composers are not liturgical, and cannot, therefore, properly be sung in church. They are not liturgical, for they are written in a worldly, profane style; they are so full of repetitions that the “words of the sacred text are not intelligible,” and they are so lengthened out that they impede most seriously the progress of the holy sacrifice. To instance only one out of a multitude of cases, Father Alfred Young, one Sunday, “irreverently timed the singing of an amen to a Credo , and found that the priest’s fast was lengthened by it just four minutes and a half.” The music, also, in the finest of these Masses, is often entirely out of keeping with the sentiment of the words. One or two instances of this must suffice also. The Kyrie of the great imperial Mass of Haydn begins with a blast of trumpets and a roll of kettle drums, and the whole movement is in a style of exultation and worldly pomp. Was this pious Joseph Haydn’s idea of the inter- pretation of those aspirations of humble supplication, “ Lo d, have mercy upon us”? Not at all! But Herr Hof-Cappellmeister Haydn was composing a mass, not so much to worship the King of Heaven as to celebrate the coronation of some great potentate of the earth. Let us compare, with Dr. Witt, the famous aria, Agnus Pci, in Mozart's first Mass, with the Gregorian Agnus Dei, in the Mass for Sundays in Lent and Advent, and then answer his question, “ Which is the more appropriate for the sacrifice of the Mass ? ” And if composers will write music to be sung to princes and congregations, need we be surprised that choirs sing rather to the congregation than to the praise and glory of God ? For everything about the music is calculated to remind them of an audience, rather than of a religious service. And what is the effect ot such music on the morals and behavior of the choir? Let us look at two pictures, both of which we can see every Sunday. Scene of the first picture: The “ organ loft ” of a fashionable church. Time: A few minutes before high Mass. The soprano bustles in, fashionably dressed, with an air of peculiar importance. After wishing the organist “good morning,” she says, “Have you selected an offertory piece?” “Well, yes,” replies he, rather apologetically, “ I had thought of the air from Rinaldo, for alto solo.” “What! that that dear old acquaintance! Well, it’s all Miss A can sing, it’s true. But Mr. B, I think you’ll have to change your programme to-day. You see I have invited some friends to hear me to-day, and I’ve brought my aria from Der Freischutz to sing. True, it is sung very often, but you know it never grows old, and you’ll see what a sensation it will make when I sing it. By the way, what Mass do we sing this morning ? Weber’s? H — m! lovely, but it won’t do. You know the Ag?ius is an alto solo, and comes before the soprano solo, too. No, no, my dear Mr. B, we can’t have that. Let us take some other one. I have it! La Hache’s is the thing. That has no alto part at all. Just then the alto enters, with her offertory, and we prudently with- draw, just as Miss A says, with a deep sigh, “ Oh, why will no one write a Mass with no soprano part to it ? ” But now let us gaze on this other picture. A long procession of surpliced boys and men slowly approach the sanctuary from a side door, preceded by the processional cross and two lighted candles. Quietly and reverently' they take their places in the sacred enclosure, and the solemn Mass begins. We scarcely notice the music, for we are wrapt at once in the holy sacrifice, truly a “ solemn high Mass,” of which the music is an essential part, and yet does not distract, but rather guides us. But v'hen the priest intones the Pominus vobiscum, we all exclaim, our hearts full of devotion and adoration, THE CATHOLIC CONGRESS. 81 Et cum spiritu tuo, and at the preface we all cry out, Sursum coda. We have lifted up our hearts, for it is meet and just. Which of these two pictures most resembles that vision of Jesus and his dis- ciples who “sung a hymn’’ ? A hymn of adoration and praise! A few years ago the music in the cathedral of a certain great city' was strictly liturgical. The choir was not, as yet, one ot sur- pliced boys and men, but was composed of young men and women of the congregation. It was an edifying sight to see them, with their calm and serious faces, and their neat and modest dress. They siing the introit and offertory and communion proper to the Sunday, and, for the Mass, music which was approved by the church, and pious people in the congregation said, “ Now we can pray.” The rector, a holy and zealous man, in a discourse delivered at a meeting of the Caecilia Verein, said, that since he had had that music the attendance at high Mass had been larger, and the collections more generous than when “we had,” as he expressed it, “opera in the church.” The bishop, who entered heart and soul into the music, exclaimed one day to his choir director, “ That shall be the music in this cathedral as long as I live,” and it was. And now the question arises: What are Catholics doing at the present day for the reform of church music ? For, in spite of all that holy popes and bishops and councils have done, there is yet an immense deal to be done. The answer is reassuring. Societies have been formed in Europe and America, animated by the most Cath- olic and apostolic spirit, for the purpose of introducing everywhere the song of the church. Individuals too, have joined in the pious work with enthusiasm. The Coeeilia Verein, in Europe and America, has spread the knowledge and love of the Gregorian and “ Csecilian ” music over all Europe and America. We use the term “ Csecilian ” advisedly; for, as the late Dr. Witt has said, “ The task of the Ciecilia Society is to make all the good and suitable church music that has been composed in the last 2,000 years service- able to the church.” Father Becker says: “ The programme and basis of the St. Coeeilia Society may be stated as follows: The Caecilian catalogue of to-day contains over 1,000 numbers, com- prising Masses, collections of musical pieces and theoretical works. The programme or the mission of the St. Coecilia Society is to pro- mote the Gregorian chant, and to cultivate figured music within the limits drawn by the laws of the church; its basis is the approval and blessing of Rome.” But why then do we not have this beautiful Catholic music in our Catholic churches ? For the same reason, probably, that there are so few very good Catholics; and that out of the “ many called ” so “ few are chosen”; because the devil tries hard to keep it out of the churches. If it once gets in, he will have a very hard time of it. How he goes to work we can guess by meditating on the words of Chevalier Singenberger, quoted at the beginning of this paper; by inspiring people with a spirit of pride and disobedience to the church; even with a spirit of indifference or infidelity. But, while the devil is very sensible himself, he covers his victims over with a coating of stupidity,, as the anaconda lubricates his victim before swallowing it. For how can any sane or intelligent person prefer the worldly music of our churches to the heavenly music the church offers us ? “ But,” we are told by people who cannot make up their minds to obey without questioning the commands of the church, “ We must not give all the good tunes to the devil!” or, “ This or that lovely music will have an edifying effect upon the congrega- tion.” We answer them: “ We have an authority to tell us what music we are to sing, and that is the church. She teaches 11s that our first duty is to worship God, and after that, to edify our neigh- bor, and that we cannot at the same time worship God and disobey the laws of his church. Very few, however, really think that this unliturgieal music is appropriate; and, if cornered, they would confess that the music prescribed by the church was the true music. But some like the operatic style because they are not spiritual and do not like spiritual things. Others, who might have influence, are afraid to use it, and finally much of the indifference to church music is due to the deplor- able neglect of it in Catholic schools and seminaries. Our children and students should hear it and sing it every day, and our Sunday- school children should be taught to sing it at school and at Sunday Mass. Meanwhile, it is a curious and mortifying fact, that, while there is at “present scarcely one large Catholic church in the west in which the church music is liturgical, or makes any pretense of being so, there are twenty-two choirs, composed of boys and men, in Episcopalian churches, in the diocese of Chicago alone; and these, while they have no Palestrina, no Orlando Easso, no Franz Witt, priceless treasures which we have, and do not value, do have an immense catalogue ot serious and devotional music; and thi they study carefully, singing it in their services, and in concerts, in which latter sometimes many choirs unite. The congregations are proud of them, and keep their ranks filled from their families. If, then, this music is so popular in Protestant why should it not be in Catholic churches? Indeed, Father Young, and the Paulist Fathers have long since proved that the Gregorian chant is popular when it is well sung, and Father Young will soon be able to show us the same for congregational singing. “And after they had sung a hymn, they went forth to the mount of Olives.” Oh, blessed hymn! Divine cantor! Angelic chorus! Shall we never hear you again? Never, until we reach the heavenly city ? God grant we may! As we expect that he will one day move the hearts of men, in an extraordinary manner, as he has, in former ages, by the words and deeds of his saints, his preaching friars, his Chrysostoms, his Bernards, and his Anthonys, so may 7 we confidently hope for the complete success of the church, through her holy bishops, priests, and laymen, in her work of purifying and sanctifying the music of her temple. But every bishop, priest, .and layman, who has the good cause at heart, will have to do his part; some by active labors, in organizing, encour- aging, and commanding, others by 7 their earnest prayers and active cooperation. Let those pious souls, who say so many prayers and offer so many Masses for their own spiritual and temporal necessi- ties, and those of dear friends, pray also for these intentions of the church, not forgetting that incalculable influence for good will come with liturgical and edifying music in the churches; that faith, hope, and charity will grow firmer, and warmer. With what a ravish- ing “odor of sweetness ” will then those words be accompanied, when applied to a Catholic congregation, going forth from the holy' sacrifice, to the joys and sorrows of the world, “ And after they 7 had sung a hymn, they 7 went forth to the Mount of Olives.” A vote of thanks was tendered to Mr. Campbell for his article on temperance. A resolution of thanks was offered to the chairman for the able manner in which he presided over the convention. The Committee on Future Congresses was empowered to add to their number. Mr. Oxahan: 1 ‘ I wish to make a statement which will be brief, and a motion in connection with it. You may not be aware that the appointment of the committee on future congresses did not contem- plate a report at this meeting. The appointment of that committee was made only this afternoon, and of course no meeting of the com- mittee has been possible. In that connection, I hope the gentlemen of this congress will allow me to present, in the name of the Chi- cago delegation, a motion. There is no member of this convention who does not feel delighted that he is here to-day at this grand gathering of the Catholic laymen of America. It shows, gentlemen, what is possible among us, and it suggests to our minds the necess- ity of more frequent meetings of this character. I, therefore, on the part of the Chicago delegation, move that there be an inter- national congres*s called not later than 1892, and that it be held in the city 7 of Chicago. It can be convened there that year under happy conditions in every 7 respect. Allusion has been made to the circumstance that the suggestion of this present congress proceeded from Chicago, where the first measures towards calling it together were initiated. I can speak with authority for the warmth of wel- come and splendid hospitality with which such a gathering would be hailed by 7 all the people of Chicago without distinction of religious lines. The congress can there assemble in the grandest hall on the continent, and we promise you a true western welcome. Mr. J. H. Campbell : “I would make an amendment to that motion. I think it is a very proper thing to have a convention held in 1892. It is an admirable motion, an admirable idea; but I think an amendment ought to be put in- while I have not the slightest objection to Chicago in the world — that the international congress should be held in the city where the world’s fair is held. (.Ap- plause.) I have not the slightest objection to Chicago; I '-think it is one of the greatest cities in the world, and if it gets the world’s fair, we want to hold it in Chicago. (Applause.) But, on the other hand, I guess Chicago people themselves will admit, and perhaps 82 THE CA THOLIC CONGRESS. Mr. Onahan also will admit that if the world’s fair is to be held in any other city, whether in New York, or Washington, or anywhere else, that the eyes of the world will be on that city at the time, and that is w T here the Catholic international congress ought to be held. ’ ’ (Applause.) Mr. Onahan : “I beg leave to cordially and heartily accept the amendment of the gentleman from Philadelphia, because there is no doubt in the minds of the Chicagoans that the world’s fair -will be held there.” (Laughter and applause.) Mr. Spaunhorst : “ This matter was left, as I understand it, in the hands of a committee. Otherwise I am in favor of this resolu- tion, because we are going to get the fair in St. Louis anyhow.” (Laughter and applause.) The Chairman : ‘ ‘ The chair does not see exactly how this con- gress can confine the action of the committee as to the place of holding the next congress in any particular place by any action it may take at this time.” Mr. Campbell : ‘ ‘ There seems to be a misapprehension with respect to this matter. The motion of Mr. Onahan, as I understood it, was that the proposed international Catholic congress should be held in the city of Chicago in 1892. I offered an amendment that instead of designating Chicago as the city the proposed international Catholic congress should be held in 1892 in whatever city had the world’s fair.” The Chairman : ‘‘I believe that Mr. Onahan has accepted the amendment proposed by Mr. Campbell. The motion as amended is now before the congress. ’ ’ The question was put, and the motion as amended was agreed to unanimously. By unanimous vote the thanks of the congress was ordered to be given to Mr. Onahan, chairman of the committee on organization, and to his associates, Messrs Spaunhorst, Rudd, Keiley, and Shea; also to Mr. Brownson, chairman of the committee on papers, and to his associates, Messrs Foy and Harson, for their able and successful labors in organizing the congress. The thanks of the congress were likewise extended to His Eminence, Cardinal Gibbons, Archbishop of Baltimore, and to the people and press of Baltimore for the hospitable treatment given to the congress, and for the many courtesies to the members during this memorable celebration. The Chairman: ‘‘In response to the desire of the delegates, Archbishop Ireland, of St. Paul, will address the congress.” (Ap- plause.) ARCHBISHOP IRELAND’S ADDRESS. Mr. Chairman and Gentlemen -. — I have but a few words to say. They are these: Go to your homes filled with the enthusiasm that has marked this first Catholic congress of America. You have come here as delegates from your several states, you have listened to speeches and to papers, you have been inhaling the magnificent Catholic atmosphere that has distinguished Baltimore during these three days. Go back to your homes and carry with you there this enthusiasm and spread it through every state of the Union. (Applause.) Go back and say to your fellow Catholics that there is a departure among the Catholics of the United States. (Renewed applause.) Tell them that heretofore, so to speak, you have done but little, but that henceforth you are going to do great things. Tell them that there is a mission open for laymen. (Applause.) Speak to them and organize them and tell them the good that has been done. For my part, I am rejoiced. The long-expected day has come when the Catholics of the United States, the archbishops, the bishops, the priests, and the laymen will rise up as one man and say, We will henceforth act in a manner worthy of our holy religion. (Applause.) Aye, gentlemen, when we look around us and see what energy is put in the works of mere secular affairs, when we see what energy is put in works for political success, ought we not to be ashamed of ourselves, since we represent God’s truth, God’s cross, and our leader is Jesus Christ and the incarnate God whose home is in heaven ? We ought to exert every human effort to practise and spread the sacred truths of our holy religion. (Applause.) We ought to be so enthusiastic and so full of our holy cause that every day and every hour with our whole heart and our whole soul we shall work for him, our Master in heaven. In vain will we tell our fellow-citizens that we have God’s truth in our minds, God’s love in our hearts, if we do not by our enthusiastic action prove the faith and the love that is in us. If you do this you will come back to future congresses better prepared. You will come back to them to tell of victories achieved. Each year from now on must show a marked progress in the United States for our holy religion, and in order that it shall be marked throughout the United States progress must be shown in every state, in every city, and in every village. (Applause.) Now, do not go back to sleep and slumber, as in the past — go back to work. (Applause.) Go back inspired, go back true Cath- olics and live like Catholics, and God will bless you. For my part, I am overjoyed to see so many laymen, overjoyed to listen to such magnificent discourses and such grand papers, and to have realized that there is among our Catholics in America so much talent, so much strong faith. As one of your bishops, I am ashamed of myself that I was not conscious before this of the power existing in the midst of the laity (applause), and that I have not done anything to bring it out. But one thing I will do, with God’s help. In the future I shall do all I can to bring out this power. I assure you, in the name of the bisnops and priests, that we will lead, but I shall be very glad to see y 7 ou get ahead of us in something. (Applause.) May God bless you and aid you in your work. (Applause.) Mr. M. W. O’Brien, of Detroit: “ I move that this congress do now adjourn.” The motion was agreed to, and the congress adjourned. The following letter from His Eminence, Cardinal Moran, Arch- bishop of Sydney, was received after the congress had adjourned: St. Mary’s Cathedral, Sydney, N. S. W., October 19, 1889. Dear and Honored Sir : On yesterday I received your esteemed invitation to be present at the congress of the Catholic laity of the United States in Baltimore, on November 1 1. I regret that in our present steamer arrangements it is not possible for me to be with you at that date. Were this letter to reach you before the meeting of your congress I would most heartily wish you every success. As it is, I fear it will not reach Chicago till after the congress shall have marked a bright page in the grand history of the American church, and I may be permitted by anticipation to congratulate you oh its successful celebration and on the many 7 happy fruits that shall result from it. At this side of the Pacific ocean we are endeavoring to follow at a distance, and in a humble way 7 , the giant strides that religion is making in the United States. Every triumph of the church with you is a triumph for us, and each step in advance in y 7 our glorious church is a model for us to imitate at some future day. Should age and strength and leisure permit, I may 7 hope some time to pay a visit to the United States, in the ranks of whose clergy I reckon so many 7 friends of my 7 earlier years. I11 the mean time, I beg to assure you that the heartiest and best wishes of the Australian church are w 7 ith your congress and with all the admirable works in which it shall be engaged. Believe me to remain y 7 our faithful and devoted servant, Patrick Francis, Cardinal Moran, Archbishop of Sydney. Wm. J. Onahan, Chicago, 111 ., U. S. A. List of Delegates ALABAMA. — P. C. Brent, Mobile; D. S. Troy, Montgomery; Rev. James A. Meurer, Birmingham. ARKANSAS. — D. W. Carroll, Little Rock; B. F. Du Val, Ft. Smith; James Murphy, Arkansas City. CALIFORNIA. — V. Rev. Joseph Sasia, S. J., San Francisco; V. Rev. J. Adam, V. G., Los Angeles. COLORADO.— J. Richter, Pueblo, CONNECTICUT. — John E. Scanlan, John Risser, J. J. Loftus, Rev. Wm. Maher, Hartford; C. T. Driscoll, Joseph E. Taylor, John E. McPartland, New Haven; Rev. T. P. Joynt, A. L. Chappell, New London. DAKOTA. — Dr. V. Harold, Ft. Buford; Wm. L. McLaughlin, Sioux Falls. DELAWARE. — John K. Bradford, John P. Donahoe, J. S. Brennan, Wil- mington. DISTRICT OF COLUMBIA.— Thos. Sheridan, John T. Coughlin, Ed- mond Mallet, A. P. Morse, Rev. J. H. Richards, S. J., Eugene D. F. Brady, Milton E. Smith, George W. Maher, Dr. Wm. F. Byrns, Dr. P. J. Murphy, Bro. Alphaeus, Eugene T. Arnolds, Martin F. Morris, Tallmadge A. Lambert, Geo. E. Hamilton, Geo. W. M. Hill, Rev. E. H. Welch, S. J., Washington. FLORIDA. — V. Rev. J. B. Baasen, Pensacola. GEORGIA — J. C. Payne, James S. O’Neill, John J. Lynch, V. Rev. B. J. Keiley, V. G., Atlanta; Patrick Walsh, Augusta. ILLINOIS.— John P. Boughan, D. F. Bremner, M. W. Kelly, Geo. W. Smith, James H. Burke, Rev. E. A. Higgins, S. J., Rev. F. X. Schulack, S. J., Rev. E. J. Dunne, Wm. A. Doyle, M. St. P. Thomas, Adam Meyer, Peter Kiolbassa, J. G. Demes, J. A. Koenig, F. X. Brandecker, Jr., P. F. Gillespie, Wm. L. Loeffel, John H. Burke, D. J. Gallery, D. J. McMahon, W. W. Brown, Chas. S. Winslow, Patrick Cavanaugh. John W. Garvey, Dr. John Guerin, Michael Doyle, Dr. J. J. Larkin, Daniel Deasey, John McCabe, J. M. Dowling, John Burke, Rev. John Lilia, Wladislaus Smulski, P. J. Healy, Rev. J. L. Grogan, W. J. Onahan, John M. Duffy, Rev. M. Fitzsimmons, Rev. D. A. Tighe, Ch. A. Mair Rev. Geo. J. Blatter, M. F. Raftree, P. T. Barry, J. J. Fitzgibbon, Rev. Wm. Horan, Rev. Wm. White, Rev. John P. Hogan, Rev. P.J. O’Connor, Bro. Adjutor, J, F. O’Connor, A. Brosseau, James Armstrong, John F. Scanlan, John McMullen, Rev. A. Tolton, M. R. Morgan, Chicago; M. Reis, John A. Bedell, M. Boul, B. Kepell, W. Holdner, Belleville ; Rev. J. B. Schnelten, Olney; Henry Schmelten, Carrolton; J. Wise, Alton; N. Kellegau, Pana. INDIANA. — John N. Breen, Logotee; Henry Cawthorn, Vincennes; Francis Burke, Jeffersonville; George Korbly, W. H. Horoff, Madison; H. Hulmann, Terre Haute; Rev. C. Thomas, O. S. B., Huntington; Peter Schaf, Brookville; Rt. Rev. F. Mundwiler, O. S. B., St. Meinrad’s; Wm. P. Breen, H. C. Berghoff, P. S. O’Rourke, Jos. V. Fox, A. C. Trentman, Ft. Wayne; J. F. Edwards, Notre Dame; M. D. Fansler, Robt. Carroll, Logansport; John T. Mugg, Lafayette. IOWA. — Bart. E. Linehan, D. J. Hennessy, A. C. Cooper, Jr., Rev. P. J, Burke, Rev. R. Ryan, Rev. F. Louis, Dubuque; John Lillis, E. T. Lynch, F. B. Sharon, Davenport; John Rogers, Des Moines; George Hummer, Iowa City. KANSAS. — Rt. Rev. I. Wolf, O. S. B., Atchison; Thos. Fenelon, B. Blair, John O’Flanagan, Leavenworth; D. O’Brien, Michael Henry, Topeka; Dr. A. Letourneau, Concordia. KENTUCKY. — V. Rev. L. G. Deppen, Dau’l Dougherty, Louisville; Jas. W. Bryan, B. Becker, J. H. Mersman, M. T. Shine, Wm. A. Byrne, W. W. Cleary, Covington. LOUISIANA. — Frank McGloin, John T. Gibbons, Henry Chappella, J. B. Fisher, J. N. Augustine, Paul Capderielle, M. S. Mahony, J. B. Buchanan, Jos. Bowling, John J. O’Connor, James D. Coleman, Thos. J. Semines, New Orleans; Geo. W. Young, Jos. Lorras, J. J. Quinn, A. Cassard, Red River Landing. MAINE. — Dr. Jas. Grady, Eastport; Dr. J. L. Fortier, Waterville; Dr. L. J. Martel, Lewiston; Dan’l Cote, Biddeford; Thos. J. Lynch, Augusta; John B. Donovan, Alfred; C. J. McCarthy, Wm. H. Looney, T. P. McGovern, D. O. C. O’Donoghue, Thos. F. Donahue, Jas. Cunningham, Denis A. Meaher, Port- land. MARYLAND. — William Walsh, Cumberland; Ernest Lagarde, Rev. E. P. Allen, D. D., Emmittsburg; Daniel A. Boone, Michael Jenkins, John B. Piet, Clarence J. Holloway, F. X. Ward, C. Halstead, Robt. A. Jamison, C. K. Lord, Chas. G. Kerr, W. F. Campbell, j. S. Mauray, Chas. B. Roberts, James Higgius, Jr., H. W. Tehan, F. J. Martin, Henry Rosendale, John T. Marius, C. J. Bonaparte, Geo. K. Teltie, Thos. J. Sullivan, M. M. Snell, R. M. Johns- ton, W. R. Reilly, E. J. Molloy, Dr. S. A. Keene, O. Horsey, J. F. McEvoy, Jas. Doyle, Wm. H. Perkins, Jr., John Findlay, W. J. Snieringer, Jas. McDon- ough, Edm. Ryan, F. X. Russell, Francis McKin, Wm. J. Carroll, J. A. Fink, Louis Mercert, G. W. S. Giddens, Dr. C. O’Donovan, Jr., Chas. S. Gundall, F. J. Disney, Thos. Muldowuy, John P. O’Ferrall, J. A. McDonough, Jas. P. Gaffney, Bro. Romuald, Bro. Quintinian, Bro. Edward, Bro. Virgil, Viscount de Meaux, Harvey E. Mann, E. S. Delone, Wm. L. Solean, J. H. Smithson, C. W. Heuisler, Adam Denpert, Thos. Meegan, J. L. Miller, Jas. A. Smith, John M. Wilhelm, Ign. Turner, Rt. Rev. John Hintenach, Thos. A. Whelan, Rev. T. W. Hayes, J. F. Roth, Chas. Becker, Michael A. Mullin, Wm. T. Mullin, John Donnelly, Wm. J. Donnelly, Jas. Carroll, Philip Singleton, D. J. Murphy Thos. F.Hiskey, J. D. Wheeler, Al. Shriver, M. O. Shriver, C. C. Shriver, T. R. Jenkins, Patrick Philbin, A. Leo Knott, Alex, Yearley, John T. Carter, John B. McKee, J. S. J. Healy, Robt. Biggs, Henry F. Spalding, Philip Walsh, Jr., S. H. Caughy, J. E. Walsh, Jeff. Walsh, F. P. K. Walsh, J. M. Griffith, C. Miller, L. Miller, Jas. D. Moulton, Godfrey A. Smith, Dr. J. J. Stafford, John Rhein, P. J. McAvoy, A. F. Sterker, R. Coulahan, W. S. Coulahan, Thomas ICreutzer, Phil. N. Dwyer, Jas. A. Kennert, D. J. Foley, John S. Rinn, Chas. Becker, Rev. P. Griffith, L. W. Small, Edw. F. Milholland, Wm. McSherry, Jr., F. D. Gardener, R. B. I. Combs, Wm. J. O’Brien, Geo. May, Henry W. Mears, Philip A. Dickson, Jas. R. Wheeler, Hugh K. Barr, T. H. Shriver, Thos. G. Carroll, Will. H. McGowman, Rev. P. J. Donahue, Baltimore; Bro. Cajetan, Bro. Isadore, Bro. Maurice, Ellicott City; Rev. W. H. Reany, Liberty. MASSACHUSETTS. — Rev. Thos. Scully, A. F. Dwyer, C. F. Donnelly, Rev. W. P. McQuaid, P. F. Sullivan, T. Sullivan, Jas. R. Murphy, Nicholas M. Williams, Samuel Tuckerman, Thos. B. Fitz, Jos. D. Fallen, Patrick Dona- hoe, J. B. O’Reilly, Bernard Carr, Jas. L. Walsh, Thos. Reilly, Dr. Wm. G. McDonald, Dr. Wm. A. Dunn, Edw. J. Flynn, Boston; Hugh F. Gillon, Lowell; Rev. J. P. Bodfish, Canton; Rev. M. D. Murphy, Hopkinton; Rev. P. A. Mc- Kenna, Marlboro; Dr. Wm. S. Byrnes, Springfield; Rev. R. Walsh, Rev. D. Scannell, Rev. M. A. O’Sullivan, Jas. Early, Geo. McAleer, Edw. F. Tower, Patrick H. Quinn, Worcester; M. R. Daley, Dr. J. B. Chapin, Edw. Amyot, Fall River. MICHIGAN. — Rev. M. P. Dowling, S. J., M. W. O’Brien, John C. Don- nelly, Wm. H. Hughes, Dr. A. Kaiser, H. F. Brownson, John Miner, Paul Rabaut, Jos. B. Moore, T. J. Larkin, John Hyde, H. W. Skinner, Wm. Y. Hamlm, John V. Moran, Rt. Rev. John S. Foley, Chas. S. McDonald, Syl- vester Blake, J. E. Sullivan, John A. Russell, R. S. Willis, John J. Keenan, Jas. H. Vhay, H. W. Deare, R. R. Elliott, F. F. Palms, J. T. Keena. Wm. A. Dwyer, Jeremiah Dwyer, Thos. J. Paxton, Alex. Chapoton, Jr., Detroit; M. J. McHugh, Rev. Francis O’Brien, Jas. Rooney, Kalamazoo; V. Rev. P. A. Baart, Marshall; T. A. E. Weadock, Rev. Thos. Rafter, Bay City; John Killean, Grand Rapids. MINNESOTA. — John S. Prince, Rev. J. J. Keane, Jas. C. Fitzgerald, M. W. Cole, John Twohy, L. M. Hastings, Wm. L. Kelly, Wm. L. Kelly, Jr., A. Dufrene, A. L. Larpenteur, J. M. Prendergast, J. C. Prendergast, M. R. Pren- dergast, Pat’k Butler, Thos. Berrisford, A. D. McLeod, M. Mealey, Chas. L- Haas, H. G. Haas, H. C. McNair, John Rogers, J. C. Kennedy, J. C. Nolan, St. Paul; John Sweetman, Currie; N. J. Miller, C. P. Maginnis, Duluth; John O’Brien, Stillwater; M. H. Keeley, Faribault; J. K. Cullen, Waverly; Anth. Kelly, Wm. S. Markoe, Minneapolis. MISSISSIPPI. — M. Queyles, J. W. Lambert, Natchez; Rev. C. A. Oliver, D.D., Scranton. MISSOURI. — H. J. Spaunhorst, Louis Fusz, Geo. A. Bannantine, Amedee V. Reyburn, Theophile Papin, Jr., Conde B. Pallen, Francis A. Drew, Wm. M. Tompkins, R. C. Kerens, Peter L. Foy, Rev. J. T. Tuohy, A. J. McDonald, Thos. A. Rice, Rev. J. P. Frieden, S. J., Rev. E. J. Gleeson, S. J., Fred. T. Ladergerber, Michael McEnnis, V. Rev. H. Muhlsiepen, St. Louis; Rev. P. B. O’Laughlin, Rolla; Jerome G. Boarman, Dr. G. W. Fitzpatrick, Dr. J. A. Har- rigan, Kansas City; Rev. F. W. Graham, Rev. A. Newman, M. J. McCabe Bernard Patton, St. Joseph. NEBRASKA. — John A. Creighton, John A. McShane, C. W. Hamilton, T. G. Gillmore, Chas. Taggart, John Baumer, W. A. L. Gibbons, Chas. Mc- Donald, John B. Furay, J. F. Kinsler, Omaha; John Fitzgerald, Wm. Mc- Laughlin, J. J. Butler, jas. Ledwith, Chas. McGlare, Lincoln. NEW HAMPSHIRE.— V. Rev. John E. Barn*, V. G., John M. Mitchell, Concord; Rev. E. M. O’Callaghan, Portsmouth; Rev. P. J. Finnegan, Clare- mont; Rev. J. Canning, Exeter; Rev. J. H. B. Milette, Nashua; John C. Linehan, Penacook; Rev. R. McEvoy, Peterboro; Jas. T. Donahoe, Rev. J. A. Chevalier, Rev. J. J. Lyons, Frank C. Miveille, Thos. Corcoran, Manchester; Rev. D. W. Murphy, Dover. NEW JERSEY. — John G. Shea, Elizabeth; Patrick Farrelly, Morristown; Rev. John Nolan, V. Rev. E. Helmstetter, Rev. J. A. O’Grady, Rev. J. M. Flynn, Rev. J. Toels, Rev. J. H. Hill, Rev. J. H. Brady, Rev. J. Brennan, Pat- rick Blewitt, T. Faughnan, Jas. G. McLaughlin, M. E. Condon, T. Kane, Dr. John B. Richmond, Newark; W. T. Ryan, Orange; John F. Prendergast, Salem; R. S. Pettit, C. P. Maloney, Atlantic City; Rev. W. J. McAdam, Law- rence Farrell, Trenton; Jacob Massner, Bridgetree; John J. Burleigh, Camden. NEW YORK.— Geo. J. Schmitt, Count Loubat, Nugent Robinson, John D. Crimmins, Wm. H. Field, Eugene Kelly, John A. Mooney, Jos. J. O’Donoghue, Morgan J. O’Brien, L. H. Chapin, Jos. McGuire, Wm. R. Grace, Jas. S. Coleman, David McClure, Thos. F. Ryan, Aug. Walsh, Dr. John McCreery, John O’Brien, Richard H. Clarke, Jos. F. Carrigan, Francis Higgins, George B. Robinson, Jas. A. G. Beales, Robt. J. Hoguet, Henry L. Hoguet, Dr. Thos. A. Emmet, Hugh J. Grant, Dr. Chas. C. LeeFrederic R. Coudert, Judge O’Gorman, J. W. Went- worth, Chas. G. Hebermann, Duncan Harris, Scott Lord, Wm. P. O’Connor, Henry Amy, Chas. V. Fornes, John B. Manning, Z. J. Halpin, Jeremiah Fitz- patrick, Gen. John Newton, Jos F. Daly, Nicholas Benziger, Louis Benziger, P. O’Shea, L. Kehoe, Augustin Daly, L. B. Binsse, John G. Neeser, Adrian Iselin, Jr., Oliver P. Buell, Geo. Bliss, Jas. D. Lynch, Paul L. Theband, T. J. 8 4 THE CATHOLIC CONGRESS. Glover, Jos. Dillon, John J. n. Beckett, John Byrne, Jr., F. X. Sadlier, V. J. Dowling, 1’. J. Collier, V. Rev. Thos. J. Campbell, S. J., Rev. John Scully, S. J., Bro. Justin, Edw. F. Fagan, Thos. D. Kincade, Robt. McGinnis, Jr., John Burke, Wm. J. Fanning, John P. Brophy, Thos. F. Meehan, Xavier Roth, T. P. Galligan, M. F. Galligan, Jas. O'Tuell, Austin E. Ford, Robt. E. Ford, John H. Kelly, Eugene Kelly, Jr., Wm. Schickel, Edw. D. Farrell, Frank Ehret, John B. Hasslocker, Peter Dorlger, Geo. B. Coleman, Bryan Lawrence, Wm. Solar, E. C. Donnelly, Patrick Meehan, D. R. Bend, Wm. L. Brown, Thos. S. Brennan, Chas. W. Sloane, G. P. H. McVhay, F. H. O'Neill, John C. Ryan, F. Elbe, John Hayes, R. J. Hoguet, Jr., H. S. Jenkins, John J. Reilly, Christopher Boilan, Daniel O’Leary, Thos. O. Agnew, Thos. Kelly, Eng. J. McEnroe, Dan’l Devlin, John J. Tardy, John H. Spellman, John R. Jameson, John D. Cummins, Jr., F. D. Hoyt, Rev. C. O’Keeffe, Rev. John Larkin, John O’Rourke, Thos. Mulcroy, Jas. A. Mulroy, J. B. Walker, Rev. John J. Kean, M. T. McMahon, Rev. J. B. Salter, Rev. Michael Nevin, Bro. James, Jas. Doherty, Terence J. Larkin, New York; Rev. P. W. Tandy, Sing Sing; James McMahon, John C. McGuire, Bernard J. York, Wm. G. Ross, John D. Carroll, Thos. F. Meehan, P F. Keaney, Jas. H. Breen, Thos. Cassin, P. H. Goodwin, Robt. Myhan, Thos N. York, J, H. Farrell, Jas. White, Francis Curran, Rev. J. H. Hartnett, C. M. R. J. Dooley, Jos. T. Keiley, Dr. Geo. R. Kuber, John R. Kuber, Dr. Louis De B. Kuhn, John D. Keiley, Jr., Brooklyn; John A. O’Reilly, John G. Clifford, Rev. J. F. Mullaney, Syracuse; Francis Kernan, Nicholas E. Kernan, Utica Chas. Trace}’, John M. McCable, Rev. D. B. Collins, Peter J. Flinn, W. V. Mc- Kinley, Albany; Wm. O’Connor, Lansingburgli; John F. Dwyer, Miles McGrath, John O'Hara, Patrick N. Crowe, Michael C. Donlan, Amsterdam; Edm. O'Connor, P. Tighe, Dr. Mulheron, Binghamton; Thos. Sutherland, Troy; Rev. P. H. Barrett, Saratoga; John McManus, Jas. H. Dormer, Chas. Lautz, Jas. E. Nunan, John J. Hynes, Jos. Cameron, M. A. McHale, John Wimmer, Jos. Eberler, John A. Hippell, G. M. Zimmerman, John Streicker, Martin Avley, M. Noon, Caspar Drescher, D. McDonald, Thos. Gaskin, A. J. Rohmer, Simon J. Shien, Conrad Schirra, Richard Conklin, Jas. Finn, Martin Haley, Jacob Hiemenz, Matthias Rohr, Henry Lieder, John Moritz, John E. Zenner, John Riordan, F. J. Stephen, Julius Dietz, Aug. Hager, F. J. Riester, T. Gingras, J. A. Gitlire, Rev. P. Cronin, Dr. W. C. Callanan, Alph. Roehmer, Buffalo; Edw. Rogers, Daniel Rogers, Corning; John E. Daliouey, J. J. O'Connor, Elmira; P. J. Kelly, Salamanca; Thos. Gillyau, Edw. Bissett, Olean City; M. F. Bergin, Bergin; Michael E. McNally, Wellsville; Rev. P. V. Cavanaugh, C. M., Niagara; Rev. INI. J. Keane, Hornellsville; John B. Riley, Rev. J. H. Conroy, Ogdens- burg; Rev. T. Glenn, Watertown; John Neukirchen, F. J. Nugent, Andrew P. Schell, Rochester. NORTH CAROLINA.— F. W. Kirclmer, Rt. Rev. Leo Haid, O. S. B., Belmont. OHIO. — Pli. B. Ewing, Edw. McGanuon, H. A. Rheinhard, John A. Kuster, Luke G. Byrne, David McAlister, Edw. J. Manrath, Gil. B. Daugherty, Tall Slough, Columbus; John G. McDermott, Thos. J. McDermott, J. N. Steiner, Zanesville; R. E. Barron, Geo. W. Schachleiter, Ironton; M. A. Daugherty, Lancaster; Thos. Kane, Steubenville; Rev. L. Beek, Dayton; Donn Piatt, Mac-o-cheek; G. W. Schmitt, Adam Schmitt. Patrick Poland, Lawrence Poland, John H. Kohnescher, Matthew Cahill, Wm. Poland, Ferd. Marcelleff, T. J. Mulvihill, John Haggerty, J. M. Mulroy, F. A. Grene, Bruno Ritter. Daniel A. Rudd, Wm. S. Ervin, Wm. C. Walking, Thos. P. Hart, Rev. H. A. Schapman, S. J., John R. Rudd, Rev. R. H. Daees, Robt. Beatin. Cincinnati; Rev.Wm. Mc- Mahon, Martin Neuhausel, Chas. J. Kirschner, John J. Vollmeyer, John Leahv. Edw. Dannermiller, Jos. Biechel, Jas. McHenry, Jas. Lavan, P. C. O’Brien, Luke Brennan, T. Smith, B. McCarthy, Wm. A. Manning, Cleveland; T. J. McDonnell, John L. Burns, Dr. J. T. Lawless, John Showell, Bernard H. Holt- griene, Toledo; Felix Shepley, Henry Falke, O. A. Trieber, Massillon; Rev. C. Trieber, Crestline; W. E. Mosher, Youngstown; Thos. McSheehy, Fremont; Otto Wagner, Herman Schieber, Tiffin; Nich. Forty, Fostoria; Wm. A. Lynch, Herman Kloherer, Canton. OREGON. — Michael Mumy, Portland. PENNSYLVANIA. — F. W. Gunster, John E. Barrett, John F. Connolly, W. T. Holland, R. J. White, P. J. Kelly, Scranton; Rev. Peter C. Nagel, Wilkesbarre; Wm, McSherry John H. Lowell, Harrisburg; S. M. Sener, Lan- caster; Rev. J. J. Gormly, Renovo; S. J. Cordovi, Gettysburg; A. F. Keating; John D. Scully, Jere Dunlevy, Jr., Jas. D. Callery, Chas. F. McKenna, Jas. Phelan, Wm. Loeffler, J. B. Larkin, Wm. A. Golden, Albert J. Barr, C. G. Dixon, Jas. A. McNally, W. E. Lant, A. V. I). Wattersou, Jas. Whelan, T. It. Casey, Jas. A. McCormick, Thos. A. Joyce, Jas. F. Wall, John C. Gray, Pitts burgh; Jas. Cullen, A. J. Anderson, Altoona; T. L. White, Jas. L. Devenev , Joseph S. Skelly, McKeesport; Rev. Vincent Huber, O. S. B., Rev. LouG Haas, O. S. B., W. J. Head, Latrobe ; B. J. Reid, Clarion; P. H. Cooney, T. S. Alberstadt, A. H. Bloiner, Erie; C. B. Friedman, Titusville; Rev. Jas. Brennan, M. -Kahl, Sharon; J. S. McGarry, Franklin; Stephen Farrelly, C. A. Hardy, M. F. Wilhere, Atlee Douredoure, Wm. J. Brennan, W. J. Power, Chas. McKeou, Jules Junker, PL J. Aledo, T. R. Elcock, P'. T. Furey, P. J. Hoban, Thos. McFarland, John J. McVey, Thos. E. Mullan, Jas. F. Henry, P. Nunga troyde, F. A. Cunningham, Frank A. Foy, John H. Campbell, Jas. E. Dough- erty, Hugh McCaffrey, Tim. H. Dale, John F. McGinley, Richard F. Currie, Owen Kelly, Phil. A. Nolan, Michael Murphy, Wm. A. Hayes, Peter Weber, Bro. Julian, Rev. Wm. Kieran, D.D., Rev. Jas. Daugherty, C. H. A. Esling, Chas. Walsh, M. I. J. Griffin, J. B. Colahan, Jas. J. Boyle, Jas. T. Furey, Wm. F. Harrity, N. J. Griffin, John A. Ward, Chas. H. Hard, John J. Boyle, D. C. Mulhearn, Philadelphia; Mgr. Thos. Brennan, D.D., Driftwood. RHODE ISLAND. — Jos. D. Banigan, P. J. McCarthy, M. J. Harson, Eug. T. McAuliffe, W. J. Feeley, Jas. T. Kennedy, T. J. O’Neill, Providence; John Grant, Central Falls. TENNESSEE. — M. Burns, Louis Ketterman, P. K. Carlin, John J. Shea, Nashville; M. Condon, F. J. Callan, Knoxville; Wm. Fitzgerald, Memphis. TEXAS - Thos. F. McEnnis, Dallas; J. H. Z. Scott, Dr. C. H. Wilkinson, Paul Shean, Galveston. UTAH.— J. M. Gibbons, Ogden. VERMONT. — Dr. John D. Hanrahan, Rutland; Rev. It. J. O’Sullivan, Burlington; Rev. J. A. Boissonnault, St. Johnsbury; Dr. V. Gosselin, Bellows Falls. VIRGINIA. Wm. Daffron, J. P. Coleman, Dr. John Mahoney, John R. Higgins, Wm. F. Reddy, John M. Finnegan, John H. Nagle, Wm. L. Finne- gan, Dr. Daniel J. Coleman, John T. Delaney, Richard L. Carne, Patrick Kee- nan, John H. Dinnen, Richmond; Michael Glennon, M. Duggin, J. C. Carroll, Norfolk; Rev. J. T. O’Farrell, Petersburg; Jos. A. Parker, Portsmouth. WEST VIRGINIA. — John E. Kenna, Thos. O'Brien, T. S. Riley, James Divine, M. J. O’Kane, Wm. S. Foose, Patrick Kennedy, P. J. Gavin, Jas. A. Lilian, Jas. Wier, Patrick Weir, W. C. Handlon, John Waterhouse, Wm. Myles, T. W. Weitzel, P. J. Gillegan, John J. Reilly, John A. White, C. A. Wingerter, John J. Carroll, M. O’Neill, Wheeling; John T. McGraw, Grafton; D. H. Sul- livan, Beall’s Mills. WISCONSIN. — John Lawler, Prairie du Chien; John Keough, Jas. Bar- don, East Superior; Jas. Conroy, Milwaukee. WYOMING. A. C. Campbell, Cheyenne. QUEBEC.- Rev. J. A. McCallen, Jas. A. Sadlier, Montreal; Ilonore Mer- cier, Quebec. NOVA SCOTIA.— M. J. Power, Halifax. ONTARIO. B. B. Hughes, Toronto, Rt. Rev. T. J. Dowling, Rev. J. J. Creven, Rev. John Connolly, Hamilton. NEW BRUNSWICK.- Richard F. Quigley, Richard O’Brien, St. John; Rev. J. Carter, Petit Rocher; V. Rev. P. F. Barry, Bathurst. ENGLAND. Mgr. C. I. Gadd, Manchester; Rev. Jas. Nugent, Liverpool: Jas. Hennessy, London. IRELAND. Bro. E. A. O’Shanahan, Bro. C. D. Mehegau, Cork. DEDICATION OF THE Catholic University at Washington, D. C. To the dedication of the divinity hall of the new Catholic uni- versity at Washington, D. C., flocked five or six thousand persons from Baltimore, Washington, and other places on Wednesday, November 13. Though the rain until afternoon interfered some- what with the arrangements for services outside of the building, everything was so well ordered inside, comparatively speaking, that no one failed to enjoy the occasion. The building was adorned on the outside with flags and bunting and with shields of the different states under the second story windows, and on the inside with bunt- ing and evergreens. The first floor was packed with visitors, the robes of prelates, vestments of priests and seminarians, and sombre garbs of religious orders giving touches of color to the intermingling of street attires; on the second floor were robing and reception rooms, and towards the landing there the assembled multitude kept their eyes until eleven o’clock, when Cardinal Gibbons began in the chapel the ceremony of dedication. Attended by Bishop John Joseph Keane, rector of the university, and Abbe Hogan, and while the choir of seminarians chanted the Veni Creator Spiritus and the Miserere , he walked slowly through the arcaded halls of the first floor, sprinkling the holy water on both sides. When the cardinal reentered the chapel to conclude the ceremony, the seminarians chanted psalms CXIX, CXX, and CXXI. Only about one-tenth of those in the building could be accom- modated in the new chapel, but the fortunate ones, who included all the priests and prelates, Senator John Sherman, Secretary of Agri- culture Rusk, General Rosecranz, General Vincent, and other dis- tinguished persons thoroughly enjoyed the light streaming through costly stained-glass windows, and the decorations of flowers and candles upon the main altar and the twelve smaller ones. The. pon- tifical Mass was celebrated by Archbishop Satolli, the papal repre- sentative, in the presence of Cardinal Gibbons attended by Mgr. O’Connell, and Cardinal Taschereau attended by Archbishop Feehan. The celebrant chose as his assistants his former students at the college of the propaganda at Rome. They were the Rev. Dr. William J. Maher, of the cathedral of Hartford, Conn., assistant priest, the Rev. John J. Sheahan, of the cathedral at Buffalo, N. Y., deacon; the Rev. Dr.T. F. Kennedy, of Overbrook, Pa., sub-deacon; the Rev. John M. Curley, of St. Michael’s church, New York city, master of ceremonies; J. Nolan, of St. Mary’s Seminary, Baltimore, assistant; the Rev. J. S. Lang and the Rev. Joseph Seelinger, of Missouri, acolytes. The Rev. J. A. McCallen, of Montreal, was master of ceremonies for the day. The music of the Mass was by a picked choir, under Rev. Joseph Graf, musical director of the university. It consisted of the follow- ing members: First tenor — Herndon Morsell, William H. Barnett, William D. McFarland, J. P. Collins, A. S. Fennell and Fred. Knoop. Second tenor — Lueien Odenthal, Wm. Caulfield, J. F. Forsyth, Henry Jordan, C. M. McConnell and J. C. Weidman. First bass- L. E. Gannon, E. L. Barbour, C. O. Burg, M. A. Don- nelly, L. Lindheimer and G. B. Sheriff. Second bass — Emil Holer, T. H. Nolan, M. J. Grant, John Mandsley, J. F. Blois, P. H. Bos- well and W. A. Widner. Prof. A. Gloetzner was organist, and the programme of the music was: Iutroit, Gregorian chant, gradual, J. Graff; offertory, Conjirma Hoc Dens, chorus a Capella , J. Graf; Kyrie, Gloria , Credo , and Agnus, prize Mass in A minor for male voices and organ obligato, by Rev. F. Witt, I). I). Bishop Gilmour, of Cleveland, preached the sermon. bishop gilmour’s sermon. ' When men erect buildings and establish institutions, the public has a right to know for what they are to be used. The wide-spread notice given the ceremony of to-day, and the earnestness of all con- nected with the work, show the deep interest taken by the public in this Catholic university; nor without cause, for within this build- ing principles are to be taught and minds formed in whose future American society is deeply interested. Knowledge and doctrine will therefore be the objective work of this institution. The quest for knowledge began with the human race, and the progress of arts and science is written on every page of history. The acquisitions of primeval man were carried into the ark, and afterwards gave direction to the daring that would build a tower whose ruins are the wonder of the modern archaeologist. In the hieroglyphics of Egypt is written the advance of science, and in the ruins of Thebes and Babylon the strength of thought. In the schools of Athens was found the polish of Greece, and in the wisdom of Cato the strength of Rome. Saul drank in knowledge in the schools of the prophets, whilst the poetry of David and the eloquence of Isaias teach us that others than Homer and Demos- thenes were masters of speech. Solomon was taught of God, while Moses was instructed in all the knowledge of Egypt. The eloquence of Paul and the polish of John bespeak the literary culture of the Jew, while Jerusalem, with its temple of unparalleled beaut}', tells the limit art and science had reached. Knowledge made Babylon strong, Greece cultured, and Rome mistress of the world. Civilization is limited only by education. The civilization of this nineteenth century is but the accumulated results of the world’s history. The serpent tempted Eve with the offer of knowledge, and the limit was: “Ye shall be as gods, knowing good and evil.’’ The appetite for knowledge is ceaseless, and its possession but increases its capacity for more. It is also a significant fact that from the beginning religion and education have been linked hand in hand. “Ye shall be as gods,” says the serpent; “ Find knowl- edge at the lips of the priest,’’ say the Scriptures; “ Go teach,” says Christ to his apostles. The motive that has brought here to-day the chief magistrate of this great republic, and these high dignitaries of church and state, and this distinguished audience of the laity, is worthy of deepest thought. Kind friends! You are not here to assist at the dedica- tion of this fair building — classic in its lights and shades of art — to the mere cultivation of the arts and sciences, valuable though they 86 DEDICATION OF THE UNIVERSITY. are. A higher motive has brought you here, and a higher motive prompted the first munificent gift and subsequent generosity that have rendered this institution possible. This building has just been blessed and forever dedicated to the cultivation of the science ol sciences — the knowledge of God. It was well to have begun with the divinity department, if for nothing else than to teach that all true education must begin in God and find its truth and direction in God. Education has for its motive the fitting and directing of man in his relations to God and society. Man is not for himself. He was created for a higher and a nobler purpose. All things, from the universe to the grain of sand on the sea shore, exist for the benefit of others. In God, creation was not necessary: However, God has created that he might bless, and creation is but the extension of his first beneficence. God is for himself ; man is not for himself ; society is not for itself ; the state is not for itself ; the church is not for itself. There are two orders of society, the spiritual and the temporal. They are both of God, and have their rights and duties for the weal of man. In much they are separate and independent; in much they are conjoint and correlative. Man is composed of body and soul, so society is composed of the moral and the physical. The function of the state is to deal with the physical; the duty of religion is to deal with the moral. As in man the body is for the soul and the soul for the body, so in society religion is for the state and the state for relig- ion. Their conjoint work is for God and man. God is glorified in man, and man is made happy in God, and this conjoint work — the glory of God and happiness of man — is the objective work of religion and state. In this is found the motive for their ex- istence, the origin of their authority, and their right to man’s obedience. They represent God, and each in its sphere is the ex- pression of God to man. We obey the state because the state represents God in the temporal: “ By me kings reign and princes have their power.” We accept religion because religion represents God in the spiritual: ‘‘He that heareth you heareth me.” God leaves to society the right to determine its form of government and who shall be its rulers; God leaves to the church the determina- tion and management of the human in her. In neither is God or God’s law responsible for the human in them. In the human both depend on human prudence for their success. In the light of these principles the state is free to change its form of government, as is also religion free to change its policy in human affairs. But the state is not free to deny God or to discard his law, nor is relig^ ion free to change what is divine. Both are from God, and in the things of God are immutable. There is a wide-spread mistake, a rapidly growing political and social heresy which assumes and asserts that the state is all tem- poral, and religion all spiritual. This is not only a doctrinal heresy, but if acted on would end in ruin to both spiritual and temporal. No more can the state exist without religion than can the body exist without the soul, and no more can religion exist without the state and, on earth, carry on its work, than can the soul, on earth, with- out the body do its work. The state, it is true, is for the temporal, but has its substantial strength in the moral, while religion, it is true, is for the spiritual, but in much must find its working strength in the temporal. In this sense it is a mistake to assume that religion is independent of the state, or the state independent of religion. As a matter of fact, religion must depend upon the state in temporals, and, vice versa , the state must depend upon religion in morals, and both should so act that their conjoint work will be the temporal and moral welfare of society. The morality of the citizen is the real strength of the state; but the teaching of morality is the function of religion, and in so much is religion necessary to the state. In this sense it is foolish to assert that religion is independent of the state, or the state is independent of religion, or that they can, or ought to be separated, one from the other. In this country we have agreed that religion and the state shall exist as distinct and separate departments, each with its separate rights and duties; but this does not mean that the state is independ- ent of religion, or religion independent of the state. God is as necessary for the state as he is necessary for religion. No state can exist, or should exist, that does not recognize God as the supreme authority. So far no state, pagan or Christian, has attempted to rule without a god, false or true, but a god, and a god’s law have been accepted in every society as the origin and basis of the state’s authority. Woe be to the state that denies God, or attempts to govern society without God and God's law. Brute force is tyranny; moral force is reason. Man must be governed by reason, not by force, and the state will find its true strength in the morality of the citizen. God is the strength of the state, the guide of the citizen, and the protection of society. In the past, states, pagan and Christian have been strong in proportion as their conception of God was strong, and in proportion to the vigor of their moral laws. Israel grew and prevailed in proportion as she kept God’s law. Rome and Greece were strong because their conception of God was strong. Mohammedism lives in its god rather than in its prophet, and Buddha and Brahmin hold their own against the world. In proportion as Christianity has been accepted have science and civilization progressed. God is the power in law, and law is the guide in morals, and morals are the strength of society. Hence religion must support the state and teach the citizen obedience to legitimate authority. ‘‘Thou shalt not kill,” ‘ ‘ thou shalt not steal,” ‘‘thou shalt not commit adultery,” are of more value to the state than all its armies or navies combined. American society has been strong because we are and have been a re- ligious people. Our col- onies were founded by men preeminently religious. Our laws and constitutions are the outgrowth of the Christian law. We are strong because our faith in God is strong, and we will live and strengthen in proportion as we are guided by his law. In the light of the above fundamental and all-important truths it is not difficult to see how valuable Christian educa- tion is to society. Edu- cation refines society, elevates man, and directs all to the higher good. No nobler mission than that of a teacher; by office a leader, by talent an inventor, and by genius an originator and director of power. Gioja, of Amalfi, gave the mariner’s compass; Columbus, America; Watt, the steam engine, and Morse, the telegraph; and these four men have revolutionized the material world. The single thought: ‘‘No man shall be oppressed for conscience’ sake,” has given more peace and security to society than all the armies of the world; and that other thought, ‘‘All men are born free and equal,” has given a continent its political life. Now, in the light of these grave and fundamental truths the question naturally arises, ‘‘What are the end and scope of a uni- versity ? ” a question that will be answered according as we under- stand the end and mission of the educator. Education is a grave and serious matter. On its character society rises or falls, advances or recedes. The true end of educa- tion is to elevate the human race, purify morals, and direct societ)^ to a higher perfection. Education must therefore embrace science and religion, the former to increase human happiness, the latter to direct man to his true end. Now the end of man is ‘‘to glorify God, and enjoy him forever,” or, in the language of philosophy, “ to seek for the true and the good.” Man was made for growth. Creation is progressive. Nothing stands still. All flows on, like the current of a deep and mighty river, bidding man look forward and upward; increasing knowl- edge, deepening thought, purifying morals, and directing all to God, the only good. The end, then, of a university is to gather within its halls the few who are brighter in intellect and keener in thought, and to expand and vivify within them knowledge; then send them forth DEDICATION OF THE UNIVERSITY. 87 leaders to instruct and train the masses. Knowledge is not for its possessor, nor genius for the individual. Both are gifts from God, to be used for the general good. No greater mistake than for the scholar or the school to assume that knowledge is for himself, or itself. The scholar belongs to neither race nor country. His home is the world, his pupil, man, and his reward, God. His mission is to know truth, and then fearlessly proclaim it. He is not to take from the masses nor swim with the current. Like the general 01 an army, he must strike home fearlessly where ignorance or evil exists. God has made him a leader, genius has gifted him with power, and he must not falter or fail in the high mission entrusted to him. The tendency of the age is to level down, to make smatterers instead of thinkers. Perhaps not since the days of Plato and Cicero has there been less depth of thought than at present. Education has increased in quantity, but lessened in quality. To teach our young to read and write, and fit our youth for the counting room, is the limit of our common school. To teach men to think, or to direct men to God, is not in the curricu- lum of modern education. To break away from the past is the mono- mania of the day, and he who does that most recklessly is the star in the east. Amid this general level- ling down and breaking away we have but faint echoes and fewer voices standing for the truth or giv- ing sturdy blows to error. The value of a trained special education was markedly shown in our late desperate war. No braver men ever entered an army than our volunteer soldiers, and in the be- ginning it was difficult to say who was the better, the volunteer or the trained officer. But as the struggle went on the names of the soldiers educated in the science of war rose, and in their success showed clearly the value of the higher military training they had received. The same is seen in the medical and legal professions, and the same is preeminently seen in the clerical profession. As a rule men will not be scholars other than by labored study. Having widened the circle of popular education, it becomes a necessity to increase the centres of higher education. We have Harvard and Yale in the non-Cath- olic world, Georgetown and Notre Dame in the Catholic world, all doing yeoman’s duty in their line. But the centres for a higher educa- tion are entirety too few in the country. Much has been done, much is doing, but much remains to be done, to train the few to be leaders. The education of the masses has up to this formed amongst us the great task of church and state. With our independence came the readjustment of society in the light of our religious and civil liberty. Animosities had to be abated, new thoughts created, a wilderness cleared, and a home for the world provided. As Catho- lics, poverty and limited numbers left us crippled, and the terrific struggle to provide lodging and religious attendance for the immi- grant, estopped the possibility of higher education. Added to this was the organization of the public schools which Catholics could not in conscience use, thus imposing upon them the unjust burden of building for themselves and supporting separate schools, whilst they are taxed for the public schools. Catholics have no contention with the public schools because they are public schools, nor because they are state schools; nor do Catholics seek to destroy the public schools. On the contrary, Catholics are willing to accept the pub- lic schools in America as they have done in Europe and elsewhere, on condition that an arrangement be made by which the child shall be taught religion and the laws of morality. Our 650 colleges and academies, 3, 100 parish schools, 27 semi- naries for the training of the clergy, and two universities, are a glorious galaxy amid which to plant this Catholic university, per- haps the first great university of the world begun without state or princely aid, but originating in the outpouring of public thought, and founded and provided for by the gifts of the many rather than by the offerings of the few. It bespeaks the widening character of American thought and the existing conviction of the public mind that a line of higher studies is clearly needed. I11 the school and college are the many to be taught, but in the university the few. Here statesmen and churchmen are to be pre- pared, and through them the masses moulded and society guided. It was, therefore, wise that this university should begin with the divinity department, thus teaching that the true beginning of all things is God; that on him depend life, liberty, and happiness, and without him there can be no permanent success in church or state. God is the basis of society; God is essential to success. As a people we have undertaken the great and wise task of educating the masses, and as far as in us lies providing that no child within this land shall fail to know how to read and write. So far so good, and for the average man and woman this is enough. But society needs more than this. Society needs leaders, educated men and women. This our common school does not give, cannot give, and never was intended, or should be intended, to give. Scholars are made in colleges and universities. Now, I hold, no money expended by church or state is of greater value to society than that expended in founding and maintaining colleges and univer- sities, and providing a higher edu- cation for the talented of all classes. The trend of the day is to the ac- cumulation of wealth. A much more healthy trend will be to train minds and create thinkers, who will be as a breakwater against the dom- ination of wealth. This is needed to stay in measure the licentious- ness of our times, and the radical- ism with which society is threat- ened. Knowledge is better than wealth, and intelligence is the only true source of power. Enlightened by human knowledge and guided by divine law, man is impregnable and society safe. In the curriculum of this Cath- olic university the best in each of the several branches will be adopted, and in the light of Europ- ean and American experience im- proved upon. In the divinity class a broad and suggestive course will be given, including the best in past and present. In this line science ana revelation will be harmonized, doubt dispelled, and truth vin- dicated. In the department of philosophy the statesman will find the principles of government, and in history the causes for success and the reasons for failure. In law the good of the past will be retained and its imperfections rejected. In this an effort should be made to lay aside the useless and the obsolete. The world changes, and has changed; so should law change to suit the changed condition of times and places. This is especially needed in eccles- iastical law. In this light specialists will come to this university, one to study divinity, another Scripture, or history, while others will take up law and medicine. Here the philologist and scientist will find the best, and all will find their noblest aspirations enlarged and spurred on to the full. Make these higher studies popular. Let generosity mark the spirit of this house of learning. Let its halls be filled with the best of our youth, and let every effort be made to place this university in the front ranks of modern institutions of learning. But, above all, let no narrowness seek to make this the only Catholic university of Rt. Rev. J. J. Keane, D. D., Rector, Catholic University. 88 DEDICATION OF THE UNIVERSITY. this country. We have broad lands and eager hearts elsewhere, who in time will need new centres. Let the great ambition of this university be to lead in all that tends to elevate our race, benefit our fellow-citizens, and bless our country. Revelation is God’s best gift to man. The mission of this uni- versity is to take up all that is good in human knowledge, purify it in the alembic of God's revelation, and give it back to man blessed in the light of God’s truth, increased in volume and intensified in force, thus giving science its direction and revelation its complement. While Bishop Gilmour was preaching in the university chapel, Father Fidelis (the Rev. James Kent Stone), from Brazil, delivered a discourse on “The Vitality of the Church a Manifestation of God,’’ in one of the large halls of the building, to those whom the chapel was too small to accommodate. FATHER FIDELIS’ S SERMON. Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy and for thy truth’s sake; lest the geutiles should say : Where is their God? — (Ps. cxiii, p, 10.) My Christian Friends and Fellow-Countrymen : This is a day for us, not so much of effort in the initiation of a great work, but rather of wonder and thanksgiving, whilst we contemplate the things which the omnipotent God has done for us and among us. It is ours to gaze upon the evolution of God’s plan, becoming intelligible before our eyes. It is ours to stand still a moment, to stand like the rescued people of old, and behold what God hath wrought. We have been brought out of a land of bondage. Our fathers passed over the Red Sea of obstruction which girdled them round as with despair. They were led through the weary wilderness of trial and patient waiting. And now we, their children, have come into a goodly land, into this land of promise, into a plenteous inheritance. Here may we sit at ease, each under his vine and fig tree, with none to make us afraid, whilst round about on every side the old walled cities of antique prejudice are silently crumbling, as at the touch of an unseen hand. Well may we raise our hearts to-day in solemn rejoicing, and break into the oft-sung words of the psalm of deliv- erance : “ When Israel came out of Egypt, the house of Jacob from a barbarous people, Judea was made his sanctuary, Israel his domin- ion. The sea saw and fled, Jordan was driven back. At the pres- ence of the Lord the earth was moved, at the presence of the God of Jacob, who turned the rock into pools of water and the stony hill into fountains of water. Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy and for thy truth’s sake.’’ I shall not attempt, my friends, on this occasion any formal or academic discourse, fit for the opening of a new university. I leave this task for those to whom it rightly belongs, and to those who speak with authority. We stand only on the skirts of the assembly which has gathered together to honor this festal day. I address you, therefore, as one of yourselves, as one of the multitude, whilst I ask you to follow me in a few reflections which will be but the carrying out of the idea already touched on in your hearing, as seeming to be the natural and irrepressible key note of this harmon- ious celebration. I offer you this thought, that the vitality of the Catholic Church is a manifestation of God ; that the spectacle of the church’s life and work, her majestic development, carries with it the conviction that the Almighty is operating by her and in her, and that the finger of God is here. I shall not endeavor to prove this as a proposition, but rather to bring it home to you as a fact. Scholastic dissertation on such a subject would be not merely out of place, it would be to fall below the level of our theme, and to treat as a dead theorem what we should rather gaze at as a living reality. We are not discussing a doctrine ; we are contemplating a great, a divine exhibition ; it is there before us ; if we will but open the eyes of our mind to behold it, we can catch its outlines looming out on the slow-moving canvas of time. And it will be mine to-day simply tapoint you to the picture, and then leave you to your own medi- tation. My friends, the only hope for humanity is that there is some- where a revelation, a manifestation of God in time, a coming in of the infinite into this world of ours. The woes of our race are too real, too deep, too inveterate to be healed by any but a divine touch. And yet the world goes on, blindly seeking some outlet from its misery where, alas! there is none; it dreams fever-dreams of happi- ness, and starts up to find its condition more hopeless than before. Century after century passes, and still the ‘ 1 hungry generations ’ ’ push each other on, and the cry of desperation grows wilder as civil- ization becomes more elaborate. You believe in a God, ao you not? (I speak to those here present who may not be Catholics.) Yes, I know you do, though sometimes you may have been tempted to doubt him. Better an infinite personal spirit, directing all things in spite of apparent contradiction and imperfection, than a blind impersonal force, whirling us onward, we know not whither. Materialism is too degrading a doctrine to be held by men conscious of the dignity of their own spiritual powers; it could find an advo- cacy only in those baser passions of our nature which would rise up to dethrone spirit, and with it truth and right and moral responsi- bility. Yes, you believe in God, you believe in him rather than know him; and this belief has been to you a solace in the midst of much that is dark and perplexing. It has gone before you, like the pillar of fire and cloud, of fire by night and cloud by day, brighter, more distinct, in the darkness of silence and sorrow that shuts out the landscape of this world, yet still there amid the activity of daily life, an obscure majestic column, pointing towards heaven. But if you believe in God, you cannot doubt that he has given us a revelation, aye, and more than a revelation, that he has come to the rescue of his creatures, and supplied them with a remedy for their ills. Being such as we are, to hold that God made us and then abandoned us would be to increase a hundred fold the intellectual misery of our situation. Plato’s “ great hope ” that a God would come and give us ‘ ‘ some surer word ’ ’ than that of human specula- tion is only the lofty expression of that mute instinct wherewith the whole human race looks upward with agonizing desire for help and for redemption. And help has come, in the fulness of time it came. Dear friends, there is but one institution which can be this manifestation of God in time. If the revelation has not been made already, it will never be made at all. After all these ages of human development, it is useless to expect any other. The heavens will not open again. The race of man has lived on too long, is too far advanced in its manhood and in its sufferings to look for a redeemer yet to come. And there is only one institution which claims, absolutely, unflinchingly, and to the uttermost, to be the solution of the difficulties that encompass our existence. Either the Catho- lic Church is God’s agency set in operation and maintained by him for the salvation of mankind, or else there is no hope from God — nothing but confusion, and struggle, and blind alarm, and ultimate despair. Thinking men are everywhere seeing this, this solemn alterna- tive; and nowhere are they seeing it more clearly than in this great country of ours, where, by the sweeping away of old forms of thought, intellectual activity has been stimulated into a boldness and accuracy hitherto unknown among the multitude. Neverthe- less, there are, unfortunately, many whom this alternative is driving off into the blankness of negation, into the darkness and the cold. And why ? Simply because they started in life with a presumption which rules out the claims of the Catholic Church, a presumption instilled into them insensibly from the first opening of their reason — natnel}-, that the old church has been tried and found wanting; that she was cited at the bar of history and human experience and condemned centuries ago. Of Protestantism as such I cannot stop to speak. Protestantism has had its day, and is passing, as all human systems of philosophy or religion must surely pass. It was an illogical effort of the human mind to put itself in possession of revelation without the aid of any authority, and all such fallacies are exposed in the end by the inexorable logic of time. But these clear-headed men of whom I speak, though not Protestants them- selves, are the descendants of Protestants, and they are suffering from the mistakes of their forefathers ; they have inherited what has been well called the Protestant tradition. And they form a large portion, and, let me most willingly say it, some of the best material of this our republic. To such as these, as well as to my Catholic brethren, I would address myself. We often say that we are passing through a period of crisis, and that great events are hastening to their solution. The truth is, the world is always in a period of transition, and always on the brink of something new. Nevertheless we may safely say it, the present age is one of unusual and momentous hesitation. Old things have passed away — what shall be the resultant of the new forces which have already gone into operation ? Whether to be or not to be Christian, this is the question which is confronting our modern society; this is the problem which is being silently worked out in many minds, which looms up behind all political quarrels, and lies deeper than all social questions or the disputes of capital and labor. Whether to go off into final apostasy, or to cling still to the shreds of hope which flutter towards us from the torn garment of the past. Oh, the choice is a cruel one! and, I believe it, there are many who, DEDICATION OF THE UNIVERSITY. 89 not with inward satisfaction, but rather with dire anguish, find themselves forced by stress of reason into the abandonment of a creed which once was dear and still seems beautiful. O, my brethren, look well to it, for the ques- tion, the choice is not such as you have supposed. To break utterly with the past, and cast it from us as a thing outworn, is folly, is madness. This is not the true philosophy of evolution. Real development implies continuity. And genuine progress, however swift its march, is not a cutting loose from the past, nor a plunging into the darkness. We believe in an evolution more certain, and a development more glorious than any which your modern scientists have dreamed of, because we believe that God is infinite activity, and that the working out of his plans will bring order out of chaos and lead from darkness into light. The problem of the present age is to find some system of thought and action which shall combine perfect stability with limitless progress; and this system is found and can be found only in the Catholic Church. She lays her hand upon the past, with all its treasures ot experience, and all that is good in it is hers; she goes forward to meet the future without fear and with unalterable mien, for it also, with all its untold possibil- Rt. Rev. /Egidius J unger, D. D. Bishop of Nesqually, W. T. ities, shall be hers, to conquer, to inherit, and to possess. And she is all this, and can do all this, because she comes from God, and because the divine wisdom which “reaches from end to end, directing all things strongly and sweetly,” is with her and dwells within her forever. She, the Catholic Church, is the one thing in this world possessed of beauty “'ever ancient and ever new”; she is the prudent house-holder of the Gospel who bringeth from her treasury “things old and new”; she is the bride of the canticle, who sings to her spouse: “The new and the old, my beloved, I have kept for thee” ; she is the holy city, the new Jerusalem, “coming down from God out of heaven, prepared as a bride adorned for her husband,” and of her is heard the great voice from the throne, saying: “ Behold the tabernacle of God with men, and he will dwell with them, and they shall be his people, and God himself with them shall be their God.“ And He who sat on the throne said: “ Behold, I make all things new.” O loveliest vision! O fairest promise! O sweetest word of God, calling us away from our dull despondency, and bidding us look forward into the freshness of the morning, to the day-dawn of that future when our utmost craving for all that is new and Rt. Rev. John B. Brondel, D. D., Bishop of Helena, Mont. Rt. Rev. Nicholas Lemmens, D. D., Bishop of Vancouver’s Island. she organized a new civilization on the wide ruin of the old; she cleared the forest, and drained the marsh, and built the town; she covered Europe with her cathedrals and her colleges; she was the foster-mother of learning and the patroness of art; and all the while she forgot not that which was read}' to perish, but in meekness and voluntary poverty she went her ceaseless rounds of mercy, she entered the hovel, the dungeon, the slave- mart; she ventured forth, patient and alone, into the desert and the jungle, through cold and heat, through fire and martyrdom, pursuing the lost ones of our race even to the uttermost ends of the earth. All this she has done in the past, and much more. And now she is here in the midst of 11s. For a hundred years she has been here, and she is at home in this land. Look upon her, I say, and tell me, what think you of Christ’s church ? Whose spouse is she ? Is her form bent and her forehead wrinkled ? Are her sandals worn, or her garments moth-eaten ? Is her gait halting and feeble, and does she walk with tremb- ling steps ? Think you, forsooth, that she is afraid to trust herself to our new civilization ? that she clings reluctant to the mouldering fashions of an age that has passed ? Oh, see ! her face is radiant and her brow erect and star-lit, and on Most Rev. W. H. Gross, D. D., Archbishop of Oregon City, Ore. beautiful in the perfection of our race shall be wholly realized! Lift up your eyes, and look round about, and tell me, my friends, whether you can discern now in this western world of ours the working of that vitality, that young life constantly renewed, of which I have been speaking. “Behold, I make all things new” — this is the order of the divine operation. The old order changes, and yet God himself changes not. So it is with his church. Her touch transforms, her spirit renews the face of the earth; but she herself remains the same. She is always the same in her character, her mission, her doctrines, her government; for these are all of God. But in her dress, her step and carriage, her mode of dealing with races and nations, she may vary, for in these things she is capable of an infinite adaptability. She proves all things, and holds fast only that which is good; she shakes loose and casts from her that which time has shown to be outworn and worthless; she perpetually dismembers herself, and clad in divine panoply stands forth for combat or for suf- fering. ■ She has waited in the wilderness, and crouched in the catacombs; and from her throne of honor she has ruled the world with more than regal sway; she met the barbarian and curbed his rage; Rt. Rev. A. J. Glorieux, 1). D., Vicar-Apostolic of Idaho. go DEDICA TION OF THE UNIVERSITY. her lips is the smile of peace; her robes are beautiful with variety, and fragrant as with spices; and the step with which she advances is elastic with triumph. Vera incessu patuit dca. Her movement betrays her divinity. She is the daughter of the king. The work which the Catholic Church has accomplished in this country during the century which we are here bringing to a close is the same which she has done in other ages and in other lands, but she has done it in a new way, and in her own way. She has taken hold of new conditions of things and adapted herself to them; and the result of her work is a structure distinctive and typical of the age and country in which we live, and differing from anything that has preceded it, as truly as the church of the middle ages differed from the church of the fathers. And mind you — for this is the point of all my discourse — she has done this, not by any prudence of human forethought, not by any cunning adaptation of policy, but simply because she is a living force, capable of acting in all times and in all places, so that she has become American without ceasing for an instant to be Catholic; and, on the other hand, in endowing us with all that is truly hers, she has not thwarted or crippled, but rather appropriated and vivified, all that is best and noblest in our national character. Therefore, in inaugurating to-day the work of the first American Catholic university, we feel that we are the privileged agents of God in carrying on the operations of his holy church. If you have read history, however slightly, you know, my friends, that the great uni- versities of Christendom were Catholic in their origin. Long before the outbreak of the sixteenth century, the old cathedral and monastic schools had developed into seats of learning, which dotted every land, until the youth of Europe grew into an army of scholastic enthusiasts. Well, therefore, may we feel that in what we behold accomplished this day, there is nothing forced, or rash, or immature. Surely the time had come for such work, and surely it was fitting that the church in America should crown her first century of progress by calling into ex- istence an institution which vindicates once more her claim to an undying vitality. The days of darkness are over; the long winter of poverty and struggle is ended. A brighter era has dawned at last. “ Arise, shine, O Jerusalem, for thy light has come, and the glory of the Lord has risen upon thee ! ” And now, my friends, before we part, suffer me to bring home to your minds the subject we have been treating, and to do so in as brief and earnest a manner as I can. I admit fully that the church makes no claim upon your faith which can compel your assent. It is quite possible to doubt her, to reject her. But are you justified in reject- ing her? Are not the proofs of her claims sufficient ? See, my friend, you believe in God; but God does not compel your belief. He leaves you free to deny him. He does not dazzle and confound your intel- ligence by a full manifestation of his glory. He veils himself, leaving you proof enough for certainty, while the very obscurity wherewith he shrouds himself makes of your faith a virtue. Now I say that as surely as there is a God in heaven, just so surely the Catholic Church is his representative on earth. The evidence in the one case is as abundant, as convincing as in the other. And the proof in either case is not direct; it is cumulative; and let me also add, it is over- whelming. Jesus Christ has said, “Will ye also go away?” And again, “ Blessed is he whosoever shall not be scandalized in me.’’ Wherein lies the secret of this scandal, this offence? It lies in that very self- same thing which is the secret of the church’s life and power. I say it, my friends, with solemn emphasis, the scandal which turns so many backward is the offence of the cross. And it is the cross of Christ, the preaching of the cross, the imitation of the passion, the life of sacrifice, the principle of heroism, which is not merely the church’s inheritance, but which gives her her glorious inspiration and consti- tutes her undying force. Outside of the Catholic Church the doctrine of the cross has faded into a vague tradition. There are many who profess to believe in the Son of God, but the mystery of his cross and passion has become for them a sentimental abstraction or a cold philos- ophy. Oh that those whose hearts can still be stirred by the contem- plation of the most wondrous tragedy the world has ever witnessed might come to learn thaj there exists on earth a kingdom of souls in which Jesus Christ is loved, and worshipped, and imitated with a passionate devotion unknown to them in their forlorn isolation! The life of Christ is the life of his church, but it is a life purchased by suffering and death. He is risen, and is with her still; and as he died and rose again, so she dies with him continually, and rises into a life new and immortal. See! in this nineteenth century she has risen again before your very eyes! Death hath no more dominion over her. THE BANQUET. Following the sermons came the banquet in the refectory under the chapel, while all visitors except those specially invited were enter- tained in one of the rooms on the west side of the hall. As the semi- narians had begun to chant the Veni Creator Spiritus, they were accom- panied by Sousa’s Marine band, which, during the day, played the following programme : Grande Marche du Sacre — “Coronation,” Meyerbeer. Overture — “ Festival;” Leutner. Collocation — “ Tannhauser, ” Wagner. Pastorale — “ Earl of Dunmore. ” “A Summer Day in Norway,” Willmer. “Power and Love” (from “ Redemption”), Gounod. “A Musical Bouquet,” Gasemer. “ A Fairy Tale,” Bach. Chorus — “LaCarita,’’ Rossini. Patriotic songs of the United States. As the guests filed into the dining room they were delighted to catch a glimpse, through the window, of a magnificent rainbow, span- ning the eastern sky, and all considered it a good sign of promise for the young institution. Besides the decorations of green and divers other colors, and of the shields of sister intitutions upon the walls of the banquet hall, were portraits of Cardinals Manning and McCloskey, and over the alcove near which sat Cardinal Gibbons, was the inscription Deus Lux Mca. Cardinal Gibbons had Cardinal Taschereau on his right and Archbishop Satolli on his left. Bishop Keane, the rector, was toastmaster. He said : This is a gathering representative of the whole Catholic world, for here can be found delegates, one might say, from the various quarters of civilization. We assemble to do honor to our country and to pay homage to our Holy Father, Pope Leo, who has ever shown himself the faithful friend of America. We tender our sincere grati- tude in the toast, “To His Holiness, Pope Leo XIII.” We have here his representative directly from Rome in the person of Mgr. Satolli, who will respond. The Papal delegate, Archbishop Satolli spoke in Latin. He said: Rome has been the home of culture and civilization. When the great Roman empire fell, Christian priests saved literature and art, and spread their influence among the barbarians who were our ancestors. Around churches the states were grouped, and here in America Catho- lic missionaries explored the country, followed the courses of the streams, delved into the forests and opened the country to that great civilization which is yours to-day. The conclave which elevated Car- dinal Pecci, on Feburary 20, 1878, to be the pope, manifested a splendid choice. It must have been a great satisfaction to him that the clergy of the entire Catholic world have joined in the present great Catholic events of America, which manifest a unity between the clergy and laymen of the American Catholic Church. God loves America. It is Leo’s feeling that this is true, and he believes therefore, that in America nothing is impossible. Here Bishop Keane arose with a cablegram in his hand. He said: “The Pope thinks always of us, and even now I have just received a telegram, which says: “ ‘The Holy Father sends blessing and congratulation. God bless our Holy Father. ‘Dr. Farelly. ’ ” Bishop Keane continued: “The pope, as Mgr. Satolli says, feels that nothing in America in impossible, and we all feel that the pope is entirely right. God bless our country, and blessings on the president of the United States.” Secretary James G. Blaine responding for “Our Country and Her President,” said: I came to this banquet to represent the United States, not in a political sense, much less a partisan one, and not in a sense in any way to conflict with any church or sect or principle of religion. To the gentleman who proposed the toast, I reply with no eulogy of the president — it is enough to say he stands as the guarantor of the rights of all our people under the constitution. He stands for right and justice, and right and justice will be administered in the United States. Every college in the United States increases the culture of the United States. We have the criticism of an English traveller, who declared America is the most intelligent land in the world and the least DEDICA TION OF THE UNIVERSITY. 9i highly cultivated. Universities will in time give us a great excellence in learning, as the country has now the power and ability to conduct a gov- ernment under which all are equal and under which every church shall have full freedom. Cardinal Taschereau spoke for “Our Sister Universities,’’ eloquently outlining their scope and achievements. He thus gracefully preluded his speech, which was in French : The present is a troublous time for the holy church because of the intense opposition of the potentates of Europe. In this country there is full freedom and there is great comfort in the uni- versal confidence placed in Cardinal Gibbons as the glorious representative of the Catholic Church in America, which church is entirely independent save in its connection with the pope. The strains of “Hail to the Chief” an- Rt. Rev. James Ryan, D. D., Bishop of Alton, 111. Our bishops have been speaking of the weather to-day and the inclement day upon which the cor- ner stone of the university was laid. The presence in such tempestuous weather of bishops from the St. Lawrence to the Gulf of Mexico and from the Atlantic to the Pacific shows this to be an event of more than local significance, in connection with the acceptance of the president and the other gentle- men of our invitation. The bishops of the church strive for religion which upholds the government, and strengthens the government to uphold religion. It ought to be a delight for each to uphold the other. In olden times the church admonished obedience to rulers, when they were even obnoxious. How much more now can it do so where whole- some laws are made to foster the family and better society? A government is pleasing to God when it is in harmony. And how good it is when both clergymen and laymen, each working in his indi- vidual capacity, bring about harmony! I hope God will bless this institution and all who have assembled here. Archbishop Ryan, of Philadelphia, being requested by the cardinal to respond to the toast, “ The Hierarchy of the United States,” which had been assigned to His Rt. Rev. John L. Spalding, D. D., Bishop of Peoria, 111. Eminence, said that the request to speak had come from the cardinal on his arrival President Morton and Mrs. Morton, who were seated opposite the cardinals. With Rt. Rev. John Janssen, D. D., Bishop of Belleville, 111. the president and vice-president there were seated at the cardinal’s table Cardinals nounced the arrival of President Harrison, who was escorted to the dining hall by the vice-rector, Dr. Garrigan. He was seated to the left of Cardinal Gibbons. Then came Vice- Gibbons and Taschereau, Archbishop Ba- tolli, Secretary of the Navy Tracy, Secre- tary of Agriculture Rusk, Bishop Keane, Secretary of State Blaine, Attorney-General Miller, Arch- bishop Williams, of Boston, Secretary of the Treasury Windom, Secretary of the Interior Noble, Archbishop Duhamel, Secretary of War Proctor, Archbishop O’Brien, Archbishop Fabre, Arch- bishop Ryan, of Philadelphia, and Archbishop Ire- land, of St. Paul. The president, called on for a speech, said that he had heretofore avoided speech making on occasions of this kind, and begged the assemblage to allow him simply to thank them for their kindly greeting. Cardinal Gibbons then said : We have all been more than anxious for the visit of the president, the vice-president, and mem- bers of the cabinet, who have honored the uni- versity by their presence. They assure us of their sympathy for every cause to promote the religion and morality of the people of the United States. Though there is no union of church and state in any sense, the people have always upheld religion. Most Rev. Patrick A. Feehan, D. D., Archbishop of Chicago, 111. Cathedral of the Holy Name, Chicago, III. at the university a few hours ago, and that in the meantime he (the archbishop) attended the opening ceremonies, and had little time to think. He narrated the incident of one of the IVench generals, having written a play which was not successful, some of the courtiers of Napo- leon, and even the great emperor himself, rather twitted him on the subject. “ Sire,” replied the general, “it is an extremely difficult thing to write a play. ” “Certainly it is,” replied the emperor; “but it is not a difficult thing not to write a play.” Under the present circumstances, he should be happy to select the more prudent course of not making a speech, but for the urgency of His Emi- nence. The archbishop then alluded to our Lord as the great model bishop of our souls, as he was the universal model for every station in life. Our highest ideal of a secular man is expressed by the term gentleman — one gentle, yet manly; manly, yet gentle. These two classes of qualities met in the humanity of our Lord, and should meet in the Christian bishop. But as there are no two things 92 DEDICA TION OF THE UNIVERSITY. in nature alike, and each man has his individuality, which he should act out according to reason and religion, without trying to be some other man, so the quality of gentleness will become more visible in some and that of manliness in others. Bishops are no exception to this rule ; not that the manly are not gentle, nor the gentle not manly, but the distinguishing individuality will thus classify them. Some bishops have gentleness as a “Christian Heritage” coming down with “The Faith of our Fathers”; and others have the quiet, mossy surface beneath which is the solid rock, and their motto might be, Dominus Petra Mea, “the Lord is my rock. ” Others are naturally brave, and, when necessary, aggressive, have to fight the battles of the church, and even if not always successful these defeats are triumphant ones, like that of Thermopylae. He spoke of the devoted bishops who stood bravely at their posts in the time of the yellow fever, and though subsequently relieved of their dioceses, and promoted to higher places, went back in the hour of pestilence to aid the priests of their former diocese. “Such men,” he said, “would lift their mitres as the twenty- four elders lift their crowns, before the throne.” He spoke of the great busy bishops who had been battling with the difficulties of new surroundings, whose zeal no man could attribute to anything but the Pentecostal inspiration of the apostles, and who certainly are not mere “consecrated blizzards,” nor men filled with “new wine.” (This allusion was at once fixed by the audience on Archbishop Ireland, of St. Paul.) Others there were who physically and intellect- ually represented great cities— represented them in everything except retiring modesty. For whilst the bishop was modesty itself, the modesty of the city was certainly not visible to the naked eye. Others again were noted for consummate prudence, which, though a cardinal virtue, was not to be monopolized by the sacred college. Prudence regulates all the virtues, which, like spokes of a wheel move around the “ Hub.” So with this class of great bishops. Archbishop Ryan continued in this strain for some time, then alluded to the distinguished visitors present, and to the great occasion which called forth this magnificent demonstration. John Boyle O’Reilly responded to the toast “The Press, the Co-educator of the World,” in a poem: FROM THE HEIGHTS. “ Come to me for wisdom,” said the mountain; “ In the valley and the plain There is knowledge dimmed with sorrow in the gain; There is effort, with its hope like a fountain; There, the chained rebel, passion, Laboring strength, and fleeting fashion- There, ambition’s leaping flame, And the iris-crown of fame. But those gains are dear forever Won from loss and pain and fever Nature’s gospel never changes; Every sudden force deranges; Blind endeavor is not wise: Wisdom enters through the eyes; And the seer is the knower, Is the doer and the sower.” “ Come to me for riches,” said the peak; “ I am leafless, cold, and calm; But the treasures of the lily and the palm — They are mine to bestow on those who seek. I am gift and I am giver To the verdured fields below, As the motherhood of snow Daily gives the new-born river. As a watcher on a tower, Listening to the evening hour, Sees the roads diverge and blend. Sees the wandering currents end Where the moveless waters shine On the far horizon line — All the storied past is mine; All its strange beliefs still clinging; All its singers and its singing; All the paths that led astray, All the meteors once called day; All the stars that rose to shine — Come to me — for all are mine!” “ Come to me for safety,” said the height; “ In the future, as the past, Road and river end at last In the bosom of the ever waiting sea. Who shall know by lessened sight Where the gain and where the loss In the desert they must cross? Guides who lead their charge from ills Passing soon from town to town, Through the forest and the down, Take direction from the hills; Those who range a wider land Higher climb, until they stand Where the past and future swing Round them like an ocean ring; Those who sail from land afar Leap from mountain top to star. Higher still, from star to God, Have the spirit pilots trod. Setting lights for mind and soul, That the ships may reach their goal. ‘ They shall safely steer who see; Sight is wisdom. Come to me!” Cablegrams were then read by Bishop Keane, as follows : Paris, November 13. — I deeply regret not being able to be with you. My heart shall always be with you. Mary Gwendolen Caldwell. Paris, November 13 — Heartiest congratulations and most earn- est wishes for your success in your great work. Lina Caldwell. . Rome, Italy, November 13. — A thousand sympathetic compli- ments for the magnificent work consecrated to-day. Princess Borghese. Rome, Italy, November 13. — Accept our heartiest congratula- tions and wishes for great success. Students of American College. The guests invited to the banquet were : President Harrison, Secretary Blaine, Bishops Wigger, Maes, Gallagher, Rademacher, Conroy, Flasch, Northrop, Richter, Glorieux, Archbishop Salpointe, Thomas E. Waggaman, Bishop de Goesbriand, Mile, de Meaux, Bishop Hennessey, Senator Kernan, Miss J. Riggs, Michael Jenkins, M rs. Hoguet, Senator Dolph, Bishop Muller, Bishop Loughlin, Vicomte de Meaux, Mrs. Mifflin, John Boyle O’Reilly, Bishop Fitz- gerald, Major Byrne, Bishop O’Hara, Mr. Varas, Bishop Ryan, Mr. Justice Lamar, Bishop O’Reilly, Bishop Keane, Archbishop Williams, Secretary Windom, Bishop Virtue, Archbishop O’Brien, Secretary Proctor, Archbishop Fabre, Secretary Tracy, Archbishop Ireland. Postmaster-General Wanamaker, Vice-President Morton, Archbishop Satolli, Cardinal Taschereau, Cardinal Gibbons, Archbishop Duhamel, Secretary Noble, Secretary Rusk, Archbishops Corrigan, Feehan, Gross, Elder, Ryan, Riordan, Heiss, Janssens, Montes D’Oca, Bishops Fink, Wadhams, Seidenbush, O’Connor, Chatard, Vertin, O’Farrell, Dwenger, Gilmour, Kain, Moore, McMahon, Brondel, Watterson, McIntyre, Lafleche, Cleary, Lorrain, Phelan, Rogers, Walsh, Bour- gade, Gravel, Miss Dana, John Lee Carroll, Capt. Meade, Miss H. Dana, J. H. Regan, Mrs. Montgomery, Joseph Borizan, Gen. Rose- crans, Miss Mason, Count D’Arschot, Col. Berrett, Mrs. Morrell, Mr. Childs, Miss Drexel, Eugene Kelly, Commissioner L. G. Hine, Hon. L. E. McComas, Martin F. Morris, J. W. Jenkins, Hon. Barnes Comp- ton, Hon. H. Mercier. After dinner all adjourned to the parlor, where, together with an illuminated address, Mgr. Gadd presented to the directors of the uni- versity the bust of St. Thomas Aquinas from the colony of Catholic English and Irish in Rome. Bishop Keane accepted the gift with thanks, and after an address in French by Vicomte de Montalem- bert, on behalf of the universities of Paris and Lyons, Mgr. Benjamin Paquet, rector of the Laval University of Quebec, gave to Bishop Keane the diploma conferring upon him the degree of doctor in divinity. In French, he said : “ I am happy in conferring the degree of doctor of divinity upon the university’s distinguished rector. It is not given because you need or require it, as you know- full well, but it is conferred as the honor in which you are held, and a token of our best w-ishes, and to convey to your mind that in the extension of intellectual pursuits and the promotion of study the United States are annexed to Canada already. Receive, then, the annexation papers.” DEDICATION OF THE UNIVERSITY. 93 The address sent with the bust is as follows: To the Right Reverend Bishop Keane, Rector of the Catholic University of Washington My Lord Bishop: In presenting, on behalf of the Catholics of Great Britain and Ireland in Rome, this marble bust of St. Thomas Aquinas to the Catholic university of Washington, through your lordship, its first rector, we, the members of the presentation committee, desire to express the deep interest which we feel in your great under- taking, and our most ardent wishes for its success. The privileges granted to the new university by the Holy See are a fresh proof of the paternal charity and wisdom of the sovereign pontiffs, who, in desiring the conversion of all men to the true faith, have endeavored also to provide them with a solid and enlightened education — an education including all the cultivation of which the human mind is capable in philosophy, theology, science, literature, and art. Such was the education intro- duced into England by St. Gregory the Great, who sent St. Augustine to preach the Gospel to the English people; it had been introduced 170 t ears before among the Irish and Scotch by St. Celestine, and the same stream of Christian learning, ever flowing from its We are, my lord bishop, with profound respect, your lordship’s faithful and devoted servants, Tobias Kirby, Archbishop of Ephesus; Edmund Stonor, Archbishop of Trebizond; James A. Campbell, Rector of the Scots’ College; William Giles, Rector of the English College. Elizabeth Herbert, of Lea, Alexander G. Fullerton, Kenelm Vaughan. The following address was presented by Mgr. Gadd, from the professors of St. Cuthbert’s Col- lege, Ushaw, England: St. Cuthbert’s College, Ushaw, Durham, England, November 3, 1889. My Dear Lord: On occasion of the solemn inauguration of the Catholic university of Washing- ton, I desire to convey to your lordship, in the name of my fellow-professors, and my own, our warmest congratulations and heartfelt joy. For more than a quarter of a century, the establishment of a Catholic university has occupied the minds of their lordships, the bishops of the United States. For they felt that the intellectual needs of their country could only be adequately met by a seat of the highest learning, a nur- sery of literature, art, and science, similar ■ Rt. Rev. Lilian C. Flasch, D. D., Bishop of La Crosse, Wis. infallible source, has continued to this day, and has now brought to the United States of America the Catholic university of Washington, which is destined to fill a great place in the history of the English-speaking races throughout the world. But, besides the expression of our deep inter- est and ardent wishes we desire by this presenta- tion to draw closer, under the glorious patronage of the angelic doctor, St. Thomas, the links which already bind us together; so that we, who are mem- bers of the same Christian family, and of kindred blood, may become more and more united in faith, hope, and charity. With this pledge of our brotherly love we offer to your lordship our heartfelt congratulations on the centenary of the foundation of your noble episcopate, which, springing from a single see, overshadows at this day with its pastoral care your vast commonwealth. The sentiments which we have briefly ex- pressed are, we do not doubt, abundantly shared by your lordship, and we feel sure that in ac- cepting our humble offering your lordship and the university will look less to its intrinsic value than to the spirit of Catholic unity of which it is a proof. Most Rev. Michael Heiss, D. D., Archbishop of Milwaukee, Wis. Rt. Rev. Ignatius Mrak, D. D., Resigned See of Marquette and Sault Ste. Marie, Mich. Rt. Rev. John Vertin, D. D. Bishop of Marquette and Sault Ste. Marie, Mich. to those which have been the glory of the Catholic Church in every age and country. By the inauguration of the Catholic uni- versity in the metropolis of America their ardent wishes are now to be realized, and this long- felt want supplied. It is hardly possible to over- rate the importance of this noble and glorious work, stamped as it is with the seal of our Holy Father, Pope Leo the thirteenth, and destined, under the blessing of God and his vicar, to bring forth fruits of inestimable value both to the church and country of America. May the young men of America be impressed with a laudable ambition of profiting by the ad- vantages now offered them; may they be led gladly to enter a sanctuary, from which the light of true doctrine will radiate, and where education will be the handmaid of religion. Your lordship’s devo- tion to the great cause of religion and education has led to your being selected as the rector to pre- side over and shed the lustre of your learning on the new university. Naturally you would have shrunk from so weighty and responsible a task; but in this you have cast aside your own wishes, and cheerfully obeyed the voice of him, to whom are committed the keys of the kingdom, and the oversight of Christ’s flock. In a work undertaken Rt. Rev. Fredric X. Katzer, D. D. Bishop of Green Bay, Wis. 94 DEDICATION OF THE UNIVERSITY. in this spirit, your lordship has every reason to feel that the hand of God is with you. Allow us then to join with the rest of the Christian world in congratulating you on this memorable day, the thirteenth of November, and on wishing^success to the great work you are inaugurat- ing. It is our earnest and heartfelt prayer that God may bless and prosper this work. And that he may preserve your lordship in health and strength for many a year to encourage and guide the youth of the Catholic university of Washington in the paths of virtue and learning. With kindest regards and renewed good wishes, believe me, my dear lord, your obedient and faithful servant, James Lennon, President. His Lordship, Bishop Keane. Mgr. Gadd also presented the following letter from St. Bede’s Col- lege, Manchester, England : To the Right Rev. Joint J. Keane, Bishop of lassies. Rector of the Catholic University, Washington : The rector, professors, and students of St. Bede’s College, Man- chester, take advantage of the happy circumstance of the presence of their vice-rector at the inauguration of the Catholic university of America, to respectfully present to your lordship their sincere con- gratulations upon this most auspicious event in the history of the Catholic Church in the United States of North America. The erection of the Catholic university is the glorious crowning of the marvellous record of progress and development which under the blessing of divine Providence has unrolled itself during the brief course of a century in the great republic connected by the triple bond of blood, and speech, and faith with the Catholics of these islands. Nothing that affects the welfare of the church in the United States can be indifferent to the church in this land. But the great question of Catholic education, the most vital question affecting the church of the present day, is above all the one which most deeply stirs the sympathy and interest of all those who are in any way practically engaged in it. In thus completing the noble edifice, by the erection of the supreme academical institution of a great national alma mater, the Catholics of the United States are setting example, which we in England at present may only admire at a distance, but which we may fondly hope some day to imitate. A Catholic college like ours, which is entirely devoted to the work of modern and commercial education, may claim a special right to watch with deep and sympathetic interest the Catholic educational work of a great country, so eminent amongst the nations for its pro- gressive spirit, the vigor of its energy and enterprise, the fertility of its inventive resource, and above all for that frank and unreserved liberty, under which the church is left free to expand her energies and devote the fulness of her strength to the healing and helping of peoples. Thomas Canon Wrennall, Rector; Mgr. Gadd, Vice-Rector; Michael A. Sullivan, Prefect of Studies; Cornelius W. Pool, Prefect of Discipline; L. C. Casartelli, M. A., Ph. I)., Librarian; James Moyes, Senior Professor. In the name of all the professors. Ramon Mandiola (Censor), Santiago, Chile; Herbert Sale, Man- chester; Chas. Burgoyne, Liverpool; Frank Rooney, London; Arthur Cownick, Dundalk; Jos. McAvoy, Glasgow; Edw. 4 ". du Vivier, New York, U. S. A. ; Frank Gransaull, Port of Spain, Trinidad, B. W. S. In the name of all their fellow-students. OPENING OF THE UNIVERSITY. At five o’clock in the afternoon the exercises inaugural of the university course, for about fifty students were ready, were held in the main hall. The choir sang Veni Sancte Spiritus, the students’ choir Orcmus pro Pontifce Nostro Leone. Cardinal Gibbons offered a brief prayer and conferred medals from the pope upon Bryan Hanrahan, the contractor for the brick and stone work of the build- ing; Mr. E. F. Baldwin, the architect; and E. Brady, the superintend- ent; and Bishop M. J, O’Farrell, of Trenton, N. J., made an oration in English, and Mgr. Schroeder, professor of dogmatic theology in the university, one in Latin. The prelates and other guests then proceeded to the university hall for the closing exercises. The cardinals, some of the archbish- ops and senior bishops, and the orator of the day, the Rt. Rev. M. J. O’Farrell, of Trenton, N. J., had seats on the platform. The hall itself was jammed, as was also the neighboring corridor. The presidential party, with the exception of Secretary Blaine, left before these closing exercises. Cardinal Gibbons made a brief prayer. Then Bishop O’Farrell, taking his text from Joshua, fourth chapter, sixth verse: “ What mean ye by these stones?” and after a brief but happy application of it to the event of the dav, said: bishop o’ farrell’s oration. With your kind permission I will try to show that religion has been necessary to the development of science, and that from the his- tory of the Catholic Church in the past we can easily find out whether or not she has put bounds upon knowledge. Knowledge is the light which comes down from the throne of the Eternal. All knowledge must come from him. He is knowledge and truth itself. His attributes are the highest of human studies. Theol- ogy is the queen of knowledge.. All knowledge comes from God and must always agree. We may compare it in a general sense to the growth of a mighty river, which takes in many streams, each bringing its weight of water. Religious knowledge is the stream which comes to fertilize the world. Into it every department of human knowledge brings its portion. Astronomy, geology, medicine, and other branches of learning flow for a time parallel, but if guided properly, will ultimately flow together. Religion can lay down principles upon which human science can build itself. Knowledge shows that God is the foundation of our reason, and that in its own sphere science can render incal- culable service to mankind. We know that religion is necessary even in the lowest forms of human life to direct the intellect. The mariner is never freer to sail than when the compass is under his hand. It can easily be proved that religion is of the greatest utility in every branch of knowledge. Has the Catholic Church any interest in opposing human knowledge ? We can look at the pages of history for an answer. I would ask, after the stormy days of the church’s first three centuries of persecution had passed, what was the result? We see starting up as if by magic, men with great intellects and devoted to the pursuit of learning. In all the ages the church has produced great minds. Human genius has been brought forward to the glory of God and the good of man. When the three centuries were over then came other dark days. The legions of the north came thundering down upon Italy, and the Greek and Roman civilizations were almost dying. The church could not then spare the time to develop her schools, and she called upon a little island in the western ocean ami made it the home of saints and scholars. (Applause.) In the year 430 St. Augustine died, and in 431 St. Patrick went to Ire- land. But it is not for Irishmen to boast of themselves. Our Ger- man brothers are willing to say so many things in praise of us that we hardly need do it ourselves. (Applause.) In the sixth and seventh centuries Ireland sent her scholars over Europe. It is a singular fact that in the land where the Catholic Church was freest religion went so high, and science and knowledge rose high also. There is not an old monastery in Ireland but has its school attached to it. Providence, however, soon afterwards made the Anglo-Saxon race energetic, and England shared with Ireland the honor of being the place where the lamp of knowledge was always kept lit. Then came Charlemagne, But though he founded the University of Paris, when he heard that the Danes were on his shore he shed tears. During the several centuries of barbarism which fol- lowed, the pope sent out missionaries who instructed the people and taught them that the pen is equal to the sword. With what avidity were studies carried on at that time ! There were 30,000 students at the University of Oxford in the time of Henry II. The thirst for knowledge was developed by the care of the Holy See. Then came the age of the great scholastics. Never did men try to go deeper into the human mind than they. Need I tell you of the wonderful discoveries made in these ages- — the compass, lenses, and spectacles, even, which came from the monks? The first work ever printed was a Bible by the Catholic printers of Germany and Italy. One of the most precious of my possessions is a Bible printed in 1475, seventeen years before America ^vas discovered, and let me tell you, eight years before Martin Luther was born. Is it not one of the dearest principles to us from childhood that ignorance is often the mother of sin, and knowledge the child of religion? The Leos in all ages have been friends of knowledge. Leo XIII (applause) is worthy to bear the name, and adheres to the Catholic maxim, that science and religion should ever go together. There can be no conflict between science and religion. Everything in nature is of God. Sometimes we may misinterpret his words. Theologians may do so, but they are not the church — only men, liable to mistake, like all others. Brownson (applause) had perhaps the most independent mind of any man who ever trod the soil of this country. He mistook his r ^ Rt. Rev. Mgr. D. J. O'Connell, D. D., Rector American College, Rome. Rr. Rev. J. J. Conroy, D. D-, Resigned See of Albany, N. Y. V. Rev. Edward P. Allen, D. D., President Mount St. Mary's College, Emmittsburg, Md. V. Rev. J. A. Stephan, Head of the Catholic Indian Bureau, Washington, D. C. V. Rzv. Edw. Sorin, C. S- C., General of the Congregation of the Holy Cross, Notre Dame, Ind. 96 / DEDICATION OF THE UNIVERSITY. premises sometimes, but his logic was always faultless. Did the church ever come out to stop him, even when he did go astray? I can say with Archbishop Ryan that as much as I love the church I love knowledge next. Let us hope that these stones around us will be only the corner stone of a great building where all the arts and sciences will be taught. In the beginning of the second century of our church in America we can give no better proof to American citizens of our love of knowledge than by founding this temple devoted to it, just as the first century was started by founding a poor temple of religion. (Great applause.) DR. SCHROEDER’S ORATION. Eminentissimi Principes, Illustrissimi ac Reverendissimi Praesules, Auditores Colendissimi, Ornatissimi, Si viros summa praeditos elocjuentia, cum ad dicendum venissent, sive loci amplitudine, sive audientium dignitate, immo etiam unius principis adspectu ita conturbatos fuisse accepimus, ut pro magna sua moderatione atcpie modestia silentium sibi imperarent, quo tandem animo ego affectus sim oportet, qui turn virium mearum tenuitatem ingeniique mediocritatem apprime sentiam, turn in ea dicendi conditione sim constitutus, ut, quae singula oratorum animos commovere consueverint, ea mihi sese hodierno die offerant atque obiiciant universa? Non enim in unum tantum principem oculorum aciem converto, sed quotquot sanctae ecclesiae pastores, quotquot nobilissimae huius reipublicae firmamenta, quotquot ornamenta vir- tutum, artium scientiarumque lumina conspicio, totidem mihi consessum principum videor intueri ! Accedit quod adstante lectis- simorum hominum frequentia dicendum mihi est Washingtonii, in ea scilicet urbe, cuius vel ipsum nomen gratae erga patriae patrein tot illustrissimae civitates, amicissimo inter se foedere coniunctae, peculiari quadam observantia prosequuntur ; in sede reipublicae illius, quam sapientissimis legilnis temperatam, mira civium in amplissima libertate industria, in maxima aemulatione concordia florentissimam, non modo ceterae Americae nationes, sed Europa etiam, totus denique orbis non sine quadam invidia admirabundi suspiciunt ! Nonne tandem veterum illud : Ne Iliada post Homerum ! Ne Olynthiam post Demosthjenem ! verissime quis mihi dictum putaverit, quippe qui verba ad vos facere ausim post oratores omnibus nominibus praestan- tissimos omnique exceptione maiores, quorum vox auctoritatis atque eloquentiae plena hisce ipsis diebus, quid dico? immo hoc ipso die, hac ipsa hora vestrum tantopere haud immerito plausum admira- tionemque excitavit? Quare non audaciae tantum, sed temeritatis forem arguendus, _ si coram vobis, eminentissimi, reverendissimi, ornatissimi auditores! dicendi munus ullo modo appetivissem et si plura pluribus persequi in animo esset. Cum vero in hunc locum non conscenderim nisi iis impulsus precibus, quibus reniti nefas, iam ipsa haec obsequentis atque obedientis erga insignem rectorem nostrum voluntatis significatio facile efficiet, ut pauca dicturus nulla apud vos excu«atione indigeam, et contra eximia vestra benignitas atque humanitas meam non mediocriter sublevet ac sustentet infirmitatem. Quid prius dicain solitis parentis Laudibus? Nam profecto, si ullo unquam post ereptos Americae populos e paganitatis tenebris tempore cognitum atque comprobatum fuit, quam paterna Deus O. M. nascentem in his regionibus ecclesiam suam providentia sit amplexus et adhuc amplectatur; quanta sit sanctissiinae religioni nostrae ad maxima quaeque suscipienda susceptaque per- ficienda, indita divinitus vis atque virtus: in iis certe, quos per centum abhinc annos reportatos celebravimus, triumphis; in novo hoc inusi- tatoque, quern hodie agimus, ita haec omnia patefacta sunt, ut nunquam maioribus et illustrioribus argumentis aut illustrata esse aut in pos- terum illustrari posse videantur. Quapropter ante omnia gratias iterum atque iterum persolvemus praesenti praepotentique numini, (juo non aedificante domum, in vanum laborant hominum vel ingen- iosissima consilia, “a quo omne datum bonum et omne donum per- fectum mandatum est nobis in plenitudinem catholicae eius et apos- tolicae ecclesiae. ” 1 Nos vero, quotquot licet immeriti, ad optimos quosque adolescentes altioribus disciplinis informandos hue acciti sumus, fide sollemniter coram vobis, patres amplissimi, data, nostrum illud perpetuo verbum facimus: “Deus lux mea!” 2 altissimisque radicibus in mentibus nostris defixa facem nubis in inquirendo atque docendo nunquam non praeferet magni LeonisXIII senientia: “Con- atus nostros irritos futuros, nisi communia coepta ille secundet, qui ‘Deus scientiarum’ in divinis eloquiis appellatur! ’’ 3 1 Cf. Patres Cone. Lat. sub Martino I. 2 In aedificio insculptum. 3 En- cycl. Artemi Patris. Cf. Constitutiones Catholicae Universitatis Americae, P- 42, 45- Iam vero divini illius ac prorsus ineffabilis amoris, quo coelestis paterfamilias oinnes omnium caritates amplectitur unus, “mensuram bonain et confertam et coagitatam et supereffluentem’’’ 1 dedit insinum illius, quern ad gubernandam universam familiam suam 2 in Petri sede constituit queinque patrem per orbem terrarum sancta colit atque veneratur ecclesia. Nemo tarn pater! hocce verissimo eodemque suavissimo elogio inde a primis rerum christianarum exordiis ad nostra usque tempora grati prosecuti sunt populi Romanos pontifices, qui per urbem et orbem, per oppida et vicos, per tempora et saecula ad instar divini magistri ‘ ‘pertransierunt benefaciendo! ” 3 Nemo tarn pater ! sic in mirabili mundi totius concentu, tot tanto- rumque memor beneficiorum, Petri successores devota coinpellat America! Nemo tarn pater! Sic te, Leo maxime, sollemni hoc faustissi- moque die nostra haec laetabunda salutat academia ! Tu enim, teste dilectissimo cardinali nostro, splendidfssimo illo ecclesiae americanae lumine, tu singulari tua sollicitudine atque pru- dentia “rigasti, quae Pius P. VI plantavit ”! 4 Tu tuae erga nos voluntatis ilium nobis misisti interpretem, quo meliorem, doctiorem atque eloquentiorem non dico invenire, sed ne exoptare quideui potuissemus ! 5 Liceat mihi, illustrissime ac reverendissime summi pastoris legate, carissimorum collegarum meisque verbis hanc abs te expetere gra- tiam, ut amantissimo patri nostros filialis amoris atque obedientiae sensus aperias, quibus imbuti, nullo neglecto artium et scientiarum vero progressu, ex divinis humanisque thesauris “nova proferentes et vetera,’’ magni Aquinatis doctrinam “illustrare, tueri etad grassantium errorum refutationem adhibere 6 pro viribus conabimur. Totius vero nostrae credendi, agendi docendique rationis veluti tesseram quandam Divi Hieronymi luculentissima ilia verba supremo iudici exhibeas: “ Nos nullum primum nisi Christum sequentes, beatitudini tuae, i. e. cathedrae Petri consociamur ! Super illam aedificatam ecclesiam scimus ! Non novimus falsitatis magistros, pravas opiniones respui- mas, ignoramus novatores ! Qui tecum non colligit, spargit. Si quis cathedrae Petri iungitur, noster est’’ ! Sicuti vero, ut S. Cypriani verbis utar, “ Episcopatus unus est, cuius a singulis in solidum pars tenetur, ” 8 ita etiam laus tot fidei victoriis ac triumphis nostris in regionibus adepta, in episcopos redundat, quos in partem sollicitudinis a Romano pontifice vocatos in nobis “Spiritus Sanctus posuit regere Dei ecclesiam.” 9 Quis vero in Americae historia tarn est peregrinus atcpie hospes, qui quanta sint praesulum, quanta cleri populique catholici universi in instituendo hoc lycaeo merita, quot in perficiendo tanto opere difficultates fortiter superaverint, quot labores invicto animo exantlaverint, non legerit vel audiverit ? Quis est tarn remotus, tain inaccessus toto orbe locus, quo munificentissi- mae illius vereque regiae, quam pastores egregii verbo et exemplo in civibus non semel excitaverunt, liberalitatis fama non pervaserit? In vos, reverendissimi praesules, Sancti Augustini, apostolicos priscae aetatis viros laudibus exornantis verba lubentissime transferam: “Isti episcopi sunt, docti, graves, sancti, veritatis acerrimi defensores, in quorum ratione, eruditione, libertate non potes invenire quod spernas. Talibus post apostolos sancta ecclesia plantatoribus, riga- toribus, aedificatoribus, pastoribus, nutritoribus crevit, qui divinae familiae dominica cibaria fideliter ministrantesingenti in Domino gloria claruerunt.” 1 0 Salvete igitur, pastores eximii ! Salvete americani gregis decora atque ornamenta ! Salvete huius academiae firmamenta et praesidia ! Vestram festis hisce diebus intuiti frequentissimam nobilissimamque coronam, vestram admirati “communicationem pacis et appellationem fraternitatisetcontesserationemhospitalitatis,” 1 1 non potuimus nostros cohibere summae laetitiae sensus ; non potuimus non exclamare cum regio propheta: “O quam bonum et quam iucundum habitare tales fratres in unum ! ’ ’ Vos igitur cum Petri sede arctissimo vinculo coniunctos duces sequennir ac magistros; vestra nostra est laus, vester noster est honor. Patrum secuti exemplum “intellectus secundum quern sentimus ” 1 2 tan- quam arrabonem et pignus vobis esse volumus immotam illam “ fidei et sanitatis regulam: ” 1 3 “ Communicamus cum successoribus aposto- lorum, communicamus cum episcopis nostris, quod nulli doctrina diversa: hoc est testimonium veritatis !” 14 Quid tandem quod non catholicos tantum, sed omnes harum civitatum cives, quod universam hanc potentissimam rempublicam 'Luc. vi, 38. 2 Cf. S. Ignat. M. ad Ephes. 3 Act. x, 38. 4 Emus Card. Gibbons in litteris pastoralibus. 5 sc. Rmum archiep. Satolli. ®Encycl. Aeterni Patris. 7 Cf. ep. 15. et 16. ad Damas. *De Vnitate Ecclesiae. 9 Cf. Act, xx, 28. 10 Cf. Aug. cont. Iul. II n. 37. "Tertull. Praescript, c. 20, 21. 12 S. Athanas. or. i cont. Arian. n. 34. 13 S. August, in Ioann, tract. 18 n. 1. 14 Cf. Tertull. Praescript. 1. c. DEDICA TION OF THE UNIVERSITY. 97 uberrimos ex hisce ecclesiae catholicae triumphis fructus essepercep- turos, meo mihi iure dicere posse videor ? Immortale enim Dei miserentis opus, quod est ecclesia, eaque quae ex materno ipsius sinu efflorescunt instituta, quamquam per se et natura suasalutem spectant animorum adipiscendamque in coelis felicitatem, tamen in ipso etiam rerum mortalium genere tot ac tantas ultro pariunt utilitates, utplures maioresve non possent, si in primis et maxime essent ad tuendam huius vitae, quae in terris agitur, prosperitatem destinata . 1 Quid vero hac in re verbis opus est cum facta quodammodo loqui videantur? Nonne hanc ipsam ob causam summi illi viri, qui ad reipublicae nos- trae sedent gubernacula, hodiernum nostrum consessum exoptatissima sua praesentia cohonestarunt atque exornarunt? Nonne id ipsum persuasum est innumeris illiscivibus nostris, qui, licet aliter de rebus divinis sentiant, insignis tamen suae erga nos benevolentiae et exis- timationis baud ambigua signa turn antea praestiterunt turn hoc quoque die praestare non dubitant ? Augeatur igitur et crescat in hisce plagis, coelestibus benedic- tionibus quoquoversus repletis, sanctae religionis amor et reverentia ! Vivat et floreat, Dei O. M. auxilio innixa, deiparae immaculatae, S. Joseph, Divi Pauli, S. Thomae coelitumque omnium patrocinio fulta, academia haec nostra, tain felicibus hodie auspiciis coepta ! Adolescant in ea et ad gravissimas quasque disciplinas exer- ceantur iuvenes ingenui, ut ad sacra praelia valentes quam qui maxime existant ! Clarius in dies clariusque generosissimis Americae populis orbique universo innotescat, quam vera sit, quam aperta, quam sincera senten- tia, aedium harum fronti marmoreis, cordibus vero nostris flammeis iisque nunquam interituris litteris inscripta : “ Deo et patriae ! ” ixi. Convenientque tuas avidi componere laudes Undique, quique canunt vinctopede, quique soluto. —Tib. Oh! mihi quae rerum spectacula laeta novarum Nunc sese obiiciunt! quae nos delectat imago Et mira attonitum replet dulcedine pectus! Scilicet e vastis nostri confinibus orbis Concilium, sanctique patres, sinml agmine facto, Et clari coiere viri, quos inclita virtus Divitiisque suis sapientia diva magistros Efficit, et partum sustollit ad aethera nomen. Plaude, America, bonis summo quam spectat ab axe Luminibus, laetisque Dens confirmat et auget Auspiciis; mecumque, viri, vos plaudite iunctis Laetitiis, meliusque sacris conndite rebus. Lux iam centenis convertitur orbibus anni, Elapsoque dies fortunatissima saeclo Iam redit, in nostris viguit quo condita terris Relligio et pietas, pastoribus undique sacris Legitimo proprias habitantibus ordine sedes, Atque potestatis, Petri quae manat ab urbe, Per certos demum sancito iure ministros. Quis fando memoret manibus quot munera plenis, Quot benefacta Deus, tot iam volventibus annis, Contulerit nobis? quam laetos usque triumphos. Quot palmas, coelo victoria lapsa sereno, Foedere perpetuo nostris effuderit oris? Quam multis lux affulsit divinitus hausta! Quam late Christi nomen cultusque per urbes Montesque et silvas, ac per deserta ferarum Emicuit, pressasque din caligine gentes Eripuit tenebris Christique adiunxit ovili! Pax et arnica quies nostris dominatin' in agris. Aurea libertas quam lex tamen aequa coercet Et regit imperio: foeciinda copia cornu Divitias sine fine parat; prudentia rerum Exirnia hos populos cunctis regionibus aequat. Impietas petulans magis usque magisque fatiscit, Errorum fera turba fugit; fugere phalanges Tartareae, et stygii franguntur sceptra tyranni. Dum quassat ventis insignia sacra secundis Relligio, subigitcpie animos victricibus armis. At nunc ecce novum, revoluto sidere, saeclum Incipit, augurio natum meliore, novoque Ordine, qui rebus ferat incrementa futuris Et libertatis sanctae faustissima dona Provehat in melius; Christi sacra iura propaget, Clarius et veri collustret lumine mentes. Omine propitio superisque iuvantibus, alma Consurgit sedes, studiisque volentibus ardet Tutari sacras coniunctis viribus artes, Iustitiam legesque pias, exemplaque vitae Quae gentes reddant terraque poloque beatas, Et quidquid ratio, quidquicl pia dogmata tradunt Christicolum sanas docuisse fideliter aures. ! Cf. Leoni PP. XIII eneycl., de civitatum constitutione Christiana. Sic deus aspiret coeptis, et virgo secundet Consilium, ut mulcet spes iucundissima pectus Affore mox tempus, plenam sapientia lucem Cum terris America tuis pelagoque refundet, Et Christi imperium cunctis dominabitur oris. Hoc omnes cupimus: vult hoc Leo maximus, afflat Qui primus tantos generosa in pectora sensus; Et quamquam pressus bello vinctusque catems, Proh! scelus et probrum! tamen omnia circumspectat Iinpiger, et populos toto procul orbe remotos Sublevat auxilio, cunctasque informat ad artes Salve, magne pater! duce te, teque auspice surgat Hoc opus, et fructus in longum proferat aevum! Et quae consilio, virtute, et fortibus ausis Iamdudum floret, doctrinae floreat haustu Relligione potens pietate America refulgens Et servet magni nomen per saecla Leonis. Among those present during the day besides the prelates were Joseph Banigan, Major W. C. Barney, Col. J. G. Barrett, Hon. \\ . I). Byman, Hon. H. H. Bingham, ex-Gov. John Lee Carroll, Mr. Yaras, the Chilian minister, Count d’Arschot, the Belgian minister, Senator J. N. Dolph, Hon. C. N. Grosvenor, Rev. T. Hodgson, Dis- trict Commissioner L. G. Hine, Charles E. Hooker, J. W. Jenkins, George C. Jenkins, of Baltimore, Eugene Kelly, of New York, Thomas E. Waggaman, Captain R. Meade, U. S. N. , Prof. Paul Haupt, of the Johns Hopkins University, M. F. Morris, Henry Montgomery, Hon. Louis E. McComas, Thomas McSheedy, Mr. Guzmer, Hon. J. H. Onthwaite, John O’Brien, Hon. P. S. Post, Mr. Preston, the Haytian minister; Rev. W. W. Patton, of Howard University, Hon. Harry Welles Rusk, Senator J. H. Reagan, General Rosecrans, United States army; Judge Richardson, William H. Scott, of the Ohio University; John T. Sinnett, Don de Muruaga, the Spanish minister; Mr. and Miss Drexel, of Philadelphia; Senator John Sherman, Hon. A. Leo Knott, Miss de Meaux, Senator Kernan, Miss Riggs, Michael Jenkins, Mrs. Hoguet, A. R. Spofford, General Truisdell, Mr. Manning, P. D. Zeleden, of Costa Rica; Charles E. Hooker, Miss Emily V. Mason, Abbe Wachelet, of the French frigate Arethuse, Vicomte de Meaux, Mrs. Mifflin, John Boyle O’Reilly and Miss Conway, of Boston; Major Brues, Miss Dana, J. H. Regan, Mrs. Montgomery, Joseph Borizan, Miss Mason, Hon. Honord Mercier, Mrs. Morrell, Col. Berrett, Mr. Murphy, president of Carroll Institute; General Yincent, of the United States army; D. J. Foley, Col. F. W. Kerschner, P. J. Campbell, John Murphy, James R. Wheeler, Robert A. Jamison, Major John I). Keiley, W. J. Onahan and J. M. Duffy of Chicago, C. K. Lord, Henry Spaun- horst, of St. Louis, Joseph Itnbo, Lewis Fusz, Peter L. Foy, F. A. Drew, Amddde Reyburn, Rev. Henry Meuhl, Conde P>. Pallen, of St. Louis; Patrick McEnnis, of Dallas, Tex.; John C. McGuire, Bernard J. York, Thomas H. York, James H. Breen and Daniel Bradley, of Brooklyn; Jas. Fullerton, of Washington; Daniel Dougherty, of New York; District Commissioner Douglas B. Washington, John Kyne, of Washington, and Count Arco. Conspicuous among the large number of the reverend clergy in attendance were thirty-nine fathers of the Society of Jesus, including the provincials of the order, superiors of missions, and the head of nearly every institution conducted by the Jesuits in the United States, as follows : Y. Rev. Jas. A. Campbell, provincial of New York and Maryland; J. P. Frieden, provincial of Missouri; Jos. Sasia, superior general of California mission; J. O’Shanahan, superior general of New Orleans mission; II. Behrens, superior general of Buffalo mission; Rev. David A. Merrick, N. F. McKinnon, R. Holaind, and Thomas Hughes, from St. Francis Xavier College, New York city; John Scully, from Fordham College; J. H. Richards and J. J. Murphy, from Georgetown College; F. Smith and Fr. Ryan, from Loyola Col- lege, Baltimore; P. Cassidy and D. Lynch, from St. Peter’s College, Jersey City; W. F. Clarke and E. Boone, from Gonzaga College, Washington; P. Brennan, from Providence, R. I.; C. Lancaster, from Leonardtown; B. Villiger, from Philadelphia; J. Morgan, from Mary- land; A. Schapman, from St. Xavier College, Cincinnati; E. J. Glee- son, from St. Louis University; M. P. Dowling, from Detroit College: 98 DEDICA TION OF THE UNIVERSITY. E. A. Higgins, F. X. Schulak, and W. H. Hill, from St. Ignatius’ Col- lege, Chicago; H. J. Votel, from St. Mary’s College, Kansas; J. O’Connor and Wolff, from College of the Immaculate Conception, New Orleans; J. Lonergan, from Spring Hill College, Alabama; P. Racicot.S. Brandi, A. Sabetti, M. O’Brien, Jas. Smith, and J. Hedrick, from Woodstock College; L. Van Gorp, of the Rocky Mountain missions; Fr. Pirrick, of the Dakota missions. The ushers, under direction of Mr. D. I. Murphy, were: Messrs. De Lacey, Sohon, Blanchard, Carroll, O’Connor, Lancaster, Mulvey, Soule, Redmond, Coyle, Leonard, O’Neal, Dunn, Merritt, White, Walsh, Harmon, Colbert, McComb, McLedley, Ivin, Jacques, A. J. Smith, Shea, Donnelly, Wilson, Matlett, Healey, Lepley, Crowltin, Snell, Dr. Benson, Sullivan, Taylor, Byrne, Elliott, Woodward, Madigan, Sohon, Sherman, Krane, Malone, Freitek, Byrne, Donnelly, Britten, McGuire, Bird, Caughlan, Wight, Simms, Dunn, Dolan, Halloran, Devine, Fealey, Shoemaker, Morgan, Leonard, Shea, O’Brien, and Kennedy. To the visitors who remained in Washington was given an informal reception at night by the members of Carroll Institute. The Recep- tion Committee were Messrs. Mallet, O’ Farrell, Lancaster, Lepley, and Sullivan. THE ASSOCIATED PRESS. At Washington, as at Baltimore, the Associated Press reports were in charge of a Catholic reporter, Mr. J. P. Boughan, who was brought from Chicago for the purpose by personal order of Wm. H. Smith, the manager. From information obtained from him, it would appear that if at times injustice seems to have been done Catholics in the reports of the Associated Press agency, this is due mainly to the preju- dice of local agents, and is against the general orders issued to all. Where this occurs, the attention of the manager should be called to the injustice. The Baltimore Festivities Probably one of the most attractive features of the celebration was the hospitality shown on all sides to the visiting prelates and mem- bers of the congress. This included a dinner at St. Mary’s Semi- nary Sunday afternoon, a reception by Cardinal Gibbons at the Concordia Opera House Monday night, a reception by Mayor Latrobe and Cardinal Gibbons at the city hall on Thursday, known as Baltimore day, as the visitors were escorted through the city and to a number of institutions, and several dinner parties at private res- idences or hotels. DINNER AT ST. MARY’S SEMINARY. After the Mass at the cathedral on Sunday the prelates were es- corted to St. Mary’s Seminary on north Paca street, an institution that has given a number of archbishops, bishops, and priests to the church, and there they were entertained at the centennial dinner. Those present occupied seats at three long tables extending length- wise in the large hall. Cardinal Gibbons presided at the easterly table, having on his right Cardinal Taschereau, on his left Archbishop Satolli, and the Very Rev. Dr. A. Magnien, president of the seminary, oppo- site him. To the right of Cardinal Taschereau were Archbishops Feehan, of Chicago, and Fabre, of Montreal, and to the left of Arch- bishop Satolli were Archbishops Elder, of Cincinnati, and Duhamel, of Ottawa. While the prelates were in the main hall many of the priests dined in an adjoining apartment. By request of Cardinal Gibbons, Cardinal Taschereau said grace, and after the reading of a selection from sacred Scripture by Mr. Thomas S. Stanton, the major reader of the institution, an elaborate menu was served by caterer George C. Bowen. Toasts proposed by Cardinal Gibbons were as follows: “The Roman Pontiff,” responded to by Archbishop Satolli in Latin; “Canada,” responded to by Ca.-dinal Taschereau; “Mexico,” responded to by Bishops Gillo and d’Oca, “Ireland,” responded to by Archbishop Cleary, of Kingston, Can.; “America,” by Archbishop Ireland, of St. Paul. Archbishop Ryan, of Philadelphia, read a com- munication from Archbishop Walsh, of Dublin, regretting his absence, Mgr. Gadd, greetings from Cardinal Manning, Archbishop Vaughan, and English institutions of learning. Bishop Virtue, of England, spoke briefly, and the Rt. Rev. Dr. O’Connell, rector of the American College at Rome, read greetings from the clergy of Ireland and the following cablegram, dated November 9, from the Pope. It was as follo\Vs: The Most Eminent Cardinal Gibbons, Archbishop of Baltimore, United States of America: Solemnitas qua saecularis erectionis episcopatus Americani me- moria celebrata estmagnae nobis jucunditati fuit. Dum fausta quaeque Americanae ecclesiae ominamur petitam benedictionem peramanter impertimur. Leo PP. XIII. Translated it is: “The solemn celebration of the one hundredth anniversary of the establishment of the American hierarchy has given us cause for great joy. While we wish every prosperity for the American church, we most cheerfully grant it our apostolic benedic- tion.” Archbishop Satolli, the papal representative, in responding to the toast to the Pontiff, said in Latin: I should speak in English, but I am not sufficiently well acquainted with that language. There are no reasons wanting why the Latin tongue, in which I will speak, is not more appropriate on the present occasion. First, because it is universal, and secondly, because it is the language of ancient Rome, whose institutions American people have not only imitated, but even emulated. In the very solemn celebration in the church to-day it seemed to me even as though I were in Rome because of the surroundings. The only thing wanting was the presence of the supreme pontiff, but I can assure you of his presence here in spirit. The present pontiff the moment of his election turned his thoughts to the great American nation, and he was greatly pleased by the religious progress. He saw that the special designs of Providence hung over this nation, and he was fully persuaded of the great progress which Catholicism will still make even under his own pontificate. This church, therefore, be- came the subject of his especial predilection and solicitude, and he seized every occasion to display his love and especial affection for it. In this respect the bishops and all other Catholics who have ever visited Rome have had evident proofs. The Holy Father aimed at having the great national council of Baltimore, and under his protection and apostolic approbation it suc- ceeded not only as splendidly as the others, but even surpassed them. Another proof of his good will he gave the moment he heard of the bishops founding the Catholic university, and not only did he encourage this, but even gave his apostolic sanction to the constitu- tion of the university by a special brief. Finally, in this very year he gave proof of his care by taking part in this centennial feast of the Catholic hierarchy by sending a papal representative. The speaker then continued, and said: “Although the Holy Father finds himself at the present time in the midst of bitter tribulations, he nevertheless finds great relief in the American church. He doubts not that the Catholics of America will not be wanting in the display of their generosity and filial devotion because of that same spirit of liberty they enjoy in their own country; that they will labor to that end, that the pope may once more acquire that independence and liberty which by divine institution appertain to him as sovereign head of all the church and representative of the person and authority of Christ, and under which liberty and independence the power of the free constitutions of the states are founded, are maintained prosper- ous, and their existence secured. Under more favorable circumstances Leo XIII, or whoever his successor may be, will find pleasure some day in visiting in person the great American nation and gladdening it with his presence and purifying us with new benedictions.” Cardinal Gibbons in announcing the other toasts spoke with approval of the sentiments of the apostolic delegate, and reviewed the causes of the rapid growth of the church in America. One, he thought, was the indomitable energy of the early missionaries who labored in the United States, and another the unity and spirit of love and brother- hood which united the American episcopate. Still another was the emigration from Ireland and Germany, which two countries, the cardinal declared he could say without disparagement, had done more to help the Catholic Church in the United States than any others. He alluded to the presence of representatives of Canada, Mexico, and England, and said that whether or not political union with the two first-named countries might be thought desirable, America stretched out her arms to the two peoples and bound them to her heart. Cardinal Taschereau, briefly responding for Canada, said, “Cana- dians have the same faith, hope, and charity as their neighbors in the states. All you here present may be sure that you will be received as brothers by the Canadians.” IOO THE BALTIMORE FESTIVITIES . Bishop Gillo said that “The old and now unfortunate church in Mexico sends congratulations to the young and powerful church in the United States,” and Bishop d’Oca said, “ Numbers increase and decrease, colleges and universities fall as quickly as they have risen, but it is union which brings strength, and obedience which works miracles. May you run from victory to victory and celebrate your second centennial with a body of prelates three times as numerous as you have, to-day.” Responses to the other toasts were brief. The greetings brought by Mgr. Gadd are as follows : To His Eminence the Cardinal Archbishop of Baltimore, and to the Archbishops and Bishops of the United States of America — Mf Lord Cardinal: The brotherly invitation of Your Eminence, and of the bishops of the United States, bidding us, the bishops of England, to share in the joy of the centenary of your great episcopate, demands from us more than a formal acknowledgment. In the name, therefore, of my colleagues, and in my own, I return to you our thanks and our fraternal affection. If by reason of old age or infirmities, or of work or inevitable duties, we are unable to be present or to share your thanksgiving, our hearts will be with you in the unity of the spirit and of the imperishable faith. To you it is given first to celebrate the hundredth year of your pastoral care in the new world of the English-speaking race. When the fragments of the old world fell away from the Catholic unity a new world was ascending above the horizon. The new world now reigns in west and east and south by a world-wide sway of 140 sees. In ten years the church in England will keep its jubilee. St. Augustine of Canterbury in his restored jurisdiction rejoices with you to-day. St. Patrick of Ireland has so large a share in your cente- nary that he may claim it as the fifteenth of his unbroken line. In the greatest commonwealth, and in the greatest empire in the world, the church, Catholic and Roman, deeply rooted and daily expanding, calls the freest races of mankind to the liberty of faith, the only true liberty of man. As in the beginning, so now our divine Master walks among the people, and they know his voice, for he has compassion on the multitude, and they follow him. Pray for us, venerable fathers, as we also pray for you, that the Holy Ghost may send down upon us all, pastors and flock, the early and the latter rain, and may fill us with the love of God and man. I am always, my lord cardinal, Your Eminence’s humble and devoted servant, Henry Edward, Cardinal Archbishop of Westminster. Westminster, Octave of St. Edward, 1889. St. Cuthbert’s College, Ushaw, Oct. 9, 1889. To His Eminence Cardinal Gibbons, Archbishop of Baltimore — Eminence: We, the northern bishops of the province of West- minster, in England, assembled at St. Cuthbert’s College, Ushaw, in our usual annual meeting, desire to express to Your Eminence and to your colleagues in the American hierarchy our most friendly greetings and our hearty congratulations upon the approaching centenary of the American church and upon the inauguration of the Catholic Uni- versity of America, which will so fitly mark the celebration of that century. We look with admiration and joy upon the extraordinary growth of the Catholic Church in the United States; we feel a personal interest in the spread of the faith among millions with whom we are connected either by language and racial affinities or by traditional friendship; we can never forget that it was through an English Catholic bishop that you received succession in the episcopate and that the church of the United States of America is thus in a special way related to our own. We receive encouragement and strength from a knowledge of your success in maintaining and propagating the faith (without which it is impossible to please God) in your new and vigorous republic, and we watch with keen attention your efforts to solve the various difficult problems sprung from the novel conditions of modern society — problems with which we are also called upon to deal. But above all we are impressed by your zeal for a higher educa- tion. We have heard with singular interest of the determination of the American hierarchy to crown their system of Catholic schools and colleges by the erection of a Catholic university. Living as we do in the midst of a world which is agitated by intellectual strife, we feel the extreme importance for Catholics of a course of such higher studies as are proper to a university, while at the same time we are profoundly convinced that a Catholic spirit and a Catholic atmos- phere are as essential for the training and formation of Catholic youth during the university period of their education as excellence in method and brilliance in teaching power. You have been unwilling to compromise the future of the Catho- lic Church in America by attaching your Catholic youth to any of your great national seats of learning, because you knew that these, not being frankly Catholic, would never be places of education for Catholic youth. You have not hestitated, therefore, during the infancy of your church to lay the foundations of a purely Catholic university which shall develop and expand with your growth during centuries to come. We congratulate you upon the lofty ideal, the public spirit, the splen- did generosity which you have found in your Catholic people, and upon the wisdom which has induced you, with the consent and cooperation of all. to begin by founding that portion of a university curriculum which is made up of the various branches of sacred science. For while religion must always be the foundation of a university educa- tion, there seems to be a special reason why higher education in your university should begin with the clergy. The priesthood is- designed by God to be the salt of the earth and the guardian of truth. It would, therefore, appear to be a matter of the highest prudence and forethought, in considering the common weal, to make special and early. provision for the education of a succession of highly trained ecclesiastics whose lives may become consecrated to learning and to the elucidation of truth. They, as a class, will become the most use- ful servants of the republic, because they will, as skilled and well trained men of science, deal with those errors which are ever attack- ing the fundamental truths of philosophy and revelation, and endeav- oring to turn the world back to that worship of nature which Christ our Lord, the Saviour of the world, came to destroy and to supplant. We, therefore, congratulate Your Eminence and our brethren of the great American hierarchy upon the celebration of the centenary of the church of the United States, and we wish you Godspeed in the noble undertaking in behalf of truth and learning on which you are engaged. May it become a worthy memorial of a Catholic people’s gratitude to God for the divine goodness which abundantly blessed them during the century which has just closed; may it become the matrix of their intellectual strength, and the arsenal of natural science and divine truth, and as a beacon, shining brightly over your land, of the fidelity and obedience to blessed Peter and to his holy Roman See. We are Your Eminence’s most faithful and devoted brethren, Thomas William, Bishop of Hexham and Newcastle. Robert, Bishop of Leeds. Herbert, Bishop of Salford. Bernard, Bishop of Liverpool. Richard, Bishop of Middlesburgh. Edmond, Bishop of Shrewsbury. Archbishop Walsh, in transmitting the address of the Irish Bishops, wrote : My Lord Cardinal: I have the honor of forwarding to you with this line the address of the Irish bishops to Your Eminence and the other Catholic prelates of the United States on the occasion of your approaching centenary celebration. It speaks for itself, but it reflects, I can assure Your Eminence, very imperfectly indeed the dee]) feelings of respect and veneration entertained for you, My Lord Cardinal, personally, and for your American colleagues by the archbishops and bishops of Ireland. I remain, My Lord Cardinal, with great esteem, Your Eminence’s most faithful servant, William J. Walsh, Archbishop of Dublin. Address of the Most Reverend , the Archbishops and Bishops of Ireland, to His Eminence , Cardinal Gibbons, and the Most Reverend, the Archbishops and Bishops of the United States of America, on the occasion of the celebration of the centenary of the establishment of the hierarchy in the United States. Most Eminent Cardinal and Venerable Brethren: It would be strange indeed did not the great thanksgiving that now goes up to heaven from the great heart of the American church find an echo from our Irish shores. Ireland rejoices with America, and we, the prelates of Ireland, desire to give expression to that sympathetic joy. Next to the mother of all churches, Rome herself, what ancient church in Christen- dom can claim a better right to share your centenary celebration than the church of Ireland ? At her breasts were you nourished. From her fecundity have children come to you ; prelates, pastors, people has she brought forth and nursed that she might make them your inheritance. Were her voice then absent from your Te Deum you would yourselves, we feel, deplore the loss and the world would justly wonder at her silence. THE BALTIMORE EES Til 7 TIES. IOI We hasten, therefore, to congratulate you, the venerable hier- archy of America, on the splendid proof your hundred years have given of the eternal youth of the Catholic Church. Gigantic as has been the progress of your free, unfettered people, and appalling as has been the swift advance of error in its train, Catholic truth has outstripped all in its rapid spread amongst you, and in the perfect organization of its onward march. The mere numerical increase, how- ever, of your bishops, priests, and people, would be, we know, an insufficient test of the Catholic vitality that energizes the American church. But equal fully to her growth in numbers has been her spir- itual vigor and her deep-rooted fidelity to the centre of Catholic unity, and we who glory in the fire-tried faith and unshaken allegiance of our ancient race rejoice to see in the new land which they have helped so largely to people and catholicize, the same characteristic virtues, the same pledges of devotion to the changeless truth and to its infallible guardian, Christ’s vicar upon earth. While, therefore, the Catholic Church of America, in presence of this wondrous progress, cries out in the words of the psalmist, “Who is God but our God? God who hath girt me with strength and made my way blameless; who hath made my feet like the feet of harts,” we, too, venerable brethren, lift up voices of thanksgiving for all that he has wrought in you, and for the share he has permitted Ireland to have in the grace and glory of your hundred years. Nor can Ireland, who would be partaker in your joy, forget that you, full often through the century just elapsed, have sorrowed in her sorrows and poured the wine of your sympathy and the oil of your generosity into her many wounds. Not without feelings of liveliest emo- tion have we read your words, Most Eminent Cardinal, in the pastoral letter that has just reached our shore. Your Eminence writes: “Thanks to the blessings of an over-ruling Providence, and to the beneficent character of our civil and political institutions, the popula- tion of the United States has grown within a cen- tury from 4,000,000 to 65,000,000 of people, as happy and contented as any that move upon the face of the earth, and, thanks to the fructifying influence of the Holy Spirit and to the liberty we enjoy, the progress of the church has more than kept pace with the material development of the country.” It has been our lot, alas! to see our flocks diminishing under the civil and political insti- tutions of this land, and more than once during the century of your happy progress have you heard from across the ocean the voice of Ireland asking for bread for her perishing children. But we recall these sorrows now only that we may record our people’s gratitude for the generosity with which America has ever answered our appeals, and the full strength of Christian sym- pathy with which she has upheld us in our dis- tress. May God reward with blessings richer than any yet received the bishops, priests, and people, of the American church, andal! their fellow-citizens who, though outside her pale, have yet shared her feelings and rivaled her bounty towards the children of Ireland. To the great thanksgiving with which you close the hundred years just passed you are to add, venerable brethren, another scarcely less illustrious act with which to open the second century of the American church. The Catholic university of America is indeed a mighty name to write upon the first page of the new record. It is an achievement and a promise; it is the fruit of the steady growth of Catholic education in the United States for the last hundred years, and it contains the seeds of yet greater development in time yet to come. We have learned too well in Ireland what it is to be with- out a Catholic university equal to our needs. Year after year have we deplored the disability that either deprived our Catholic youth of higher education altogether, or drove them, in their search for it, whither our blessing could not follow them. From our inmost heart, therefore, we felicitate you on the glorious inauguration of your Catholic university, and we pray that the blessing of Leo which speeds it on its way may guard it through ages yet to come to be a guiding light to the great intellect of America, and the nursing mother of those whose wisdom and whose sanctity will instruct her noble people unto justice. Accept, Your Eminence and Venerable Brothers, these our words of loving congratulation in the spirit in which they are sent. We had hoped that some members of our body would have been able in person to bear them to you. But heavy cares and imperative duties at home have prevented them. Alas, our time of weariness and struggle is not yet passed! You know, however, that our hearts are with you; that mill- ions of our children are around you; and that in their love and loyalty you have a pledge of our devoted attachment to you and to the glorious church and people of the United States — a church and a people to which we now send our salutation and our blessing. Signed on behalf of all the Irish prelates: Michael Logue, Archbishop of Armagh and Primate of all Ireland, William J. Walsh, Archbishop of Dublin and Primate of Ireland. T. A'. Croke, Archbishop of Cashel and Metropolitan of Munster. John MacEvillv, Archbishop of Tuam and Metropolitan of Connaught. RECEPTION AT CONCORDIA OPERA HOUSE. In the Concordia Opera House Monday night, were gathered at Cardinal Gibbons’s invitation about 2,000 ladies and gentlemen to meet the distinguished prelates. The music was by Prof. Green’s orchestra, and Harris was the caterer. Among the first to meet the two cardinals as they entered the hall were Mayor Latrobe and Mayor-elect David- son, who had brief chats with the cardinals before they took their seats on the stage. With them there were Archbishops Satolli, Rior- dan, of San Francisco, Ryan, of Philadelphia, Williams, of Boston, Corrigan, of New York, Heiss, of Milwaukee, Duhamel, of Ottawa, Gross, of Oregon, O’Brien, of Halifax, Janssens, of New Orleans; Bishops Curtis, of Wilmington, Del.; Cleary, of Kings- ton, Can., Moore, of St. Augustine, Fla.; Wad- hams, of Ogdensburg, N. Y. ; Virtue, of Ports- mouth, Eng.; Dwenger, of Fort Wayne, Ind.; Loughlin, of Brooklin, N. Y. ; Durier, of Natchitoches, La. ; Gallagher, of Galveston, Tex. ; Foley, of Detroit, Mich.; Fitzgerald, of Little Rock, Ark.; McMahon, of Hartford, Conn.; McIntyre, of Charlottetown, P. E. I. ; Watterson, of Columbus, O. ; Flash, of La Crosse, Wis. ; Bona- cum, of Lincoln, Neb.; Burke, of Cheyenne, Wy. T. ; Rain, of Wheeling, W. Va. ; Phelan, of Pittsburgh, Pa.; Bradley, of Manchester, N. IL; Maes, of Covington, Ky. ; O. Farrell, of Tren- ton, N. J. ; Van de Vyver, of Richmond, Va.; Glorieux,of Idaho, Bourgade,of Arizona, Montes d’ Oca, of San Luis Potosi, Mex. ; Brondel, of Helena, Mont.; Katzer, of Green Bay, Wis.; O’Hara, of Scranton, Pa.; Lorrain, of Pembroke, Ont. ; Rademacher, of Nashville; Gillo,of Mexico; Mgr. G add, representative of Cardinal Manning. Addresses were made by Messrs. William F. Morris, of Washing- ton, I). C. ; Charles B. Roberts, of Westminster, Md., and Arch- bishop Elder, of Cincinnati. After the speeches the prelates made a circuit of the hall, greeting everybody, and no one received more attention than Chief Joseph, of the Flatheads, and V hite Bird, of the Dakota Sioux, who had come to Baltimore as delegates with the Jesuit Fathers. The Rev. William E. Starr and Mr. James R. Wheeler were the committee on reception, and the ushers were Messrs. James D. Cotter, J. F. Hiskey, J. Dugan, Robert Biggs, J. A. Fink, W. J. O’Brien, Jr., William II. Perkins, Jr., Dr. L. E. Neale, Harry O’Donovan, Dr. Thomas L. Shearer, John L. Cassiday, G. M. Edwards, Charles Murphy, J. D. Moulton, Simon Kemp, Jr., L. Hoffstetter, A. J. Myers, William P. Ryan, J. P. R. Walch, F. Donnelly, E. A. Donnelly, Owen Daily.- Charles Roberts, Jr., Charles Heuisler, Harry Benzinger, Thorn® ; Whalen, Jr., Charles Landers, R. H. Goldsmith, Frank K. Murphy, W. J. Fox, Thomas O’Neill, J. H. Shriver, J. T. Ryan, Thomas J. Foley, W. J. Campbell, Dr. Charles O’Donovan. Among those present were: Charles J. Bonaparte, Judge George William Brown, Judge Phelps, Dr. and Mrs. V illiam Lee, White Bird, Joseph, Sioux Chief. Chief of the Flatheads. 102 THE BALTIMORE FESTIVITIES. Hon. and Mrs. Charles B. Roberts, Mr. Charles O’Donnell Lee, Col. Thomas S. Lee, Miss Pascault, Mrs. George Burns, Mr. Outerbridge Horsey, State Senator Edelin, of Charles county; Mayor Ferdinand C. Latrobe, Mayor-elect Robert C. Davidson, Misses Mary and Nellie Lee, ex-Senator Francis Kernan, of New York; J. J. Casler, the Misses Jenkins, the Misses Foley, Col. William H. Love, Col. Levi Weinberger, Mrs. M. A. Moulton, Miss Minnie Moulton, John M. Lit tig, W. J. O’Brien, John H. Campbell, of Philadelphia; Hugh McCaffrey, Owen Kelly, Joseph A. Dougherty, Wm. J. Power, Phillip A. Nolan, T. M. Dailey, Thomas P. Murgatroyde and Post- master W. F. Harrity, of Philadelphia; Wm. A. Golden, Postmaster J. B. Larkin, T. D. Casey, T. D. Cullery, Wm. Loeffler, and John F. Miller, of Pittsburgh, Penn.; James McComas, Wm. Carroll, Pierre Dugan, R. Stockett Matthews, Mrs. C. C. Shriver, Mgr. Farley, of New York; Louis Benziger, T. J. Larkin, of New York; James David Coleman, supreme president of the Catholic Knights of America; Rev. John O’Shanahan, of New Orleans; Rev. J. J. O’Connor, of New Orleans; Hon. Thomas J. Semmes, Judge Frank McGloin, both of New Orleans; Dr. Reuling, Miss Hettie Pascault, M iss Mary Boone, Miss Lina Hull, Miss Dugan, Hon. James Hodges, Prof. Remsen, and Skipwith Wilmer. SPEECH OF MR. MORRIS. Most Reverend and Right Reverend Fathers: On behalf of the venerable archdiocese of Baltimore, on behalf of its twin cities, on behalf of its devotedly Catholic population, I have the honor to bid you a cordial welcome. (Applause.) When you were last gathered in this city, it was to meet in solemn council, and to perform the duties of wise and prudent legislation that were devolved upon you. You are now assembled to contemplate the lesult of your labors, and the result of the labors of your pred- ecessors for a hundred years, and to mingle your mutual congratula- tions on the great success that has been achieved. ( Applause.) In the long and weary journey from the desert by the sea to the mountains of God, you have reached a noble eminence, where, paus- ing a moment to survey the landscape and to gaze back over the region which you have traversed, you behold a land of beauty reach- ing far away to the horizon’s purple rim — fields of grain and smiling vineyards; green valleys, whose rippling streams have sprung from the blood of your martyrs; plains of waving corn sown by the labors of your confessors; cities of refuge, with radiant temples uprising in their midst, the work of your Levites and your consecrated virgins; and the glorious view may well engage your attention for a moment while you inhale new vigor to take up your journey again to the higher mountains that tower up beyond you, and from which your successor, a hundred, five hundred years from this, will look down upon the hills reached by you, and know that but for your efforts no higher heights could ever have been reached by them. The long panorama of a hundred years is spread out before you. Beyond it reaches the broad expanse of two hundred years of rugged toil and danger, of struggle with the savagery of the wilder- ness, and with the more desperate savagery of man. And still further away, now fortunately no more than a faint streak in the horizon, is the Red Sea of persecution through which we were obliged to pass before we could reach even the wilderness, by which, through thorny paths and devious ways, lay our course to the promised land. Most prominent figures in the landscape are those of our Catholic triumvirate of heroic pioneers — the world-seeking Genoese, the brave and wise and good baron of Baltimore, and the sainted founder of our hierarchy — Columbus, Calvert, and Carroll. But deeds of heroism rise like glittering spires through all the autumn land. And if perchance the tombs of those who have perished on the way are also conspicuous on the hill sides and beneath the weeping willows that line the woodland streams, they also are but monuments that point skyward and bid us onward to the stars. (Applause.) And now that we have reached, not the Nebo from which we may- only view the promised land, but even the glory of Tabor, where, with the chosen three, we can exclaim: “Lord, it is good for us to be here!” with the spirit of the chosen three, we may build us three tabernacles, one to education, one to religious freedom, one to civil liberty. For these three have made the church glorious in America. (Applause.) Gentlemen, there is much in our age and time to shame the patriot and to grieve the Christian — corrupt practices where only honor and virtue should reign: Christian matrimony discarded for pagan divorce; the land honeycombed with the hypocrisies of a dis- honest political economy — the spirit of religion gone from a large part of the people. But if faith is weak, and hope is faint, we have still the greatest of the three, sweet charity, and man is more to man in this, our age, than he has ever been before in all the ages since the great separation of the races on the plains of Babel. It was the Catholic Church that first proclaimed the rights of in- dividual man as against the tyranny of the state, and the rights of conscience as against Csesarism. It was the Catholic Church that broke down the barriers which paganism first, feudalism afterward, and ultimately denominationalism, raised between the nations, and sought to perpetuate against the brotherhood of man. The unity in diversity, the e pluribus unum, which it has ever been the purpose of the church to establish, our young republic has sought to illustrate in its governmental organization; and to the American republic and to the Catholic Church, we think, is justly due the credit of the wonderful development in our age of the feeling of human kindness, as we call it, of the spirit of divine charity, as we should call it. We have built up sovereign states, and broken down the bar- riers of exclusiveness between them. We have welded up nationalities into one, and yet have not sought to eliminate their honest diversi- ties. The individual is free, but he is profoundly reverent to the law. Faith, and hope, and love — faith in God and man; hope in the triumph of the truth and the right; charity that ever respects all rights and ever strives to labor, not merely for the greatest good of the greatest number, but for the general good of all — these are the foundations of our political institutions, and they are the fundamental principles of the Christian religion. Assuredly the century which began with the exaltation of Washington to the presidential chair and of Carroll of the episcopal see of Baltimore — of which century we are here to celebrate the consummation — take it all in all. has evidenced more largely the influence of the glorious sermon on the Mount than any of the ages that have gone before it. Fathers, the germ has fructified. The small mustard seed that was planted a hundred years ago has grown to overshadow the world, and you are here to rest a little while in its shade, while you calmly contemplate the smiling prospect before you. Here, where Calvert planted religious freedom, and Carroll planted the church — where the virgin of Bethlehem has given name to the land, and the heroic organization which bears the name of the crucified Nazarene first reared the cross — beneath the shadow of yon cathedral dome, the mother and the source of all our American churches — within sight of that stately monument which patriotism has raised to the greatest of patriots — you are met to celebrate the first century of the Catholic hierarchy, the consummation of the first century of Catholic eccle- siastical organization in the United States. The old see of Baltimore has gathered all her daughters and all her younger sisters around her, to celebrate her twice-told golden jubi- lee; and her hundredth anniversary finds the successor of Carroll a cardinal of the church, and the vast wilderness which constituted Carroll’s ecclesiastical domain the seat of eighty populous bishoprics, any one of which can number a larger Catholic population than the see of Carroll. From the vineland of the Norseman to the Spaniard’s Golden Gate, the incense goes up daily unrestrained from twenty thousand altars. And daily and hourly our absent brethren are draw- ing nearer to us; and religious dissent is being dissolved in the cruci- ble of sovereign charity and eternal truth. It is in truth an occasion on which to rejoice — this centennial of our hierarchy. It is in truth a day of gladness, such as that great day was, when, after three centuries of desperate conflict with fiery persecution, a red-cross banner, with the legend, In hoc signo vinecs, blazed over the hosts of imperial Constantine; and the world, on which at night the sun had gone down in the darkness of paganism, awoke to find itself universally Christian. In that night the gods of the Pantheon had vanished; on that day the God of Calvary reigned. In this age the idols of the nations have again been broken; and the church suffering is again the church triumphant. The contest which began with Gnosticism in the groves of Antioch and on the banks of the Nile, is drawing to a close with Agnosticism on the shores of the Atlantic. The see of Baltimore draws around her all her children to rejoice with her; but not alone her children. From the country of Las Casas and Lorenzana, from the land of the Montezumas and Hidalgo, comes an episcopal brother to participate in her jubilee; and we welcome him, because he is a brother, however divided from us in language and lineage, and because he wears the badge of Rome that makes us one with him in faith and hope and love. From the banks of the noble St. Lawrence, from the land of Brebceuf THE BALTIMORE FESTIVITIES. 103 and Marquette, come several of your brothers in the episcopacy; and chief among them from the old city of Champlain and Frontenac, comes the illustrious successor of Laval, one whose name is almost as much a household word in the United States as it is in Canada, for the worth with which he bears the pastoral staff, and the dignity with which he wears the Roman purple. Even from England, our mother England, sometimes perhaps not a true mother to us, but now endeared to us by the venerated names of Manning and New- man, comes a worthy and most honored representative of the English hierarchy. And Rome sends to us her pontifical am- bassador to testify to the great interest which the chief of Christendom takes in the wonderful prosperity of the youngest of the churches that acknowledge his spir- itual supremacy. Assuredly we have reason to rejoice and be glad this day. Assuredly it is meet and proper for you, shepherds of the peo- ple, to convene upon this hallowed ground and to sing your hymns of joy for noble work divinely done, and to erect a fitting monument as a memorial to the second century and to all the centuries that are to come of all that has been accomplished by the church during the first century of her organization within the United States. It is meet and proper that the truth which is yours you should seek to perpetuate as the sole satisfactory solvent of all the problems of the age and as the sole corrective for all the ancient errors under new conditions which constitute the sum and substance of all the aberrations of our time. Gentlemen, on behalf of Catholic Mary- land, on behalf of the District of Columbia, on behalf of the descendants of the Cal- verts and the Carrolls, in the name of the republic, in the name of religion, we bid you welcome. (Applause long con- tinued.) SPEECH OF MR. ROBERTS. Your Eminences, Most Reverend and Right Reverend Prelates, ana Reverend Clergy of the Catholic Church: On behalf of my Catholic fellow-citizens of Maryland, I extend to you greetings of most cordial welcome. Full of sincere devotion for the great church of an honorable pride in the distinguished character and abilities you bring to the discharge of every duty, the Catholics of Maryland find, in your pres- ence here to-night, cause for profound gratification. The occasion is, however, one entirely worthy of your presence. Whilst it is a leading purpose of this celebra- tion that great and deserved praise shall be given to the memory of Maryland’s first Catholic arch- bishop, it is an object of no less importance that the principles and teachings which made Arch- bishop Carroll’s life worthy of highest commenda- tion, shall at the close of the century that has enjoyed the blessing of his splendid example be again presented to the consideration and emulation of the world, in the home of the patriot priest and of his distinguished cousin, the signer of the Declara- tion of Independence. (Applause.) Independently of these considerations, nothing could be more appropriate than that you and the distinguished members of the Catholic congress, should assemble in the state of Maryland, whose history is so replete with glorious memories; memo- ries that have clustered around the Catholic Church in Maryland from provincial days to the present hour; that tell of the emancipation of religious thought; that teach the lessons of charity and liberality; that proclaim the fullest liberty of the citizen, restrained only by proper limitations upon criminal license; that inculcate enlight- ened citizenship of the highest order and present to republican institu- tions devoted followers and faithful adherents. Occasions such as the one we celebrate, are in many ways of vast importance. Here at the end of one hundred years, we are paying Most Rev. John B. Salpointe, D. D., Archbishop of Santa Fe, N. M. represent, and Rt. Rev. Nicholas Matz, D. D., Bishop of Denver, Colo. grateful homage to the memory of an honored and dutiful son of the church, whom we best honor in recalling to the respectful consideration of the American people, whom he loved, the teachings of that church, which he faithfully served by devoting to it the best energies of a long and useful life. (Applause.) What beautiful tribute there is to be iound here to-night, in great and magnificent profusion ! AVe have here from the Dominion of Can- ada, His Eminence the cardinal archbishop of Quebec (applause); from the republic of Mexico, we have two of her distinguished bishops (applause); England sends her congratulations through two of her most worthy prelates (applause); and from every section of this fair republic come representa- tives, citizens, and honored dignitaries of the church; there is yet another here, one who comes from beyond the sea, the Most Reverend Archbishop Satolli (long-con- tinued applause), bearing a blessing that welds into one harmonious whole all hearts that have here assembled to bear impartial and merited testimony to the noble life and exalted character of that patriotic citi- zen and dutiful priest, the first Catholic bishop of America, John Carroll. (Ap- plause.) The good which he accomplished in his life time, has been the guide and lesson of a century of activity in thought and en- terprise. It will continue to be an exam- ple worthy of imitation, so long as good citizens have duties to perform, and good priests blessings to bestow. There is a French expression of pith and force, which says: “Pour instruction on the heads of the people; you owe them that baptism.”, If that application is due to the French people, is it not equally due to the American people; especially when viewed in the light of the varied classes to which they belong, and the different nation- alities from which they have been drawn? There can be no doubt about the obligation which rests upon us. as Catholic citizens. Our country not only needs to have instruction poured on the heads of the people, but deeply into their hearts, for we have had in this country some startling experiences of recent years, which clearly demonstrate, that over- stocked heads and vicious hearts are destructive of peace and good order and dangerous to the welfare of the Republic. (Applause.) It is the cry of the madman, who extols liberty on the one hand and demonstrates his love for it on the other, by dealing death to the citizen and destruction to all governmental author- ity. Liberty is unquestionaby an important factor in the progress and happiness of our people, but it must be that liberty which conduces to the good of the citizen and not to the destruction of law and order. (Applause.) Liberty is only a broken chalice, when she plays the demagogue and teaches the citizen to define her prerogative as meaning license without restraint. It all well enough to talk about liberty enlightening the world, for the world is sadly in need of enlightment, but liberty can not teach en- lightenment to the world until she has been herself first enlightened by the chastening influences of Christianity. (Applause.) How is this enlighten- ment to be obtained ? In so far as the teachings of the church are concerned I would say, “By pour- ing instruction upon the heads of the people,” for it is undoubtedly true that we Catholics are not so much judged by what we believe, as by what we are supposed to believe. This is in some measure as true to-day as it was in 1788, when Father Carroll joined his fellow priests in an appeal to the sovereign pontiff for the appointment of a bishop for this country, in which they say, “ AA’e have nothing in view, except the increase of our holy faith, growth of piety, vigor of ecclesiastical discipline, and the complete refutation of false opinions in regard to the Catholic religion." The century just completed shows very conclusively that nowhere in this wide world has the Catholic Church made more gratifying prog- 104 THE BALTIMORE FESTIVITIES. ress than here in the United States, under the benign influence and blessing of republican institutions. This fact certainly does not suggest that the Catholic Church is unsuited to the wants of a republican gov- ernment, or is inimical to its best intererests. Rather, does it not clearly demonstrate that the church has always shown herself to be the steadfast friend of the government, and by her conservative con- duct gained the confidence and respect of its citizens? She has gone her way peacefully and gently, as the dew falls from heaven, and planted the sign of our faith in the homes of the American people, until her children in the republic aggregate a vast multitude of Catho- lic freemen, loyal alike to country and to God. (Applause.) It ought to be understood that we are not troubling ourselves about who first secured to the people of this country freedom from interference in matters of religious belief, nor about other questions of like importance, that have long been settled in our history, yet look- ing to the future, let us earnestly inquire, “Who will go farther than ourselves to defend the priceless heritage of free institutions? ” Let the century now beginning note with candor our course, and enter just judgment thereon. In so far as I have spoken of the life and character of Archbishop Carroll, and of the manner in which he discharged every duty, civil and religious, I have necessarily spoken of a period between which and the present, there lies the space of ioo eventful years. It is no part of the pleasant duty assigned me, that I should do more than pay passing tribute to the honored names of the great archbishops who have during that period graced the see of Baltimore with their exem- plary piety and profound learning. (Applause.) History has per- formed that task. There remains yet to be spoken a word concerning the present and I am sure no one is better qualified to speak for the Catholic Church in America than he whom we are proud to name, His Emi- nence, the cardinal archbishop of Baltimore. (Applause.) I quote the following from his pastoral letter on the centennial: “ We rejoice in the growth of the Catholic religion not for our own sakes only; for that would be a narrow and selfish satisfaction. Our joy rests on broader grounds. We rejoice for our country’s sake, firmly believing that the progress of the Christain faith will contribute to the stability and perpetuity of the government. In this country the citizen happily enjoys the broadest exercise of personal freedom. But the wider the scope of liberty, the more efficient should be the safeguards to prevent it from being abused and degenerating into license. The Catholic Church is the friend of law and order; she is the unholder of legitimate authority, she is the stern opponent of anarchy on the one hand, and of oppression on the other, and by her conservative spirit she is an element of strength to the nation. (Applause.) Indeed, to proclaim loyalty to a government like ours, is, as it ought to be, a spontaneous act of love, as well as a duty to all who preach the' Gospel.” Beautiful and forcible as these lines are, they are but the reasser- tion of the sentiments and principles that have animated the hearts of American Catholics from colonial days to the present time; they are the echoing cadences of a century of Catholic belief, saluting the bright morn of the new century now beginning, in the history of the Catholic hierarchy of this republic. (Applause.) But I have trespassed beyond my limit. In conclusion, I desire to say to all who have come from far and near; from lands of snow and lands of sun, to pay gracious tribute to the memory of a great Marylander, who was faithful to every trust, and expressing the thanks of the Catholics of Maryland for the honor you have conferred upon them by your presence here, I adopt the sentiment, if not the exact phrase of Maryland’s beautiful motto, “We crown you with the shield of our good wishes.” (Applause.) REPLY OF ARCHBISHOP ELDER. Gentlemen: I thank you in the name of the assembled clergy and laity for the words of welcome which you have spoken, and I beg you to pardon a little egotism in a man no longer young, if I thank His Eminence who so deservedly occupies the centre of this occasion for the honor he has done to me, in inviting me to respond to the people of Baltimore. In the presence of so many, so much more able to express the sentiments of your visitors, I recognize that the only reason for his choice is that I glory in being, myself, a Baltimorean. (Applause.) Of the long series of illustrious councils which have graced your ven- erable cathedral, I had my place in the very first in 1829. My boy’s heart was swelled with satisfaction, and I hope with holy faith, as I sat at the feet of the venerable Bishop Rosati, of St. Louis, to hold his mitre. And when for the first time your city was blessed with the building of a holy convent, where, like Moses on the mountain, offer- ing prayers which brought victory to the soldiers fighting in the plains (applause), the Carmelite nuns should offer supplications to God for the men and women fighting the hard battles of life in the busy city, I had my boy’s share in that good work. For your most worthy citi- zen, Mr. Daniel Foley, and I, were the sanctuary boys that served Archbishop Whitfield when he laid the corner stone at the original site on Aisquith street. And on the other hand, after thirty odd years of absence from Baltimore and Maryland, I can claim the char- acter of a guest; and so feel free to utter some words of compliment, made not hollow, but of solid truth. We are not surprised at receiv- ing this warm welcome in Baltimore. Its popular title of “The Monumental City,” testifies how traditional with her is her warmth of heart; which both remembers her patriots and benefactors when they are passed away, and opens the doors of her hospitality not only to the friends who come to visit, but also to the needy who flee to her for shelter. And in this she shows that her hospitality is not of the merely natural order, which entertains friends only for the pleasure of their company, and goes no farther. Her open doors on these occas- ions are but one of the manifestations of her Christian charity; that is, her love of God exercised in loving her neighbor. For she has always been ready to receive the stranger in his necessities, as well as the acquaintance in his friendliness. We may say she inherits this in her blood, for she is the daughter of Maryland, and the Land of Mary was from the beginning like Mary herself, the help of Christians, the refuge of the needy, the comfort of the afflicted. (Applause.) And among the fair daughters of Maryland, your city deservedlv bears the name of him (applause) who infused this spirit into all his followers, and planted it so deeply in the colony he founded, that, although for a long and melancholy interval it was trampled down by the tread of intolerance and injustice, yet scarcely had Maryland gained her independence when the young republic pushed aside the ruthless foot, and the poor crushed flower of sweet charity to all rose agkin to life and beauty because its roots had been set so deep by the first Lord Baltimore. Early in her history your city gave a conspicuous and most hon- orable manifestation of that Christian hospitality which “renders good, hoping no return ! ” When the Acadians were carried off from Nova Scotia in 1755 and scattered, homeless and destitute, among the various colonies, Maryland was one, thank God not the only one, but one of the very few that received them with kindness, and gave them substantial aid. And Baltimore was the only place to furnish them with a comfort which lifted their hearts above the misery and injustice they were suf- fering, and sweetened their condition by a taste of heavenly good things. (Applause.) It was only in Baltimore they obtained the blessings of their religion. The priest of God came to them from Mr. Carroll’s manor of Doughoreghan, and gave them the happiness of assisting at the holy sacrifice of the Mass, and receiving the other ministrations of their religion. And God’s providence afterwards arranged a very beautiful retribution. For just in the place where, by the kindness of Baltimoreans, the holy sacrifice was offered for the refection of those poor exiles, just there now rises the monument by which Baltimore commemorates how God protected herself against the same enemy that had spoiled and driven out the Acadians. The house in which Mass was celebrated stood on the square of the Battle Monument. And reaching beyond their local interests, embracing all our country in their hearts, your state and city were the first in all the Union to erect a monument of grand proportions and of graceful though simple form, like the character of the man himself, to the father of our country — the father who gave it birth by leading our soldiers through discouragement and privation to victory and free- dom, and afterwards contributed so much to give it form and strength, by leading the people through financial perplexities and conflicting interests to the formation of our constitution and the consolidation of our united republic. You were the first to build a monument to Washington. (Applause.) Later on, true to her spirit of hospitality to strangers as well as to friends, Baltimore opened her sheltering arms to the refugees from the revolution in San Domingo. (Applause.) Not only the white people, but the poor negroes who had refused to take part in the mas- sacre of their masters, were welcomed here. And these last showed their sense of this goodness by their exemplary conduct, culminating in the formation under the direction of the venerable Father Joubert, of that religious community which has contributed so much to merit for our colored population the respect of all our citizens, the Oblate Sisters of Providence. And again following her traditions of gratefulness, Baltimore erected, in 1832, a monument, unpretentious indeed, like the lives of those it commemorated, but expressive of her grateful heart, in honor 105 Rt. Rev. Otto Zardetti, D. D.. Bisliop oi St. Cloud. Minn. Rt. Rev. J. B. Cotter, D. D., Bishop of Winona, Minn. Most Rev. John Ireland, D. D., Archbishop of St. Paul, Minn. THE BALTIMORE FESTIVITIES. 106 of the Sisters of Charity who died in the service of the sick during the first and most desolating visit of the Asiatic cholera. Every vis- itor to the beautiful new Catholic cemetery must admire in this mon- ument the devotion of these Sisters, and the grateful spirit of your people. Your city was likewise early in showing her superiority to narrow prejudices in religion. More than sixty years ago, in her celebration of the Fourth of July, she invited Rev. Dr. Eccleston, afterwards one in the illustrious series of your archbishops, then a young priest just returned from his studies in Paris, to offer the public prayer of thanks and supplication for the country. You need not make exaggerated inferences about my own age, when I tell you that it is one of the recollections of my early boy- hood, my standing with my father in the square of the Holiday-Street Theatre on that occasion while the prayer was offered, and the addresses delivered, Dr. Eccleston in surplice and stole, and by his side, the commanding form of his superior, the venerable Dr. Deluol. Your cordial welcome to us then, this evening, and the right princely hospitality that your city gives us on this occasion, does not surprise us when we recall your history. But that' history shows us the higher value of your present manifestations. It is not one beau- tiful flower forced in a hot-house for the occasion ; but it is the splen- did bloom of a stately plant that has been rooted and bearing flowers and fruit in Baltimore since her first foundation. (Applause.) And as the very object of our assembling in Baltimore is to give thanks to God, and to rejoice among ourselves, for the growth that God has given to his works among us, in the past hundred years, our thanks and rejoicing are called forth not only by the increase of our mem- bers, and of our institutions of religion and education, but still more by the growth of charity shown in the brotherly love that commonly prevails among our people, here and everywhere throughout our country. And certainly these historic examples of charity in Balti- more have had their share in diffusing this spirit a spirit that now makes the American people so ready and so liberal to succor the af- flicted on all occasions of need, in calamities from flood and fire and pestilence. With deepest gratitude do I refer to this, for I have had touching experience of its benefits. (Applause.) When the yellow fever was desolating so many of our southern towns, in 1878, copious streams of substantial help, in money, cloth- ing, and provisions flowed down upon us from every part of the north, as if to obliterate, in the waters of charity, all traces that might remain of the bloody strife in which we had been so recently engaged. (Ap- plause.) And Baltimore was conspicuous among our benefactors. Religious animosities, likewise, have grown so disfavored that they have to hide their diminished heads in shame. And the sweet conta- gion of charity has spread still farther. Particularly the mother country has not disdained to rival, and it may be to surpass her daughter, in liberal protection of the rights of conscience. His Em- inence the cardinal archbishop of Quebec, and all our illustrious visitors from the British provinces, bear their willing testimony to this. The government which persecuted and strove to exterminate the Acadians; which 100 years ago was so intolerant of the Catho- lic Church that our Archbishop Carroll was consecrated in the private chapel of Lulworth castle, partly because the function could not be held in any public church- -that same government is now, not only the protector of their religious liberties, but a fostering mother (applause), so that even the invitations to share with us the independ- ence we enjoy, cannot tempt our neighbors from their loyalty. (Laughter.) Now, when we contemplate this beautiful progress, in the last hundred years, of these finer and higher sentiments of humanity among our people and our neighbors, it is a glorious boast for Baltimore that so long ago she took a leading place, and held it so steadily in this forward march of heavenly charity. And, therefore, good friends of Baltimore, we not only thank you for this warm reception, but still more we congratulate you on your large share in the progress we are celebrating. And we join you in praising God that he gave to your forefathers and yourselves the spirit which has made your city deserve to be the scene of this centennial. And let us all join hands and hearts to practise in the future what has been so rich of blessing in the past. The inheritance that we have received from the century that is gone, let each one of us resolve to hand it down, as far as may be allowed him, in the century that is be- ginning, hand it down with undiminished force and unblemished beauty, by his own good exercise of all these virtues, so that they who shall celebrate the next centennial may look back, as we now look back, with gratitude and emulation. (Applause.) And let us add the prayer, that whereas all these good things, for which we now rejoice, are given by God for no other end but that they may help us to know him, and love him, and serve him in this life, and be happy with him forever in the next, may we all' be so faith- ful in this good use of them, that when the next centennial shall be celebrated, we may be with God, offering to him the thanksgivings and the supplications of the people and the guests of the Baltimore of 1989. (Applause.) While the reception was in progress, the whole city was doubly illuminated, to the delight of thousands who could not go to Concordia. From the cathedral as a centre, churches, institutions, and private residences gave forth brilliant effects in gas, lanterns, and electric lights, and a great glow seemed settled over the city and penetrated the darkness of the suburbs. Among the institutions and churches illuminated were the cathedral, the cardinal’s residence, St. Alphon- sus’ church, Loyola College, St. Ignatius church, St. John’s church, home of the Little Sisters of the Poor, academy of the Visitation, Calvert hall, St. James’ church, St. Paul’s church, St. Wenceslaus’ church, St. Lawrence’s church, St. Joseph’s church, church of the Holy Cross, Corpus Christi church, Immaculate Conception church, St. Michael’s church, Notre Dame academy, St. Patrick’s church, St. Leo’s church, St. Mary’s seminary, St. Monica’s church, St. Pius’ church, St. Martin’s church, St. Joseph’s industrial school, house of the Good Shepherd, and the church of the Fourteen Holy Martyrs. THE TORCH LIGHT PARADE. This began at half past eight o’clock on Tuesday evening, the 1 -2th, and the last man had not finished until long past midnight, the four miles’ march up Broadway, to Baltimore street, to Charles, to Cen- tre, to Calvert, to Madison, to Eutaw, to Baltimore streets. Along this route little space was left on any of the sidewalks, so great was the outpouring of the people. It is safe to say that one-half of the population of Baltimore witnessed the magnificent spectacle of gaily attired bands, seventy in number, 30,000 men and boys on floats, horseback, in barouches, omnibuses, wagons and daglins, or afoot. Every man of them carried a lamp, flash light, Bengal light, or lantern, and in some of the wagons were calcium lights which threw colors upon the mass of smoke rising from the burning Greek fire all along the line. The greatest crush was at the cardinal’s residence on North Charles street. On the right of the entrance was a stand filled with prelates; on the left a stand filled with priests and seminarians, and every available inch of space in the street, on the sidewalks, or at neighboring windows was occupied by humanity. Cardinal Gibbons viewed the procession from the front steps and showed his appreciation of the floats and transparencies, the American colors carried by those in line, the music of such organizations as Itzel’s Fifth Regiment band, of Baltimore, Sonsa’s Marine band, of Washington, the Naval Acad- emy band, of Annapolis, La Salle Academy band of boys from Phila- delphia, as they played “Maryland,” “Dixie,” “Star Spangled Banner,” “Marching thro’ Georgia,” “Hail, Columbia,” and other strains, the evolutions of uniformed knights, Catholic Total Absti- nence Society, Catholic Benevolent Legion, Young Catholics’ Friend Society, parochial, benevolent, library, and college organizations. Cardinal Gibbons had near him Cardinal Taschereau, Archbishops Corrigan and Satolli, until the cool air compelled him to go to the bay window above the door, where he watched the procession to its end. Mr. James R. Wheeler was chief marshal of the parade, and had as his aides General Bradley T. Johnson, Captain William I. Rasin, M. O. Shriver, Dr. Chas. S. Grindall, A. K. Shriver, John E. Grin- dall, Captain Frank X. Ward, Hon. J. F. C. Talbott, M. F. Connor, George W. Riddlemoser, John V. Johnson, Colonel Lawrence B. McCabe, Captain Winfield Peters, W. O. Sollers, Wm. F. Wheatley, AY. T. Kelly, S. D. Richardson, E. J. Hanrahan, J. W. Sasscer, J. B. Hanrahan, John J. Duffy, John T. Murphy, N. Kohlerman, Tristan Du Marias, Jas. J. McCann, Thomas J. Rooney, Thomas M. Hanson, Robert Biggs, Joseph A. Grindall, Edward A. Donnelly, M. B. Brown, Chas. Kettlewell, Joseph R. Stonebraker, W. H. Fitzgerald, D. L. Thomas, Capt. D. B. Taylor, William J. Donnelly, Jeff. J. Walsh, C. THE BALTIMORE FESTIVITIES i°7 G. Dixon, of Pittsburgh; Patrick Gaierty, J. E. Keenan, Pa-trick Corbitt, Owen Daily, Jno. W. Carr, P. J. King, Thos. F. Shriver, Thos. J. Hanly, John Moylan, Jr., Jos. F. Connor, John M. O'Hara, P. R. Welsh, Martin Healy, Wm. J. Groeninger, N. Wunder, D. J- Bevan, T. Joseph Kelly, Colonel S. J. Lanahan, Thomas Foley, A. W. Goodall, Henry S. Jenkins, H. H. Bottomer, 1 ). H. Lucchesi, August Simon, E. B. Dixon, Colonel George R. Gaither, J. L. Farnan, Townley Robey, Samuel G. Lancaster, Colonel William Norris, Joseph M. McCann, J. T. Mason, John Graham, Jas. MacAvoy, Jos. MacAvoy, J. J. Nunan, Jas. Carroll, J. W. Edwards, Capt. W. C. Dunn, Joshua Thomas, D. N. Henning, of Westminster; P. Rodg- ers, Daniel A. Boone, General F. J. Allen, of New York; Solomon Straus, W. E. Messersmith, H. J. Goldsborough, Albert T. Myer, Dr. William Lee, W. II. Monogue, of Washington; H. W. Sohon, of Washington; Charles A. Phelan, Dr. Thos. Shearer, Frank C. Reese, Thomas A. Whelan, B. J. Coyle, of Washington; P. J. Farmer, J. T. Farmer, Peter A. Kelly, R. Rt. Rev. Francis Mora, D. D., Bishop of Los Angeles and Monterey, Cal. examiner-in-chief, all of Brooklyn, and Daniel A. Boone. In another carriage were from the supreme council of Brooklyn, John Rooney, Thomas H. York, Thomas Cassin, and Robert Myham. In another carriage were Father M. P. O’Connor and Dr. J. B. Richmond, of New Jersey, Judge Frank McKenna, of Queens county, Long Island, and James H. Breen, of Brooklyn, N. Y. In another carriage were the state council of New Jersey, Alfred V. Harding, president; P. W. Connelly, vice-president; Thomas Gallagher, and James Hart. Dubois Council, of New York, C. B. L. , Ed. Fagan, marshal ; 350 men. Catholic Benevo- lent Legion, from New Jersey, marshalled by A.V. Harding; 200 men. It was represented by two councils, St. Peter’s and Royer’s, from Brunswick, two others from Elizabeth ; Father Kelly Council, from Bergen Point; two councils from Newark, one from Greenville county. Connecticut was represented by Mr. Martin Kane, whose council is No. 44 C. B. L. Concord Coun- cil, 50 men ; Wm. H. Martin, marshal, of Brooklyn. Mr. Edward McKenny repre- E. Boyd, W. H. Landvoight, of Washing- ton; Major E. Mallett, of Washington; I). Connell, of Washington; J. B. Boyle, of Westminster; Charles J. Landers, Tunis F. Dean, John T. Brady, John T. Moylan, B. F. Shriver, C. C. Shriver, Colonel J. Lyle Clark, Parry Lee Downs, James J. McKenna, James J. McCabe, Colonel F. W. Kerchner, of North Caro- lina; A. J. Walter, M. Reddington, James P. Rock, Samuel White, Edward Kearney. Following are the eleven divisions in detail : The first division was composed of the Young Catholics’ Friend Society. The Catholic Benevo- lent Legion, the representatives of the supreme council of the Legion of Brooklyn and the differ- ent state councils, were in this division, in open hacks. Darby Mahon was marshal. It was headed by the Fifth Regiment band. The organizations were : The Naval Academy band, and then four members of the supreme council of the legion, in an open carriage. They were, John C. McGuire, supreme president ; Patrick F. Kearny, supreme vice-president; Dr. George R. Kuhn, medical Most Rev. Patrick W. Riordan, D. D., Archbishop of San Francisco, Cal. Rt. Rev. Eugene O’Connell, D. D. Resigned See of Sacramento, Cal. sented Union Council, C. B. L. , from Brooklyn. Maryland Council, C. B. L., 120 men; marshalled by Dr. Frank P. Flannery. Westernport was represented by its council of the C. B. L. It had 8 men in line, marshal J. J. Flaharty. Father Myers Council, C. B. L. , 120 men; marshalled by Chas. F. Evans. St. Martin’s Council, C. B. L., 50 men; L. M. Walshe, marshal. Carroll Council, C. B. L. , 90 men; John M. Thelen, marshal. The president of the Maryland State Council, Dr. S. A. Keene, was also in a barouche. The Young Catholics’ Friend Society of St. Andrew’s, 50 men. The Young Catholics’ Friend Society of the cathedral, 150 men. The Y. C. F. ’s from the church of the Immaculate Conception, 40 men; Jacob Hegeman. Moranville Council, No. 21, C. B. L., 157 men; M. T. Moore, marshal. Kenrick Council, C. B. L. , 85 men. St. Gregory’s Council, C. B. L. , 60 men; M. C. Gunning, marshal. St. Paul’s Coun- cil, C. B. L., 100 men; Wm. Cooney, marshal. Wm. Kennedy Council, C. B. L. , 35 men. Baily Council, C. B. L., 40 men. A delegation from Rt. Rev. P. Manogue, D. D., Bishop of Sacramento, Cal. Ri. Rev. Lawrence Scanlan, D. D., Vicar- Apostolic of Utah. io8 THE BALTIMORE EES TI VI TIES. Ellicott City, of 50 men. Nearly all these men carried large Chinese lanterns, and in the hacks were men who set off red lights as they went along. There were a number of transparencies in the line, with Catholic mottoes. The second division was composed of visiting societies from Washington, Frederick, Westminister, Gettysburg, Hanover, Hagers- town, Havre-de-Grace, and other towns in Maryland. Edward J. Hannon was marshal. It was headed by the Marine band, of Wash- ington. The delegations were : The Catholic Club of Washington, 75 men, Captain George ' 1 ‘. Harrbin. They carried red, white, and blue lights. St. Dominick’s Church, Washington, D. C., 40 men; William A. Johnson, marshal. Franklin Literary Society, 45 men; Captain L. J. Connell. St. Joseph’s Church, Washington, 50 men; Richard Carter anti H. Mah- ler, marshals. The Young Catholic Friend’s Society of Washington, 200; Ed. Hannan, marshal. A division from Georgetown, 75 strong. The St. John’s Benevolent Society of Westminster, 60 men; they carried torches and wore white oilcloth capes. The Knights of St. Joseph, Washington, in uniform; James Gilchrist, marshal, 100 strong. Emmet Guards, of Washington, Captain O’Brien, 46 men. The Hanover Silver Cornet Band, with the St. Joseph’s Beneficial Association, from Hanover, Pa., 49 men; J. A. Penant, marshal. Lord Baltimore Council, Joseph Smith, marshal; 160 men. Aquinas Council, C. B. L. , C. B. Taylor, marshal; 50 men. St. John’s I. C. B. U., 100 men; E. J. Await, marshal. A delegation from the church of St. Charles of Borromeo, Pikesville. They had the West- minster Cornet Band, and wore white oilcloth capes and carried torches. The Knights of St. Ladislas, 45 men; Joseph Sileski, cap- tain; with them was the Grand Army Band. St. Francis Xavier’s societies, from Gettysburg, 100 men; M. F. Power, chief marshal. In a carriage were V. Rev. J. A. Boll, Rev. Wm. Burke, Rev. A. M. Man- dalari, S. J., and Rev. T. J. Crotty. The Young Men’s Catholic L : nion, of Frederick, 20 men; F. Start, marshal; with them was the Yellow Springs band. The Benevolent Association, of Havre-de- Grace, 25 men. The third division consisted of the Catholic Knighthood o. Mary- land, Wilmington, Del., and Philadelphia. Some of the Knights marched with the churches to which they belonged. The Knights wore their uniform, and the lights were carried by small boys and colored men. The division was headed by the Ivanhoe band of Canton. Knights of St. Lawrence, of Wilmington. Del. With them was the Wilmington Grey band, of Philadelphia. A delegation from the Catholic Temperance Association of Philadelphia. The chief marshal was John A. Daly, Jr. In Lhis delegation were the Cathedral Temperance Society, 48 men, Captain George Fitzgerald ; the Society of our Mother of Sorrows, 20 men, Frank McGuire ; the St. Paul’s Temperance Society, 25 men, Captain McClusky. They had the Metropolitan band, of Philadelphia. These boys carried axes and wore a pretty, tasty uniform. During the march they did some very good maneuvering, which was applauded by the crowd. The Knights from Philadelphia were the Knights of the Cathedral, 125 men, Captain John Sullivan; Knights of St. Thomas, 20 men, Cap- tain Ed. Kelly; Knights of St. Elizabeth, 25 men, Captain Michael McIntyre; St. Patrick’s Pioneer Corps, 25 men, M. J. Bergen; Knights of St. Aloysius, 93 men, James Flynn, captain : Knights of St. Vincent, 250 men, Captain A. E. Stewart ; Knights of St. Joseph, 90 men, Captain D. J. Brandy; St. Lawrence Temperance Cadets, 30 boys. These youngsters wore a Zouave suit and carried torches. Knights of St. Augustine, of Washington, 90 men; Robert Jenkins, commander. Knights of St. Augustine, of Baltimore, 30 men; P. T. Neil, captain. St. Mary’s Institute, 40 men. The fourth division was composed of students from the lyceums and Catholic schools, John C. Fallon, marshal. His aides were Frank V. Zeller, Harry C. Frank, Bernard A. Rodge. Calvert Alumni Association, sixty men; Edward J. McCann, marshal. They were accompanied by the Catholic Protectory Band, of New York; Man- hattan College, New York, 60 tads, Fred Buckley, marshal ; Calvert Hall Cavalry, H. Heenan, marshal ; Calvert Hall, 150 boys, Walter McClennan, marshal. These boys wore red caps and sashes. Rock Hill College was represented by three wagons with students. They had also 7 mounted Knights. La Salle College, of Philadelphia, 150 young men. In a carriage were Brother Romuald, of St. Louis; Brother Aphraates, of Quebec; Brother Julius, of Philadelphia, and Brother Abraham, of La Salle. St. Peter’s school, 135 boys. Tem- perance cadets of St. Peter’s school, 25 boys. St. Vincent’s school, 75 boys. St. John’s school, no boys; Brother Michael in charge. Immaculate Conception school, 500 boys. St. Lawrence lyceum, 60 men; Captain P. J. Tuohy. St. Pius’ lyceum, 75 men; Edward C. Winters, marshal. They made a very pretty appearance, and caught a lot of applause with their bright red, white, and blue umbrel- las. St. Patrick’s lyceum, 120 men; M. Kennedy, marshal. St. Mary’s Star of the Sea lyceum, 75 men; D. A. M’Laughlin, marshal. St. Joseph’s Literary Association, 75 men; Morris Martin, marshal. St. Martin’s institute, 50 men; T. H. Rainey, marshal; lieutenant, Wm. O’Callahan. St. Joseph’s institute, 125 men; Samuel Wright, marshal. St. Patrick’s Beneficial Association; Edward Flaherty, marshal. The fifth division was composed of the parishes representing the various churches; John J. McCartney, marshal. St. Peter’s parish, 200 men; B. A. O’Brien, marshal. St. Martin’s parish, 250 men; J. David Wheeler, marshal. They had a very beautiful float, displaying portraits of Cardinal Gibbons, Archbishop Carroll, and Bishop Foley. The parish of the Fourteen Holy Martyrs, 600 men; Henry Miller, marshal. They had a float in which were fourteen children attired to represent the Fourteen Holy Martyrs. St. Peter Claver, 30 men, who showed a transparency disclosing a rising sun, with the inscription, “We are Rising.” Knights of St. Adelbert, 33 men. Church of St. Stanislaus, 1,100 men. The sixth division under Marshal Patrick Martin, with aides on horseback, consisted of the League of the Sacred Heart, 600 men; St. Ignatius’ Society, 150 men, in uniform; societies from St. Thomas, Corpus Christi, St. Ann’s Beneficial Society, St. Francis Xavier (col- ored) Society, and societies from St. Mary’s Church; St. Francis Towson; St. Joseph, Texas, Baltimore county; in all 2,000 men. The seventh division was made up of 3,000 men from St. John’s St. James’, St. Paul’s, St. Andrew’s, St. Joseph’s, on the Belair road, and St. Stephen’s, of Bradshaw, Baltimore county. There were 2,000 men in line, all in uniform, under Hugh A. Brady. The eighth division was made up of about 2,000 persons. These were St. Alphonsus’ cadets in zouave uniforms, with guns and scab bards; St. Alphonsus’ Literary Association; St. Alphonsus’ male school, headed by the clergy and brothers in carriages; the survivors, about 20 in all, of St. Boniface society, of St. Alphonsus, which was founded in 1837; Father Alexander Council, No. 41, C. B. L., of St. Alphonsus’, in street dress, followed by the Knights of St. Alphonsus, on horseback. Then came St. Vincent’s lyceum, with pretty Chinese lanterns, 300 men; orphans of St. Vincent de Paul orphan asylum, in a wagon, and 30 St. James’ Home boys, bearing a banner, on which was inscribed, “The Cardinal’s Boys”; St. Vincent de Paul Society, 250 men, with 30 of the older members of the society in carriages; St. Leo’s parish members, with torches, and St. Leo’s school boys, who wore red caps and carried lanterns; 300 in all brought up the rear. The ninth division was in charge of L. J. Ripple and staff, on horseback. The Knights of the Holy Cross, in full uniform of black and gold, 200 men, headed the societies. Immediately behind them was a large float which represented the painting of “simply to the Cross I Cling.” The young lady was attired in white, and her attitude was particularly striking and true to the representation. St. Mary’s Star of the Sea Beneficial Society, with 100 men in plain dress, fol- lowed. St. Francis Xavier (colored) Society brought up the rear, with 150 men in line, in full regal i The tenth division was one of the best of all. It was in charge of Patrick O’Brien, with mounted aids. The Emerald Beneficial Society, log Rt. Rev. Maria Benedict, Abbot of Our Lady of La Trappe, Gethsemani, Ky. Rt. Rev. F. Conrad, 0 . S. B., Abbot of New Engelberg, Conception, Mo. Rt. Rev. A. Hintenach, O. S. B., Arch-abbot of St. Vincent’s, Westmoreland Co., Pa. Rt. Rev. H. Pfraengle, O. S. B., Abbot of St- Mary’s, Newark, N. J Rt. Rev. Innocent Wqlf, O. S. B., Abbot of St. Benedict’s, Atchison, Kan. I IO THE BALTIMORE FESTIVITIES. 50 men and a band, of St. Jerome’s church, headed the line, followed by St. Gregory’s branch of the association, and branches from Dela- ware, New Jersey, Pennsylvania, and New York, in all about 1,500 men. They carried Chinese lanterns and torches, and wore no uni- forms. The eleventh and last division was the longest of all, and it was estimated that 4,500 men marched in line. They had pretty nearly that number. St. Patrick’s parish came first. The Knights of the Holy Cross, in full uniform, numbering about seventy-five men in all, came first. They were followed by St. Patrick's male school boys, who carried torches and wore red caps and cardinal capes. There were 300 in all. St. Joseph’s School came next, with 60 boys, with torches, red caps, and white capes. Then came the Emerald beneficial Association of St. Patrick’s church, 200 men, with lanterns and torches, and they made a fine turnout. St. Michael’s parish was represented by the Knights of St. Michael, in uniform. An advance guard of knights were on horseback. They were followed by a large float, which bore the figure of St. Michael in gigantic propor- tions in the act of casting his satanic majesty into eternal torment. The evil one and his imps were represented by young men in red and green suits with the necessary horns, red fire, etc. Then followed 200 knights in uniform with silver helmets. St. Michael’s Society and St. Alphonsus’ lyceum, in all about 800 men, followed the knights. The consolidated St. Michael’s Beneficial Society, consisting of 200 men, carried torches and lanterns. Chesapeake Council, C. B. L., 200 men, also carried light boxes. Wagons, bearing calcium lights, which lighted up the line in advance, followed. Then came the Knights of St. Wenceslaus, in uniform, 100 men, and the Knights of St. Joshua, also in uniform, 200 men. The Knights of St. Francis, 35 men; Sacred Heart Beneficial Society, 85 men, and Providence Council, C. B. L., about 50 men, in carriages, and the Sacred Heart cachets, headed by a band, and St. Joseph’s Society, 75 men, represented the church of the Sacred Heart at Highlandtown. The Knights of the Holy Rosary church, 50 men and too school boys, with red caps and torches, and St. Cozine’s Beneficial Society, 150 men, represented the Holy Rosary church. The societies .of St. John the Baptist church, in plain dress, with torches and lanterns, brought up the rear of the line. BALTIMORE DAY. Thursday, November 14, was spent by prelates and delegates to the congress in seeing Baltimore and some of its institu- tions. In tally-ho coaches, ’busses, and barouches under the guid- ance of a committee, consisting of Messrs. R. II. Goldsmith, M. D., lion. William J. O’Brien, James R. Wheeler, Dr. Charles G. Grindall, Robert Biggs, T. Foley Hiskey, and Dennis Noble, with Sam Kranes as bugler, they were driven up Eutaw street to Baltimore, to Charles, past Cardinal Gibbons’ residence, where they were reviewed by His Eminence and Archbishop Satolli, around the Washington monument, to Madison street, to North avenue, to Liberty road, to College avenue, to the New Epiphany Apostolic College for colored men at Highland Park, thence to St. Mary’s industrial school, where dinner was served, and afterwards to the city hall. At St. Mary’s industrial school Mayor-elect Robert C. Davidson said: From such short observation as I have been able to make to-day, I think the city and state can but do justice when the due meed of praise is awarded to the efficient board of trustees for the apparent careful supervision which this institution has received and is receiving at the hands of its members. The self-sacrificing spirit of the Xaverian Brothers will live and wield an influence long after they have been called to render up an account of their stewardship. All honor to the men who are willing to sacrifice earthly ambition with the end in view of being instrumental in preparing jewels for the set- ting of the Redeemer’s crown. I also appreciate the honor of an invitation to be present upon this occasion and to meet so many of the representatives of the au- thority, religion, and intellige-nce'of the Catholic Church. We wel- come them cordially to the hospitalities of this city of Baltimore, in a state which has so much reason to feel grateful for the liberality of sentiment of the early members of that communion within it. From the dark period of revolutionary days to the present hour many of our best and most highly esteemed citizens, those most pene- trated by the love of their country and inspired by unselfish devotion to its interests have been found in your church, and we recognize in His Eminence, your cardinal, not only a churchman, but a liberal- minded and patriotic American citizen — honored and respected for his estimable qualities by all right-thinking persons. Again we welcome you to this beautiful city and state, where not only the principles of toleration are enunciated, but where men of every nation enjoy soul liberty to worship God according to the dic- tates of their own conscience, with none to make them afraid, pro- tected by a constitution and wholesome laws which insure those inal- ienable rights. Archbishop Gross also made a few remarks. At Epiphany College brief talks were made by Father Slattery, and Mr. Henry J. Spaunhorst, of St Louis; and Archbishop Cleary said : All the institutions of Baltimore are a credit to her, and I am glad to find among them such a one as this. All of them tend to advance the cause of religion and morality, as well as culture and learn- ing, and this one is a sacrament to the whole. I am sure the young men whom I see before me are consecrated to the work, and are will- ing to sacrifice their ambitions and even their health for the good of their fellow-men. They are worthy of the highest commendation. The great labors they will be called upon to perform will be more than the ordinary vocation of a priest. To go away from home and friends into the Jiomes of people who lately were slaves, and whose homes are those of poverty, requires a courage that is given of God. It will be no life of ease ; toil, hardships, and danger will surround you, but all these, everything you endure for his sake, will exalt your labor, and will exalt you in the sight of God. The calling and the work is an honor to you; so prepare yourselves carefully that you may rightfully accept its great responsibilities. Keep the one purpose of serving God in serving your fellow-man before you. I have often seen a young man start out with the full vigor of a young life, with the fire of the Spirit burning in his veins, and with such love for his work that he would willingly die for it. I have seen that vigor exhausted, that spirit cooled, and even his work he loved so well abandoned. Think well upon the course you are to pursue and the sacrifices you are to make. If you start in keep the sacrifices made for you con- stantly before you. Remember the sacrifices of Ghrist, that of the sainted martyrs, and those of the early confessors. Keep the fires of sacrifice alive within you, fortify yourselves by prayer, remember your vocation, remember the people you are to serve, and remember that every sacrifice you make is a sacrifice to God. THE MAYOR’S RECEPTION. ' The visitors were presented at the city hall by Golonel William H. Love and Clerk Brownley to Mayor Latrobe, Cardinal Gibbons, and Bishop Virtue. During the reception letters were read from Governor Fitzhugh Lee, of Virginia; Mayor Fitter, of Philadelphia; the mayor of Boston, Mr. George C. Wilkins; and Mayor Cregier, of Chicago, and afterwards a number of those present registered their names in the library. Among the Baltimoreans who met the prelates were Messrs. Enoch Pratt and James Sloan, Jr., city finance commis- sioners; D. J. Foley, brother of Bishop Foley; Hon. A. Leo Knott, Colonel Albert Ritchie, ex-Mayor Banks, General J. B. Stafford, Meyer Stein, A. Gottschalk, Arthur Milholland, President Charles F. Mayer, of the Baltimore & Ohio railroad, Colonel N. S. Hill, German H. Hunt, Thomas K. McCormick, Dr. J. A. Steuart, Dr. J. F. McShane, Captain A. E. Smyrk, D. L. Bartlett, Gilmore Meredith, Dr. L. A. Monmonier, Dr. Rohe, Dr. D. F. Pennington, Captain J. F. Supplee, W. T. Dixon, John S. Bullock, Captain Thomas Baldwin, Rev. W. S. Edwards, of the M. E. Church, Rev. W. U. Murkland, of the Presbyterian Church, E. G. Hipsley, Judges Fusselbaugh, Chaisty, and Joyce, of the appeal tax court, J. N. Bowen, Rev. Lewis De Lew, of the Protestant Episcopal Church, Edward Jen- kins, City Councilmen Maloney and Kemp, John T. Morris, Michael H. Doyle, John D. Cook, John M. Travers, Andrew J. King, James H. Horner, John A. Robb, J. Sewell Thomas, Charles M. THE BALTIMORE FESTIVITIES. i r i Gordon, Charles P. Kahler, Samuel F. Sharretts, B. E. Smith, Pro- fessor Henry A. Wise, H. M. Cowles, Thomas G. Carroll, Colonel Louis Strasburger, Colonel F. P. Stevens, Ichabod Jean, A. C. N. Matthews, Martin Hussey, J. A. Daiger, Wm. B. Price, Dr. J. H. But- ler, Michael Jenkins, Dr. J. H. Goldsmith, W. J. O’Brien, James Donnelly, Benjamin G. Harris, James S. Morrow, E. V. Hermange, C. K. Lord, John Hagerty, of Cincinnati, Ernest Knabe, G. F. Gib- ney, Thomas McNulty, George A. Blake. OTHER ENTERTAINMENTS. Here are some of the many other entertainments of the visitors: Monday evening Mr. D. S. Foley, brother of Bishop Foley, gave a dinner in his honor at his residence, No. 706 Park avenue. Among those present were Cardinal Gibbons, Cardinal Taschereau, Archbish- ops Satolli, O’Brien, and Riordan, Bishops Foley and Virtue, Mgri. Farley and O’Connell, the Rev. Dr. Howlett and Rev. Daniel Riordan. DINNER TO DETROIT DELEGATES. Thursday night the Detroit delegation to the congress was enter- tained at Hotel Rennert by the delegation of Baltimoreans who accompanied Bishop Foley to Detroit upon his assuming charge of his diocese. The guests were the Right Rev. John S. Foley, D. D., Bishop of Detroit; Jeremiah Dwyer, Frank Dwyer, Richard Storrs Willis, William Yates Hamlin, John A. Russell, John Miner, Charles S. McDonald, James H. Vhay, Thomas J. Paxton, Francis F. Palms, M. W. O’Brien, John C. Donnelly, R. R. Elliott, Alexander Chapo- ton, Jr., James J. Keenan, Thomas J. Reilly, J. Emmet Sullivan, John V. Moran, James T. Keena, Paul Rabaut, S. A. V. Blake, W. H. Hughes, Rev. M. J. Dowling, H. F. Brownson, and Rev. M. J. P. Dempsey, of Detroit; J. F. McCabe and Wm. V. McKinley, of Albany, N. Y., and Rev. P. Cronin, of Buffalo, N. Y. Those who acted as hosts were: Rev. T. J. Broydrick, of St. Martin’s church; G. Frank Gibney, William J. Carroll, Andrew Stump, John S. Cum- mings, M. A. Mullin, B. E. Smith, John P. O’Ferrall, Thomas Foley Hiskey, J. J. Wheeler, James R. Wheeler, Charles W. Adams, James Carrall, John T. Morris, F. K. Cameron, A. K. Shriver, Charles W. Heuisler, Thomas J. Foley and T. Herbert Shriver. MAJOR HILL’S DINNER. The same evening Major N. S. Hill entertained at dinner at his home, No. 813 North Charles street, Cardinal Gibbons, Archbishops Williams, Elder, and Gross, Bishops Virtue and Gillo, Mayor Latrobe, ex-Mayor James Hodges, E. Frank Riggs, of Washington, D. C., ex-Judge William A. Fisher, and Charles F. Mayer, president of the Baltimore & Ohio railroad, and at St. James hall a reception was given Bishops Bonacum, of Lincoln, Neb., Richter, of Grand Rapids, Mich., and Katzer, of Green Bay, Wis. CATHOLIC EDITORS’ ASSOCIATION. Sunday afternoon, November 10, the editors of the Catholic press organized at the Hotel Rennert, with Rev. F.W. Graham, of the Catholic Tribune, of St. Joseph, Mo., chairman, and Conde B. Fallen, of the Church Progress, of St. Louis, secretary. Hon. William J. O’Brien, of the Catholic Mirror, of Baltimore, called the meeting to order, and among the others present were: J. R. Randall, of The Chimes, Balti- more; Patrick Donahoe, of Donahoe’s Magazine, Boston; John Gilmary Shea, of the New York Catholic News; Wm. Fitzgerald, Catholic Journal, Memphis; John O’Flanigan, Kansas Catholic, of Leavenworth; M. I. Griffin, I. C. B. U. Journal, Philadelphia; John E. Scanlan, Connecticut Catholic, of Hartford; Fred B. Sharon, Iowa Catholic Messenger, Davenport; Milton E. Smith, Church News, Washington; John H. Burke, Catholic Home, Chicago; Rev. James Nugent, Catholic Times, Liverpool, England; Daniel A. Rudd, American Catholic Tribune, Cincinnati; John R. Rudd, same; John A. Bedel, Poor Soul’s Advocate, Evansville, Ind. ; Rev. Patrick Cronin, Catholic Union and Times, Buffalo; Austin E. Ford, Freeman’s Journal, New York, Wm. H. Hughes, Michigan Catholic, Detroit; Robert E. Ford, Freeman’s Journal, New York; J. H. Conroy, Ogdensburg Courier, Ogdensburg; F. T. Furey, Catholic Standard, Philadelphia; Frank McGloin, Holy Family, New Orleans, and John A. Kuster, Catholic Columbian, Columbus, Ohio. It was determined to hold at Cincinnati on the first Wednes- day of May, 1890, a general convention of the Catholic press representatives. BROWNSON MEMORIAL COMMITTEE. Monday afternoon the Brownson Memorial Committee held a meeting at Maryland hall, and took further steps to raise funds for the monument in the New York Central Park to Orestes Augustus Brownson, L. L. D., the well known Catholic publicist and states- man. The trustees of the fund are: Cardinal Gibbons, chairman. Archbishop Corrigan, of New York; Archbishop Williams, of Boston : Bishop Gilmour, of Cleveland; Bishop McQuaid, of Rochester; an 1 Mgr. Doane, of Newark. JESUIT ALUMNI. Graduates of Jesuit colleges met at Loyola College and formed an association, with Mr. John A. Mooney, of New York, chairman, and Mr. Conde B. Fallen, of St. Louis, secretary. Among those present were: Rt. Rev. W. M. Wigger, bishop of Newark; V. Rev. Thomas J. Campbell, the Jesuit provincial of the Maryland province; Rev. Dr. Charles E. McDonnell, Archbishop Corrigan’s secretary; General M. T. McMahon, United States marshal at New York; Judge Morgan J. O’Brien, of New York; Judge Joseph D. Fallen, of Worcester, Mass.; Dr. Thomas Hart, of Cincinnati; Rev. John A. Cull, Santa Clara, Cal,; Premier Honore Mercier, of St. Mary’s College, Montreal, Can. ; the vice-president of the Seminary San Luis Potosi, Mexico, an alumnus of Stonyhurst, England; J. J. Lynch, of Springhill College, Ala.; Jos. M. Gleason, of St. Ignatius College, San Francisco; Michael A. Mullin, of Loyola College, Baltimore; Rev. Frank Smith, rector of Loyola College ; J. B. Fisher, of Immaculate Conception College, New Orleans, Dr. Wm. A. Dunn, Boston College; H. C. Walsh, of Georgetown. AT WOODSTOCK COLLEGE. A party of distinguished clergymen, including Cardinal Gibbons and Archbishop Satolli, visited the Jesuit College at Woodstock on Friday, November 15, where they inspected the building and grounds, listened to a theological discussion in Latin by the students, and had dinner. The party left Baltimore shortly after eight o’clock in the morning in the special car “Delaware,” which was attached to the regu- lar train. They were met at the station by a number of the faculty and driven to the college in carriages and almost immediately taken to the library hall, where Father de la Motte defended a series of prop- ositions in theology, taken from the treatise on “Grace,” against Messrs. De Potter and Clark, who were appointed to make such objections as they were able to the propositions. Archbishop Satolli, who is recognized as one of the ablest theologians in the church, took particular interest in the discussion. He differed somewhat from the propositions, and stated his objections, which were answered so satis- factorily that Archbishop Satolli applauded. At the close of the dis- cussion the Rev. Mr. Casey defended a series of eight propositions from the treatise on “Sacraments in General,” against objections pro- posed by Father Thomas Sherman and Mr. Wynne. Archbishop Satolli took part in this discussion also, but did not confuse the defender of the propositions. At the close the archbishop made a speech in Latin, telling the students how much he enjoyed the dis- cussion, which he had come especially to hear. The discussions were the regular ones which are held at the college two or three times a year. The discussions are always in Latin. The party returned to Baltimore after dinner. Among the visitors were Mgr. O'Connell, I 12 THE BALTIMORE FESTIVITIES. rector of the American College of Rome; the Rev. Dr. Howlett, Archbishop Satolli’s secretary; Archbishop Elder, of Cincinnati; Rev. Francis A. Smith, Rev. Francis Ryan and Rev. Wm. J. Tynan, of Loyola College; Father Campbell, provincial of the Jesuits ; Arch- bishop Cleary, of Kingston, Ont. ; Bishop Gillo, of Oaxaca, Mexico; V. Rev. J. Adam, vicar general of Los Angeles; Bishop Burke, of Cheyenne; Rev. O. B. Corrigan, of St. Gregory’s church; Rev. Dr. Chapelle, of St. Matthew’s church, Washington, and Mr. Robert A. Jamison. The following poems were read: RAMUS OLlViE. Gentis Americas decus, O ecclesia sancta Quid poterit vates asquiparare tibi? Fingere nil poterit specie formosius ilia Quam Dominus quondam protulit ipse tuus. “Utgranum minimum” terris immissa fuisti, Nunc es facta arbos condecorata comis, Et volucres cceli veniunt habitantque sub umbra Quam late fundunt brachia sacra tua. Roma dedit granum terns, fovitque tenellum; Temporibus duris Roma ferebat opes; Hoc oriente die centum qui clauserit annos, Roma venit visum qua Deus ediderit. Advenit ut plaudat fortunam temporis acti, Ominibusque bonis asva futura sacret; Advenit ut referatquo servet amore virentem Natam qua degit fluctibus hesperiis. Christiadum vero qua cingit gloria gentem In terris nostris non ibi semper erat, In prolis facie nos cernimus ora parentis; Roina decus rapuit de cruciante manu. Imperio similis quocum certavit, ab ipso Ferro relligio pristina duxit opes, Per falcem florens, ut pinus tonsa bipenni Altior evadit finnior atque viget. Nostra nec obtinuit diversam ecclesia sortem, Tristitiam novit cum juvenilis erat. Sed formam tenuem firmabat loeta juventus, Maternusque vigor membra replebat ope. In teneris etiam fibris vcnisque fluebat Succus qui vero palmite vitis inest. Quo citius tandem virtus adolesceret ejus, Eximiis nranibus credita parva fuit.^ Vir dilecte Dei, praesul memorande, Joannes, Tu nostri decoris laetitiasque parens! Te puerum video et circurn cunabula flores Suos fundit Maris terra dicata tua. Inde tuus vultus Roms spectatur in aulis Dam decoras animum temporis exuviis, Inde nigram vestem qua zona cingitur atra Induis, et juras te fore lo)^olidem. — Mox nubes coeunt, tristes oriuntur et anni; Ante ubi risus erat sistit in ore dolor. Sed tenebrae fugiunt, et lux nova nascitur alma, Lumen fulget ubi nubila rupta jacent; — Et vir purpureo prodit praecinctus amictu, Mitram fronte gerens, imperiumque manu; Atque ubi stat nostras fidei antiquissima sedes, Constituit solium Baltimorense novum. Ter salve, pater alme, Deo patriaeque fidelis, Intejunctus amor purus uterque stetit. Tempus in omne tuos cineres gens grata fovebit, Spiritus atque tuus pectora nostra reget; Et pietas noinenque tuum soliumque manebunt Dumstabit patris gloria cara tuas. — Diffugere dies, hodie vir cernitur ille Qui decorat solium Baltimorense vetus. Carus et ipse Deo, patriae nec carior alter, Antiquo decori contulit ille novum, Ingenio miti moderatur cuncta serenus, Non homines titulo sed bonitate regens. Dilectus princeps, est omnibus omnia factus Omnes ut Christo jungat amicitia. Hunc habuit sibi paupertas oppressa patronum: Hunc defensorem nostra paterna fides. Nostiseum, fratres, vultum vos nostis amicum. Non semel audistis dulcia verba viri. Hucproperare solet quoties fios purpurat annum Ut vos electos signet et usque sacret. Ssd renuit prohibetque suas nos dicere laudes; Has meruisse pudor judicat esse satis. Attamen his parcat, cecinit quae grata camoena Nectendo lapsum cum vemente die. Quid si praeteritos decoravit gloria campos? Majus adhuc pandunt seva futura decus. Principe praelucente suo, praeclara virorum Prodit ad arma cohors, replet et omne solum. Quis non gauderet tarn laeta futura videndo. Prassertim bellum si vovet ipse sequi. Propterea gaudent juvenes hie undique lecti Quos sacra consociat Woodstochiana domus. Semoti turba validis nos cingimus armis, Lorica tegimus pectus et ense latus. Non procul exoritur litui clangorque tubarum, Et scimus quales convocet ille sonus. Insignis praesul, nostras quern nuper ad oras Per pelagi fluctus aura secunda tulit; Pontificis manibus benedicis littora nostra, Hos et festivos vestis honore dies. Quid tibi dicet amor, quod dum majora renident, Non oblita manent iimina nostra tibi? Non tantum largos nobis adducis honores, Affers et vires das animumque novum. Non secus atque solent animis gaudere phalanges Cum princeps illis se sociare velit, Nos animis laetamur te prsesente benigne, Atque novus currit nostra per ossa vigor, Intimior quo nexus adest caput inter et artus Majus adest robur fervidiorque manus. Ut vis quid valeat debebit et una manere, Vis divisa valet nil nisi ad interitum. Omnia demonstras necti, clarissime praesul, Monstras quo ritu fioreat una fides. Hoc erit et verbum quod te veniente canemus “ Regnat et una fides, regnat et ipse Leo.” Robore sic firmas, sic nos facis undique tutos; Ah! utinam posses nos facere, alme pater, Undique felices; in gaudia decidit umbra, Et laetis oculis tristis imago subit. Vertimushinc hodie mcerentia lumina Romam, Quasrimus ausonias (quaeque abiere), dies. Pontificis nostri nos infortunia lasdunt, Flemus et ipsius quod diadema fuit. Attamen angustis sua sunt solatia rebus, Nunc in eum noster plenior ardet amor, Pulchrior appai'et rosa cum ros splendet in ilia, Pulchrior est vultus quern decorant lacrymae. Quid vero querimur? Galilgei in littore ponti Est firmata fides, nec tremefacta timet Qui venti resonent vel quale remugiat aequor; Mergatur pelago pulchrior inde venit. — Diluvii vindex quo creverat altior unda, Area super fluctus altior eminqit. Praeteriit species et nunc res ipsa patescit, Evehitur pariter fluctibus area Petri. Cum venti reboant equitat sublimis in undis, Et propior ccelo surgit ad ora Dei. Quod delet gentes ad Stellas deferet illam, Et magis attollet quo magis unda furet. Non tamen usque furet, rabies cessabit aquarum, lam nunc ex area missa columba volat. Pontifici nostro, prassul venerande, redibis, Et dices illi jam cubuisse mare. E terra nostra ramum portabis olivse, Et colies virides rursus adesse refer, Iamque duci navis captivo rite parari Lustrat ratos campos ausoniasque dies. FROM SEED-TIME TO HARVESTS. I. PROLOGUE. We bring for a greeting a simple song, Not wrought in idle boast ; But touched with the strain that moved along O'er Bethlehem's heights when the seraph ho Glad for the dawning of long-watched days, Choired their heaven-born hymn of praise. This was our hope — it may please the ear Of one that leans from his prison tower With listening heart, if still he hear Somewhere truth's footsteps move in power ; Will it please his ear if it ring from afar (The voice of a child) ’gainst his prison bar? Nay, but he comes in gracious wise, Himself, his love, in one he sends, And we for the joy that in us lies Waken the strain that fancy lends, A song from the days when song was young, When the minstrel smote his harp and sung. II. Not dreaming, but with eyes that watched awake I walked with the spirit of old years Hearkening her words of wisdom, glad to take Her gifts of joy or tears. THE BALTIMORE FESTIVITIES. TI 3 For I my purpose held to search what ways God reared his worship in the land, And nourished it— set from the birth of days In the keeping of his hand. So through the realm of years I went to where A fair ship blown o'er leagues of sea Touched at the marge; and men were weaving there The sounds of a litany ; Till come at last upon the happy shore, Close by the tolling of the wave They said the Mass that all the land evermore To God’s dear worship gave. Then said the spirit of years: “ Lo! strong and fast God sets the rock whereon shall rise The glory of his church — firm-based and cast Deep in Christ’s sacrifice; “Thence shall all blessings to his people flow That building not through gloom of night A stranger faith, felt on its cradled brow Truth, like a crown of light.” As one that watcheth where broad waters Cloud pictures on the water’s face, So watched I many an old year forward creep Scene-wise in that strange place ; And saw God work without the stress of toil His miracle, make straight his ways ; His spirit brooding on the sullen soil Beyond the dawning days ! III. For now it was the seed-time of God’s word, And sowers in unbroken fields Scattered a seed of light that quickening stirred To life the flower it yields. And fair its bloom is in the face of heaven ! They clothed it ’round with deeds of good, Bringing the precious drops of toil for leaven And the rich dew. of blood. For I beheld the sowers kneel to meet Death in the deathful arrows’ speed ; Or in the enkindled flame lay at God’s feet A holocaust indeed. “ Thus,” said my guarding spirit, “ heaven molds Its instrument for higher aims to be — ■ Held darkling in the yet unbroken folds Of years. Look you and see.” IV. And turning I beheld the crowding sail Waft hither o’er Hesperian foam, Their hosts of men — till dimly through the veil There shaped a nation’s home. And one bright hope rose starwise ; here where strife Of human passions ruled the least A sweeter faith might purge the springs of life Half-stagnate in the east ! Ah, shame ! that error winged a rapid flight From his old haunts— with clash of creeds Coming — like that through the dark of night Scattered his poison seeds. But still the years rolled forward, till a cry Of battles shrilling through the air, And the loud shock of conflict welling nigh, Filled my heart with despair. — What hope for fruits of life when private hate Is blighting with its venomed breath, And yon fierce torrent pouring makes elate The harvest fields of death ! Nay, who may tell what issue of God’s plan Lurks in the trumpet call to war? Out of the wind of battles blows to man A good he looked not for. This common need will win a common right For truth — deeper than error sown — And that fair field whereon its perfect might Ne’er yet was overthrown. V. So when from toil of war the nation rose, Clad in the strength of each strong son ; And drawing hidden forces from the throes Of battle, made them one : Lo! God’s fair church, guided by power divine, Gathered its strength, and, like a star, Orbed to that perfect light which they see shine Who watch it from afar. For I beheld a loyal priesthood drawn From many lands — no casts of chance ; Heaven-sped from tyrant’s hate, or that red dawn Which flushed the heart of France ; And one of that fair body crowned the head (Himself had crowned his soul with virtue’s might). Stood where the willing toilers gathered The early fruits of light ! I knew whence came the spirit that in them dwells; Those deeds of light whose echoes fill The years, sweet as the sounds of Sabbath bells, When all the world is still. “ Heaven be their strength ! ” 1 murmured, half in fear, As in the forward tide of time A world-old voice of insult drew anear, And the rude force of crime Was pushed against the rock that God had set ; Vain fury ! where the tempest grew, Ever then brake the sudden rift that let The sunlight of God’s presence through : Then said the spirit guardian of old years : “ Lo ! here the strength that can prevail : Not human ; not the sport of human fears ; ’Tis God’s; it cannot fail.” VI. She said, and vanished in the years away; I stood within the present once again, Like one new-waked from dreams when the broad day Beats full upon the plain ; And saw God work without the stress of toil His miracle ; make straight his ways ; His spirit brooding on a fruitful soil In the glad dawn of days ! Still moved the reapers where rich harvests grew Far as the land lay ! and a prayer Stirred in my heart that said: “God keep them true, The harvesters toiling there ! ” A L I QU A F. C O N S I DE RAT I O N E S SUPER REVMO. IOANNE CARROLL ET ECCLESIAE IN STATIRUS AMERICAE SFPTENTRIONALIS CONSTITUTAE CENTENNIO. Serta ter denis alios coronant Aucta crementis, duplicata quosdam; Trina te fructu cumulata centum Nexibus ornant. Paulus Warxf.feied (vulgo Diaconus). His hymni versibus dominica exponentibus eloquia de sementis granis quorum alia tricenos vel sexagenos, alia centenos fructus protu- lisse perhibentur, prima facie quidem beatissimus Ioannes Baptista* honoratur: eos autem non incongrue adaptari posse etiam clarissimo Iocinni Carroll patriarchali ac priino totius ecclesiae in statibus Americae septentrionalis unitis praefecto, episcopo et archiepiscopo Baltimorensi, tribus mihi considerationibus arridet, quarum prima est, quod annus 1789, quo isto praesule pro episcopatu baltimorensi nominato, hisce regionibus hierarchia catholica invecta est, iam cen- tesima vice replicatur, unde annum ilium quasi centenis frugibus uberem commemorantes, centenaria istius eventus festa agere dicimur. Sccunda vero, quod suae sedis dignitas non modo in archiepiscopalem aucta est, sed cuius archiepiscopis successoribus inter omnes harum regionum praelatos, quacunque caeteroquin pollerent dignitate, primus a sede apostolica collatus est consessus; imo cuius in praesentiarum possessor summi pontificis gratia nobis praeest cardinalitia insignitus eminentia. Et tertia, quod ea quae ab exordio, centum scilicet abhinc annis, quando civium praeiudiciis et iniquis complurium coloniarum legibus vera adhuc religio eiusque publicum exercitium THE BALTIMORE FESTIVITIES. 114 proscriptum exulabat, una duntaxat erat dioecesis, cuius episcopo tri- ginta sive vix quadraginta presbyteri assistebant, et ex illis viginti duo tantum primae synodo anno 1791 convocatae intervenire poterant: fidelium vero numerus triginta aut quadraginta millium per immensam regionem remotissime ab invicem habitantium censebatur — ea, in- quam, dioecesis sementi a patriarcha nostro sata, incrementum dante benigna providentia, in tredecim iam excrevit provincias ecclesiasti- cas, septuaginta dualuis dioecesibus, septem vicariatibus unaque praefectura apostolica: in quibus iuxta censum recentissinnnn ad minus octo sacerdotum millia laborant, qui octogies centenorum mil- lium fidelium curam gerunt: ita ut turn fidelium turn sacerdotum nu- merus biscenties, antistitum autem, si caeteros viros a summo pontifice praelaturae insignibus addas decoratos, prope centies sit multipli- catus.* Quodsi veterum adagioni credas, constare dices rerum eventu: “concordia parvas res crescere, discordia maximas dilabi. ” Sednosin una republica caeteroquin heterodoxorum sectis distracta, catho- licorum octogies centena millia solo religionis sensu inter se unita mirantes hoc incrementum divino satori ascribimus, qui primo iam aevo christiano effecit, ut “ multitudinis credentium esset cor unum et anima una.” Cui nostrae convictioni civium a catholica religione aberrantium praecones accedere deceret, antiquos imitantes aegyptios, qui Mose mirabilia patrante agnoscere coacti sunt, quod “digitus Dei est hie.” Verum ne nimis a proposito aberrem, nonne tanta incrementa fruges sunt e sementi a Ioanne patriarcha nostro sata procreatae? Cuius rei nonne testis est sedes apostolica, quae eum a simplici pres- byterorum superiore sen praefecto ad episcopatum, et non multo post ad archiepiscopalem promovit dignitatem? Quumque deinde plures archiepiscopi crearentur, baltimorensi prae omnibus praecedentiam decrevit, imo praesenti contulit purpuram? Neque satis est antistitum et presbyterorum numerum et dignitatem auctam meminisse; namque etiam variorum ordinum et congregationum domus monialiumque conventus introducti, universale lyceum et seminaria dioecesana atque pueroruni scholae fundatae, orphanotrophia, nosocomia omnisque generis pia instituta ubique inveniuntur erecta. Eadein porro ratione qua fidelium numerus, et animus crevit, qui iam publicis sui erga veram religionem amoris demonstrationibus interesse non verentur. Quam rerum summam si magnifico compares aedificio, eiusdem lapidem primarium non dubitabis proclamare Ioannem Car- roll. primum cleri americani sup^riorem, episcopum et archiepisco- pum baltimorensem, cui et I)eus episcopatus sui annum vigesimum quintum concessit, et quem nos uti Americae septentrionalis patri- archam veneramur. Huic igitur viro carmen versuum supradictorum nuraero adapta- tum liceat proferre: IOANNI CARROLL EPISCOPO HIERARCHIAE IN STATIBYS VNITIS CONSTITVTAE VIRO PRINCIPI CARMEN SAECVEARE! IN IOANNEM CARROLL, IN STATIBUS AMERICAE SEPTENTRIONALIS UNITIS ECCLESIAE CATHOLICAE PATRIARCHAM. Rite quem pastor posuit supreinus, Ut gregis curae vigilares almi, Te cano, praefectum ovibus relictis Americanis. * Liceat hie incolarum reipublicae progressum proportionalem cum catholicoruin progressu conferre: hi enim spatio centenario ex 40,000 ad 8,000,000, i. e. biscenties. illi autem eodem spatio ex 4,000,000 ad 64,000,000 et non inulto plures, i. e. sedecies multiplicati increverunt. Item alia compara- tio haec est: ante centenniuin inter 4,000,000 incolarum vix 40,000 catholico- rum inveniebantur, (piae est pars centenionalis (1-100); iam vero inter 64,000^0 (et non multo plura) totius reipublicae incolarum 8,000,000 catho- licorum censentur, quae est pars octava (1-8). Quantumvis ergo in statibus unitis nnmerius increvit progressus, a longe comparari nequit progresso numerio in ecclesia catholica, quae cursu duodecies velociore est progressa. Tu sequens gressus prope apostolorum Tramitem veri populos docebas, Congregans sparsas reduces cohortes Christicolarum. Eboraci tu, Philadelphiaeque Atque Bostoni, quoque Baltimorae Ordinis index, simul affuisti Pacis amator. Tu bonus pastor, patriarcha sanctus, Clericis et forma, gregique factus, Iustus, nec pietateparva cuique Semper amicus.” Sic Ioannes sibi stabat idem, Pro Deo zelans, animasque venans, Sanctus aeprudens, neque non laborans, Compatiensque. Qui probis virtute suavitatis Semper accessu facilis patebat, Hie erat nequam tamen obstinatis Strenuus ultor. Qui Deo carus, populo fideli, Alter ut Moses, facile imperabat, Ac sui vero studio excitabat Et patriotas. Cui parens assumpta Dei favebat. Aedis hanc legit cathedralis almae Atque nmneris proprii patronam Pontificalis . Dumque ter aenis alii, duplisve Floribus iuste meritis renident, Centies vir nexuit iste opimam Fruge coronam. Grex enim quondam numero pusillus enties bis multus adest fidelis, Gloria tanta sub episcoporum, et Presbyterorum. . Eccui fido Dominus ligavit Virginem sponso patriam redemptam! Unde praelatum veneremur omnes Ut patriarcham ! O Ioannes, patriae patrone, Spiritu iam nobis adesto pronus Hie tuo sub nomine congregatis Tempore saecli! Amen. P. Petr. Fc. Frischbier, C. SS. R. Baltimorae, ad St. Jacobi, Mense Octobri, 1889. The following sonnet is by Archbishop O’Brien, of Halifax 1789. — CENTENARY. — 1889. Firm vindicator of man’s sacred rights, O church ! first gospel-bearer to this shore, Strong in thy hoary age, as strong of yore When belted tyrants in thy pristine fights, Worsted, revoked such law as freedom blights, And conscience freed; here, too, thy mission bore The fruit of light; thy sons made Baltimore A beacon city on fair freedom’s heights. The cycling years have marked one hundred now, Since mitred chief, endued with power divine, This see linked to thy throne; he sowed in tears; In deep thanksgiving joyous reapers bow, Soul-filled with hopes that in the ages shine To garner richer fruit in coming years. THE END I in tine Following \\" i 1 1 lie ouncl A COMPLETE LIST OF THE Principal Catholic Educational Institutions IN THE UNITED STATES AND CANADA. THE LEADING PUBLISHERS AHD BOOKSELLERS, arid Manufacturers and Dealers in Churcn and School Articles. 11 UNIVERSITIES AND COLLEGES. Mount St. Mary's College, EMMITTSBURG, M LX, , AS founded in 1808 by Father John Dubois, after- ward Bishop of New York. In 1812, Kev. Simon G. Brut£, afterward the first Bishop of Vincennes, was associated with the founder in conducting the College. A new college building was com- pleted in 1824, but on the 6th of June of that year it was destroyed by lire. A larger building was erected and occupied in 1826. The College obtained its first charter from the legislature of the state of Maryland in 1830, during the presi- dency of Rev. John B. Purcell, afterward Arch- bishop of Cincinnati. From the year 1838 to 1871 , Very Rev. John McCaffrey, D.P , presided over the College. During this first century of its existence many distinguished men have been educated at Mount St. Mary's College. The names of Cardinal and the mother house of the Sisters of Charity , founded by Madame Seton, are in the immediate vicinity. To many parents the chief advantage presented by Mount St. Mary's College is its quiet seclusion and remoteness from the distractions, excitements, and dangers of the city. The large farm and gardens belonging to the College furnish abundance of the choicest dairy produce, fruits, and vegetables. The vicinity of the College is a delightful summer resort. The recreation grounds are extensive and well shaded, and contain a gymnasium, ball alleys, and ample space for athletic games and all health- giving exercises. Students during recreation hours can leave College bounds in the company of a prefect or tutor for long walks through the country. In sickness and in health the students are cared for, directed and watched over with parental kindness and solicitude. There is a separate Junior Department, in which are educated such youthful students as are not likely to profit by ordinary college discipline and studies. Boys under fourteen years of age are entered as J uniors. MOUNT ST. MARY’S COLLEGE. McCloskey, Archbishop Hughes, Archbishop Purcell, Archbishop Corrigan. Archbishop Elder, Bishops J. M. Young, Francis II. Gar tland, George A. Carrell, John Louglilin, Richard V. Wheeling, William Quarters, John Quinlan, F. P. McFarland, John Conroy, Edward Fitzgerald, Richard Gilmour, William McCloskey, John L. Spalding, John A. Watterson, Francis S. Chatard and II. P. Northrop; Thomas McGovern, Rev. John McCaffrey, D.I).; Hon. James McSherry, the historian of Maryland; Jerome Bonaparte, Charles Harper, Gen. James M. Coale, George II. Miles, James Meline, Rev. John O’Brien, author of a History of the Holy Mass; Hon. John Lee Carroll, LL.D.; Franklin B. Gowan, LL. D.; Charles W. Hoffman, LL.D., and Hon. Carroll Spence, LL.D., are found in the list of its alumni. Since its foundation by Bishop Dubois, there has been maintained in connection with the College an Ecclesiastical Seminary for the education of missionary priests. The institution is under the direction and control of an association of clergymen, and, in addition to the clergy, there are in the faculty several eminent lay professors. The number of teachers and tutors furnished by the Seminary is such that classes are limited in membership, so that more than ordinary attention can be given to each pupil. The material interests of the College are under the control of a Board, the members of which are selected from among the more distinguished alumni. The Archbishop of Baltimore, by virtue of his office, is President of this Board. The College buildings are situated on high ground at the foot of the Maryland range of the Blue Ridge Mountains. The location is pleasant, healthy and convenient of access. TJie celebrated Academy of St. Joseph's, The regular course for such as desire to take the degrees, embraces the Greek and Latin languages, French (or Geihnan, at the option of the student), Moral Philosophy, Logic, Mathematics, Chemistry, Natural Phi- losophy, Geology, English Grammar and Literature, Geography, History and Christian Doctrine. In addition to the usual promotions at the beginning of the scholastic year, advancement to a higher grade is sometimes attained at the middle examination by extraordinary talent and industry. There is a scientific and business course from which the study of Latin and Greek is omitted, and in which more attention is paid to commercial requirements, such as bookkeeping, mercantile accounting and kindred branches. All are required to follow the course of studies prescribed for the depart- ment into which they are allowed to enter. The degree of Bachelor of Arts is conferred on such students as have followed and completed the regular collegiate course. Graduates of the Commercial Department who have proved themselves worthy, receive proper certificates. The sessions of the College begin on the first of September and the first of February, and continue live months each. Although the College is accessible by rail, by way of Frederick, Hanover, Hagerstown, Gettysburg or Mechanicstown, the most convenient route is by way of Union Station, Baltimore, and thence overthe Western Maryland and Emmittsburg Railroads. Information regarding the College can be obtained by addressing Rev. E. P. Allen, I). D., who is president of the institution. UNIVERSITIES AND COLLEGES. in MOUflT ST. JV[ AIRY’S. TPlne I id c? i c 1 cnt« i i 1 1 1 d ca of a 1 1 i i 1 1 i l i c > n . OUNT ST. MARY'S COLLEGE, Emmittsburg, Md., was founded in 1808 by Rev. John Dubois, afterward bishop of New York. Father Dubois was a native of Paris, France. He was ordained shortly before the breaking out of the French Revolution. When exiled from his native land he came to this country, landing at Norfolk in Jul}% 1791, and offered his services to Bishop Carroll. He was welcomed to Virginia by the Randolphs, the Lees, the Beverlys, by Monroe and Patrick Henry. All recognized him to be a polished gentleman possessed of great learning and piety. Through the influence of these friends, he was invited to celebrate Mass in the very state house at Richmond. In 1794 he was sent by Bishop Carroll to Frederick, Md. His mission was almost boundless, for he was, for a time, the sole priest, besides Rev. Father Badin in Kentucky, from Frederick to St. Louis. In his zealous labors he mourned the destitution of the church. He saw a rich field filled with weeds because there were few laborers to cultivate the soil. He saw that schools were needed to train the young and to prepare them for the sacred ministry. He therefore resolved to establish a school. He had no means at his command, but he was strong in faith and endowed with indomit- able zeal and perseverance. In 1805 he built the church near Emmittsburg 011 the mountain side. This church still stands as a monument of his zeal and piety. In 1807 he purchased the land for the Seminary and at once erected a log house in which he opened his school in August, 1808. In two years the number of his pupils had risen to forty, in three years to sixty and in five to eighty. Besides his work at the college Father Dubois was spiritual director to St. Joseph’s Academy, the institution founded by Mother Seton in Emmittsburg in 1809. Among the early pupils of the college were William and Richard Seton, sons of Mother Seton; Michael Egan, successor of Father Dubois in the presidency of the college; Jerome Bonaparte, nephew of the great emperor; a nephew of the first President, George Washington; the late Dr. Chatard, of Baltimore; Rev. William Byrne, afterward founder of St. Mary’s College, in Kentucky. Rev. George Elder and Rev. John Hickey, Superior of the Sisters of Charity. In 1811 Rev. Simon Gabriel Brute, truly called “the Angel of the Mount,” joined Father Dubois at Mount St. Mary’s, and, with the exception of a short time spent in Baltimore as president of St. Mary’s College, remained there until he was made bishop of Vincennes in 1834. In 1823, pupils at Mount St. Mary’s had increased to such a number that Father Dubois felt justified in undertaking to erect a large stone structure for their accommodation. The building was almost ready to occupy when it was destroyed by fire, on the 6th of J une, 1824. This was a severe blow, and one that would have crushed a less courageous spirit than Father Dubois. With resignation to the will of God, he cried out: “The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.” While the flames were still burning he was seen tracing the lines of a new building, and he said: “There were defects in this; I will remedy them in the next.” He began to rebuild at once. Protestants as well as Catholics for miles about the college offered their services gratis to help on the good work. In a short time the new building was ready to occupy. In 1826 Father Dubois was appointed bishop of New York and Rev. Michael de Burgo Egan succeeded him in the presidency of the college. Father Egan, failing in health, went to Europe, and died in France, on his way home from Rome in August, 1829. Rev. John McGerry succeeded Father Egan. Rev. John B. Purcell, afterward archbishop of Cincinnati, became president in 1830. Father Purcell was a man of energy, zeal, and piety. He ruled the fortunes of the Mountain with a firm hand and a loving heart. During his administration, the institution made rapid strides in the field of letters. It obtained its charter from the legislature of Maryland in 1830. Among the students in the seminary or college while Father Purcell was in charge were John McCloskey, late cardinal archbishop of New York; George Carrol and Richard Whalen, afterward bishops respectively of Coving- ton and Wheeling; Francis Gartland, afterward bishop of Savannah; John McCaffrey, president in 1838; Rev. Edwin J. Sourin, S. J.; Rev. Alexander Hitzelberger, S. J. In 1831 he received into the college William Henry Elder, destined to be his successor fifty years later in the see of Cincinnati. In 1833 Father Purcell was appointed bishop of Cincinnati. Rev- Francis Jamison was president for a few months until Rev. Thomas Butler took the helm. Father Butler gave place to Rev. John McCaffrey, D. D., in 1838. Dr. McCaffrey governed the institution until 1871. Dr. McCaffrey was a man of wide erudition, and possessed of rare literary ability. His wonderful memory and extensive range of reading made him a very encyclopaedia of information on almost every subject. As a classical scholar he had few superiors, while his English, both for vigor and purity, was pronounced by the late Dr. Brown- son as “ unrivalled.” During his administration great improvements were made in every department. New buildings were erected for the accommo- dation of the great number that flocked to the college from all parts of the country. In 1858 the semi-centennial was celebrated by the college alumni, and old students from every rank and profession came together to do honor to their Alma Mater. The civil war injured the college greatly. When peace was declared, the institution was found to be heavily in debt. For years the financial struggle was maintained. In 1871 the condition of Dr. McCaffrey’s health obliged him to resign, and Rev. John McCloskey, D. D., was chosen to succeed him. Father McCloskey had been vice-president and treasurer of the college since 1841, and was therefore perfectly familiar with the work of his office. All who knew Father John, as he was familiarly called, revered and loved him. It was during his administration that Pope Pius IX raised the Most Rev. John McCloskey, D. D-, to the dignity of the cardinalate. Many persons may yet remember the glad welcome given to the cardinal by his fellow-moun- taineers when he visited his Alma Mater in June, 1875. Dr. McCloskey re- signed the presidency in August, 1877, and Rev. John A. Watterson was elected in his place. I11 1880, Dr. Watterson was appointed bishop of Col- umbus, and Dr. McCloskey was again asked to take the presidency. He ac- cepted with reluctance, for he felt that he could not stand the strain of the office, harassed as he was by the college debts. He fell sick in November, and died December 24, 1880. Rev. William J. Hill was appointed president a few days later, but, on coming into office he found that the debts were twice as great as he had been led to believe. He resigned after a short period, and Very Rev. William Byrne, Vicar General of Boston, was elected president. Dr. Byrne through generous donations from Canada, from Cardinal Mc- Closkey, and the alumni and friends of the college, succeeded in reducing the debt to about $65,000, and placing the institution once more on a good finan- cial basis. In 1884 Dr. Byrne was recalled to bis diocese, and Rev. Edward P. Allen was appointed to succeed him. During the last five years, while the debt lias decreased to $35,000, the attendance at the college and seminary has greatly increased. The college never had a stronger or more energetic faculty than at the present time, nor was it ever better equipped to do the work mapped out by Dubois and Brute. The officers of the institution are Rev. Edward P. Allen, D. D., President; Rev. John J. Tierney, A. M. vice- president; Rev. Edward McSweeney, D. D., Rev. F. P. Ward, A. M., Rev. William O’Hara, Rev. D. Quinn, A. M., Prof. Mitchell, Prof. Lagarde, Prof. Leloup, and several adjunct professors. IV COLLEGES AND UNIVERSITIES. 1841 . 1889 . St. J ohn’s College, (CONDUCTED BY THE FATHERS OF THE SOCIETY OF JESUS). FORDHAM, NEW YORK CITY. Classical, Scientific and Commercial Courses. The degrees of B. A., M. A., B. Ph., are given in the Classical Course at the end of each corresponding year in Philosophy. The degrees of C. E. and B. S. are given in the Scientific Course. The Electrical Engineering Course is of two years. This College is one of the fifty Military Colleges in which the drilling is placed in charge of an officer of the United States Government. St. John’s Hall, For lads between the ages of ten and fourteen years, is near the College, and is under the same direction. For Catalogue apply to the REV. JOHN SCULLY, S. J., President. T. IGNATIUS COLLEGE is one of the institutions of which Chicago has reason to be proud. Founded just twenty years ago by the Jesuit Fathers, it has advanced steadily, until at present it is as thoroughly equipped an educational institution as any in the West. Its two splendid Museums and its Chemical and Physical cabinets challenge competition for a complete course of Science; its Library of 15,000 volumes, its Literary and Dramatic Societies and its well graded classes of Modern and Ancient Languages, give every facility for a liberal education; while its Gymnasium and Athletic Association attest the interest taken in the physical welfare of its students. For Catalogue apply to REV. EDWARD A. HIGGINS, S. J., President. VI COLLEGES AND UNIVERSITIES. A lioardiiis School Exclusively for Catholic Students who wish to follow the Classical Course. Chartered for Catholics only in 1865. Bachelors of Arts, 394. Students in October, 1889, 241. Conducted by Fathers of the REV. MICHAEL A. O'KANE, S. J., President. College of the Holy Cross, WORCESTER, MASS. Founded in 1843. Society of Jesus. SA^Tfl CLiA^A COliliEGE, SANTA CLARA, CAL. Directed by the Fathers of the Society of Jesus. Founded in 1851. with a full staff of Incorporated in 1855. PROFESSORS AND TUTORS, AND A Thorough System of Instruction. IN Latin, Greek, Mental Philosophy, Moral Philosophy, Physics, Chemistry, Mineralogy, Assaying, English, History, Geography, Penmanship, Arithmetic, Bookkeeping, Mathematics, Calculus, Astronomy, Telegraphy, Practical Business, Shorthand, French, Spanish, Italian and German, Instrumental Music and Drawing. DIVIF5ED I IN: TO I X\ < > I FTC ^ I T COU RSIiS : Classical and BESIDES A PREPARATORY DEPARTMENT. al, TERMS: — Board and Lodging, tuition in either Classical or Commercial Department, Washing and Mending, Stationery, Medical Attendance and Medicines, Fuel, Baths, per session, §350, payable half-yearly in advance. N. B. — If more than two brothers enter the College, each additional one pays only $200 per session. For further information, or for catalogue of the College, apply to REV. J. PINASCO, S. J., President of Santa Clara College, Santa Clara, Cal. COLLEGFS AND SEMINARIES. vii College and Seminary of Oar Lady of Angels SUSPENSION BRIDGE, N. Y. The Art, Philosophical and Theological Departments ot Niagara University. I I IAGARA UNIVERSITY, conducted by the priests of the Congregation of the Mission, was founded as an institution of ' learning in 1856, incorporated under the name of the Seminary of Our Lady of Angels in 1863 by an act of the Legislature of the State of New York, and erected into a university under its present title in 1883 by the Regents of ihe University of the State of New York, with the full powers and authority of a university. It is situated two miles north of Suspension Bridge, on the New In sublimity of scenery it is without a rival in the country. York bank of the Niagara River For ProspectEi® and K urther Information, address Very I?ev. P. V . XAFAAY1G//, C. A/., President, NIAGARA. UNIVERSITY /’. ()., N. Y. The Provincial Seminary of St. Francis of Sales, Milwaukee, Wis. HIS Seminary was erected in 1856, under the auspices of the Rt. Rev. John Martin Henni. Bishop of Milwaukee. The great and arduous work of foundingthis Institu- tion was intrusted to the zeal of two able and learned priestsof the diocese of Milwaukee, the late Rev. Jo. s'. Snlzmann, I). I >. ilsTti and the Rev. Micluul Ihixx. now Archbishop of Milwaukee. After a long struggle with various difficulties the Salesianum now ranks among' the most flourishing' and prominent ecelesiast ieal Inst i- tutions of the country, from which more than 600 priests have gone forth who now labor in different dii teeses, chiefly of the Nort Invest, for the spiritual wants of t lie Catholic people. The Salesianum is situated four miles south of Milwaukee, in the immediate vicinity of the Chicago A North-Western Railway. St. Francis is the J ■ I Station, P. O. ■ M % and Express if Office. It has pleasant and spacious recrea- tion grounds, grassy plots and shady woods, and affords an open view of Lake Michigan, on whose salubrious shores the Seminary has a beautiful loca- tion. To the other useful im- provements has been added an Artesian Well of more than 1,300 feet in depth, yielding a stream of over 300 gallons a minute, thus furnishing the Institution with an abundant supply of very wholesome water. All the class rooms, halls and dormitories are heated with steam. The object of the Institution is the remote and immediate preparation for the holy Priesthood, and only such students are received as express their intention of be- coming priests. In accordance with this object, the education imparted embraces the Classi- cal studies, Philosophy and The- ology. All applicants must have attained the age of thir- teen years; they must havesuc- ccssf ully passed t h rough acom- mon elementary course and have a testimonial of good con- duct from their parish priest, as also from any institution where they may have studied. The time for entering the Sem- inary is the commencement of the scholastic year on the first Tuesday of September. At the close of each term (the end of January and June) a testi- monial of the conduct, dili- gence and progress of the Stu- dents will be sent to their re- spective parents or guardians. TERMS; Board and Tuition, per year — $150.00 Physician's Fees $5.00 Washing and Mending $5.00 Red and Bedding (when furnished) ... ... $5.00 Instruction on the Piano and use of instruments form extra charges. All payments must be made to the Procurator of the Seminary half yearly in advance. Those who leave- during the term shall be allowed no deduction, except in case of expulsion or prot racted sickness, ,T O'SE I’ll RAINER, Rector. COLLEGES AND UNIVERSITIES. viii ST. BENEDICT’S COLLEGE, ATCHISON, KANSAS. This Institution was founded in the year 1858, by Itev. Augustine Wirth, O. S. B., and is conducted by the Benedictine Fathers. The plan of studies comprises three distinct courses — the Commercial, the Classical and the Theological. The staff embraces eighteen professors, and two hundred students are in attendance. REV. GERARD HEINZ, O. S. B., RT. REV. INNOCENT WOLF, O. S. B., Vice-President and Director. Abbot and President. Manhattan College, St. Ignatius College SAN FRANCISCO, CAL. This educational institution, conducted by the Fathers of the Society of Jesus, was opened for the reception of students on the 15th of October, 1855. It was chartered by the State on the 30th of April. 1859. and empowered to confer academical degrees, with “such literary honors as are granted by any University in the United States.” A thorough course of Christian Doctrine, with its allied higher branches of Evidences and Philosophy of Religion, forms one of the leading features of this Catholic institution. For the benefit of younger students there is a Preparatory Department, in which pupils are carefully taught Spelling, Reading, Writing, and the elements of History, Geography, Arithmetic and Composition. Strict attention is paid to the moral and religious training of the students. The number of pupils averages six hundred For catalogue apply to the REV. PRESIDENT. CONDUCTED BY THE BROTHERS OF THE CHRISTIAN SCHOOLS. GRAND BOULEVARD AND 131st STREET, NEW YORK. The College occupies an elevated position on the east bank of the Hudson River, and commands an extensive view of its grandest and most picturesque scenery. The object of this Institution is to train up Christian gentlemen and good citizens, and, by a varied course of study, to supply the necessary preparation for all the walks of life. It is organized into three Departments — Collegiate, Intermediate and Primary, each embracing several grades of classes. Thus parents who wish their children to enter the Institution at an early age meet with every facility. By its system of affiliation students of various schools and acade- mies throughout the City and State are enabled to enter the College in due course, and attain to the honors of graduation. COLLEGES AND UNIVERSITIES. IX CONDUCTED BY THE Xave^iaN Brothers ARCHDIOCESE OF BALTIMORE. Carrollton, near Baltimore. XAVERIAN BROTHERS’ NOVITIATE 30 Novices Bro. Ca.ietan, Director of Novices. MT. ST. JOSEPH’S COLLEGE 125 Students Session of live Months, $110. Bro. Joseph, Director. ST. MARY’S INDUSTRIAL SCHOOL 500 Students Bro. Dominic, Director. Georgetown University, WASHINGTON D. C. BALTIMORE CITY. ST. JAMES’ HOME 90 Students Bro. Bernardine, Director. ST. PATRICK’S SCHOOL 250 Students Bro. Boniface, Director. *ST. JOSEPH’S SCHOOL 150 Students DIOCESE OF LOUISVILLE. Schools in the City of Louisville. Bro. Stanislaus, Director. ST. XAVIER’S INSTITUTE 250 Students ST. PATRICK’S SCHOOL 250 Students ST. JOHN’S SCHOOL 125 Students IMMACULATE CONCEPTION SCHOOL 175 Students CATHEDRAL SCHOOL 125 Students DIOCESE OF RICHMOND. ST. PETER’S CATHEDRAL MALE ACADEMY 300 Students Bro. Philip, Director. ARCHDIOCESE OF BOSTON. ST. PATRICK’S SCHOOL, Lowell 550 Students Bro. Anoelus, Director. ST. MARY’S SCHOOL, Lawrence — 250 Students Bro. Raymond, Director. Total number of Students taught by the Xaverian Brothers in this country, 3,140. Pro. A L B X I VS, Provincial. ST. VINCENT’S CHPE C I RHRDEHU, 7VYO. CHARTERED IX 1H43. Commercial, Classical and Theological Departments. A prosperous career of nearly half a century is a fair guaranty of the standing of St. Vincent’s in the field of Catholic education. Her graduates are her best recommendation. As Bishops, Priests, Professional and Business men, they are to be found in all parts of this great country, and their works reflect honor on themselves and their Alma Mater. The College is delightfully situated on the Mississippi River, 150 miles below St. Louis and 40 miles above the mouth of the Ohio. The matchless beauty of its grounds and densely shaded lawns, sloping to the Father of Waters, form the most charming picture that greets the river tourist anywhere between St. Paul and New Orleans. The winters are mild and no healthier climate can be found in the United States. Besides the facilities for travel afforded by the river, “The Cape’’ now enjoys the advantages of four railroads, and two others are soon to be built. This makes St. Vin- cent's College easy of access at all seasons. For catalogues, address Very Rev. F. V. NUCENT, C. M . , President. ST. XAVIER COLLEGE. CINCINNATI, OHIO. The Institution known at present as St. Xavier College was established Octo- ber IT, 1831, by the Rt. Rev. E. I). Fen- wick, D. D., first Bishop of Cincinnati, under the name of “The Athenasum.’’ In the year 1840 it was transferred, bv the Most Rev. Archbishop J. B. Purcell. 1). D., to the Fathers of the Society of Jesus, who liavcconducted it ever since under the title first mentioned. It was incorporated by the General Assembly of the State in 1843. In 1869 an act was passed which secures to the Institution a perpetual charter, and all the priv- ileges usually granted to universities. Rev. H. A. SCHAPMAN, S. J., President. LAW DEPARTMENT Georgetown Law School. FOUNDED 1870. t or. Sixth and F Sts., X. \\. Unequaled advantages for the study of American Jurisprudence. Apply to the Secretary of tlie Legal Faculty. S. M. YEATMAN, (Jcoryctown Law Buildiny. Department ot Arts and Sciences, GEORGETOWN COLLEGE. FOUNDED 1789. Situated on Georgetown Heights, overlooking the City of Washington and the Potomac River. Collegiate anti Preparatory courses in the Classics, Modern Languages and Literature, Mathematics, the Physical Sciences, Philosophy, etc. Apply to the Rector, Eev. J. HAVENS EICHAEDS, S. J. GEORGETOWN COLLEGE, Best Washington , D. V. MEDICAL DEPARTMENT Georgetown Medical School. FOUNDED 1851. No. 920 II Street, N. IV. New building, the most complete and perfect pos- sible for its purposes. Exceptional Clinical advantages. Apply to tlic Dean of the Med ical Faculty . G. L. MAGRUDER, M. D„ SVi Vermont Are., N. If. St. Joseph Commercial College AND BOARDING SCHOOL FOR BOYS AND YOUNG MEN. ST. JOSEPH, MO. Conti uated hy the Brothers of the Christian Schools. The scholastic year begins on the first. Monday of September, lssi). The course of studies: Primary, Preparatory. < 'ommereial and Scientific. 'Die Commercial and S< lent itie departments embrace Bookkeeping in actual practice. Business Forms, Commercial Law, Rhetoric and Composition. Literature, Higher Arithmetic, Algebra, Mensuration. Geometry, Trigonometry, Telegraphy, Stenography and Type-writing. Board, tuition, washing, bed and bedding, per session of five months, $100. For further particulars address BRO. MARCELLIAN, President. Spring Hill College NEAR MOBILE, ALA. Under the Direction of the Jesuit Fathers. Established in 1830. This institution is beautifully situated in a. A ery healthy locality, overlooking the Bay of Mobile. System of education. Classical and Commercial, complete in all its blanches. French, German and Spanish taught without extra charge. The health, morals and comfort of the pupils have the most careful attention. A large staff of teachers permits personal supervision and individual training. The session will re-open Monday, Sept. 9. For particulars apply to Very Itev. JAS. LONERGAN. S.J., President. IMIUETTE COLLEGE Cor. State ar\d Teqtlj Streets, MILWAUKEE, W/S. Commercial, Scientific and Classical Education. Apply for Catalogue to Itev. JOS. 0imiMKLS.VI.tJi, S. President X COLLEGES AND UNIVERSITIES. ST. JOSEPH’S •^•CObUEGEI^ DETROIT COLLEGE Detroit, Mich, Under the Care of t^e Jesuit Fathers. SAN JOSE, CAL. This College was established in 1884, and has for its object to impart a higher education to the Catholic boys of San Jose. It is conducted by the Fathers of the Society of Jesus, in charge of St. Joseph’s Church. The College is intended for day scholais only. The scholastic year consists of two sessions, of five months each. The first session begins on the first Mon- day of August; the second, on the second of January. The number of pupils averages about one hundred and fifty. For catalogue apply to the ESTABLISHED 1877. IT EMBRACES Classical, Scientific and Commercial Courses. INCORPORATED 1881. Rev. M. P. DOWLING, S. J., President. mnw urn REV. B. CALZIA, S. J., President. ST. LOUIS UNIVERSITY Founded 1829, incorporated 1832, with pow- ers to confer all tlie Academic degrees. Conducted by the Jesuit Fathers. Daily attendance. Oct., 1889, 410 students. courses: PREPARATORY, BUSINESS, ACADEMIC, COLLECI ATE, SCIENTIFIC and POST-GRADUATE. REV. EDW. J. CLEESON, S. J., President. Conducted by the Brothers of tiie Christian Schools, Delaware Avenue and Church Street, BUFFALO, N. Y. DEPARTM ENTS! Collegiate, Intermediate and Primary. courses: Classical, Scientific and Commercial. Students reside in the Institution or at- tend as Day Scholars. TERMS MODERATE. For particulars or for Prospectus apply to BROTHER AELRED, President. BEATTY, P. O., WESTMORELAND COUNTY, PA. This institution, under the direction of the Bene- dictine Fathers, is situated in the western part of Pennsylvania, two miles from Latrobe. It is ren- dered easily accessible by the Pennsylvania Central Railroad passing through its lands. The buildings can accommodate three hundred and twenty stu- dents. The courses of studies are: the Ecclesiastical, the Classical and the Commercial, besides an Element- ary School for beginners. Terms: Board. Tuition, Bedding and Washing, per annum, $200. Entrance Fee, $5. French. Italian, Spanish, Natural Philosophy and Chemistry. Music. Drawing and Painting, Phonog- raphy and Telegraphy, form extra charges. For further information, or catalogue, apply to REV. P. LOUIS HAAS, O.S.B., Director. COLLEGEVItLE, MON. Preparatory, Commercial, Scientific, Classical and Theological. Tlie Largest Educational Institution in t!:e Northwest. This University is situated oil a beautiful lake in the healthiest part of Minnesota. The accommodations are unsurpassed. It possesses a staff of EXPERIENCED PROFESSORS, who devote t heir life to oducat ion. For Catalogue, etc., apply to tlie Presi- dent or to the Vice-President of St. John's University, Collegeville, Minn. lit. Rev. Abbot Alexius Edelbroek, O. S. If., President. ST. jVIAHY’S College Belmont, Gaston Co., IV. C. SCIENTIFIC, CLASSICAL ^COMMERCIAL COURSES. For further Particulars, apply to Kcv. St. Josepd’s College, DUBUQUE, IOWA. Philosophical, dterary. Classical, Scientific ami Commercial Education, Pall Term Commences Wednesday, Sept 4, ’89. For Catalogue, giving further particular s, apply to Very Rev. R. RYAN, V. C. ST. MARY’S, KY. Classical, Mathematical and Commercial, GORZAGA GOLLEGE, SPOKANE FALLS, WASH. This institution, conducted by the Fa- thers of t lie Society of Jesus, is beautifully situated on the. banks of the Spokane River, commanding' au extensive view of the Spokane Valley. The building is large and commodious, the grounds are extensive, and afford ample facilities for outside amusement and healthful exercise. The course of studies comprises the Latin. Greek and English languages; < liristian Doctrine. History, Geography, Matliamat- ics, Penmanship and Bookkeeping. Ger- man and French are optional. Board and tuition per session of ten months. $25(1, pay- able half-yearly in advance. For further information, apply to REV. JAS. REBNIANN, S. J., Pres’t. St. Joseph’s Diocesan College Teutopolis, Effingham Co., 111. This institution is conducted by Francis- can Fathers, and begins its 28th scholastic year September 5th. U-89. New students ought to present them- selves September 4th. Cat/inlics only are admitted. Thecourseof studies iscla’s- sical, commercial and preparatory. TERMS FOR FIVE MONTHS: Board, Tuition, Bed and Bedding. Wash- ing, Physician’s Fee. use of Library and General Stationery, $83.25. Entrance Fee, $6.00. Music, Stenography and Type-writing extra. For particulars apply to Rev. P. Michael Richahdt, Rector. A first-class Catholic Institution, situated in the country, and in one of the most healthful sections of Kentucky. Conducted bj tlie Fathers of the Congre- gation of tlie Resurrection. Thorough studies in all College branches. Extra Business Department with Stenog- raphy. Typewriting and Telegraphy. Write for Catalogue, to Rev. I). FENXESSV, C. R.. President. CONZAGA COLLEGE WASHINGTON, D. C. Conducted by the Fathers of the Society of Jesus. Tlie course embraces English, Latin, Greek, French. German. Trigonometry, Geometry, Arithmetic. Algebra, Chemistry, Elocution, Bookkeeping, Phonography, etc. REV. E. A. McGURK, S. J., President. St. Mary's College ST. MARY S, KANSAS Conducted by the Jesuit Fathers, em- braces all tlie branches of a complete Clas- sical and Commercial education. BOARD, TUITION, ETC., Per Term, Five Months, - - - - $100 For further particulars apply to the President. Butler and Baltic Streets, BROOKLYN, N. Y. (Entrance, 41 Butler Street). Conducted Ijjj the Franciscan Brothers. This Institution, empowered by Charter to con- fer degrees. is situated in a healthy, retired part of the city, a short distance from Prospect Park. It has ample accommodation for four hundred students, with neat, shaded playgrounds and gymnasium. The scholastic year begins on the tirst Monday in September and closes on the last Thursday of June. The course of studies is Classical, Scientiticand Commercial. Hoard and Tuition, per annum, payable half yearly in advance. $250. Boys under 15 years of age. $200. Day scholars, per quarter. $8 to $15. For particulars apply to tlie president, BKOTI1KK JKKOME.O. S. B. ST. WARY’S COLLEGE, I i I , IC t; KV STREET, MONTREAL. CANADA. Under the. Direction of tlie Jesuits. ■ A complete classical education given. A special course prepares younger students for higher studies. REV. A. D. TURCEON, S. J., Rector. ST. IWEINRAD’S College ait Ecclesiastical Seminary, St. Metnrad, Spencer Co., 1ml. Founded in tlie year 1857, and conducted by the Benedictine Fat hers of St. Meinrad’s Abbey. Only Catholic students are ad- mitted; students of commercial course, irrespective of creed, rnay apply to St. Meinrad’s Commercial Institute, Jasper, Ind. Terms at both institutions, $180 per an- num. For particulars, address REV. BENEDICTINE FATHERS, St. Meinrad, Ind. ItOYOliR COLLEGE, Cor. Calvert and Madison Sts., Baltimore, Md. Under tlie direction of the Fathers of the Society of Jesus. CLASSICAL AND SCIENTIFIC. Scholars received at eleven years of age and upwards. FRANCIS A. SMITH, S. J., Pres't. St. John’s Academy, ALEXANDRIA, VA. Many Catholics prefer sending their sons to a military school, but wish them to have Catholic instruction there. A 11 such should send for the catalogue of St. John’s Acad- emy. Alexandria, Va., six miles below Washington, one of the preparatories of 1 Georgetown College. Address RICHARD L. CARNE, A. M., Principal. COLLEGES AND A CA DEMIES. xi INSTITUTIONS ON THE PACIFIC COAST Conducted by the Sisters of Charity. University and College OF OTTAWA, CANADA. FACULTIES OF THEOLOGY, -PHILOSOPHY and ARTS. Complete Commercial Course. Fully Equipped Laboratories. Terms, per year (ten mouths), $180. Send tor Prospectus. Address THE PRESIDENT. St. (Diehael’s College TORONTO, ONT. (In affiliation with Toronto University). Under the Special Patronage of the Archbishop and Directed by the Basilian Fathers. Full Classical, Scientific and Corqrr\ercial Courses. Special Courses for students preparing for University matriculation and non-pro- fessional certificates. TERMS WHEN PAID IN ADVANCE: Board and Tuition, $150 per year. Half Boarders, $75. Day Pupils, $28.00. For further particulars apply to Rev. J. R. TEEFY, President. Select Boarding School for Boys, C LASSO N-ON-TH E-SOUND, WESTCHESTER, N. Y. Brothers of the Christian Schools. This academy is delightfully situated on one of the most favored sites in the vicinity of New York. The course of instruction is both thorough and comprehensive. For further particulars address BROTHER AUGUST, Director. St. Mary's Seminary, For Boys between the Ages of 4 and 12 Years. SETON HILL, GREENSBURG, PA. In Charge of the Sisters of Charity. THE object of this School is to provide for boys of tender years a place where they may enjoy the comforts of home and care of parents, together with the ben- ellls of salutary discipline and careful teaching in the usual English branches. Trrms— B oard, Tuition, Washing, Mend- ingand Bedding, per session of ten months, $150. Music, etc., extra charge. MOTHER SUPERIOR. ST. JOSEPH'S worRPmongtHB negroes St. Joseph’s Seminary, Baltimore, Md. AND THE Epiphany Apostolic College, HIGHLAND PARK, BALTIMORE, MD. FOR TRAINING PRIESTS FOR THE COLORED MISSIONS. 7,000,000 Negroes in our land; almost alloutside the Church, and fully 4,000,000 of them unbaptized. A double duty-, as Catholics and Ameri- cans, lies upon us to support these Institu- tions, which depend on alms and their an- nual organ, THE COLORED HARVEST. Subscribe to it. 25 Cents'Yearly. V. REV. J. R. SLATTERY, St. Joseph’s Seminary, Baltimore, Md. INSTITUTIONS CONDUCTED BY THE Sisters of Our Lady of Mount Carmel. Mother House, NEW ORLEANS, LA. Two Schools— one for whites and one for colored children (females). Mount Carmel Convent, LAFAYETTE, LA. Two Scliools— one for girls and one for boys. Mount Carmel Convent, THIBODEAUX, LA. Boarding and Day- School for young ladies. Mt. Carmel Female Asylum, 53 PIETY ST. i new Orleans, la. Mount Carmel Convent, IBERIA, LA. Two Schools— one for white young ladies and one for colored children (boys and girls ) . Mount Carmel Convent, PAINCOURTVILLE, LA. For white girls. Mount Carmel Convent, WASHINGTON, LA. Two Schools — one for young ladies and one for boys (white exclusively). Mount Carmel Convent, ABBEVILLE, LA. Boarding and Day School for young ladies (white). St. John’s Day School, THREE MILES ABOVE THIBODEAUX, LA. Boys and girls (white). St. Charles’ Day School, FOUR MILES BELOW THIBODEAUX, LA. Boys and girls (white). Preparatory School for Boys. Fayetteville, Brown Co., Ohio. For boys between the ages of 8 and 12. Conducted by the Sisters of Charity-. Re- opens the first week in September. Terms very liberal. For particulars and terms apply to CedarGrove Academy, Price Hill, Cincinnati, Ohio: Sisters of Charity, Fay- etteville, Brown County, Ohio, or any of the Catholic Clergy of Cincinnati. St. Vincent’s Male Orphanage, St. Genevieve's Female Orphanage, St. Joseph’s Hospital, Providence Academy, NlkNCOUNtR.mSH. (Established 1856). Conducted by- the Sisters of Charity, St. Vincent's Academy, muA mu-k.msH St. Mary’s Hospital, Conducted by the Sisters of Charity. St. Joseph's Academy, SPRkCJJt. msn. Conducted by the Sisters of Charity. Sacred Heart Hospital, SPORkRL TMAS.mSVA Conducted by the Sisters of Charity. Providence Hospital, StkTILL. mSR. Conducted by the Sisters of Charity. Convent of Our Lady of Seven Dolors, TULMAP, mSR. Industrial School for Boys and Girls, GANISIUS COLLEGE , BUFFALO, N. Y. Conducted by the Fathers of the Society of Jesus. CLASSICAL AND COMMERCIAL COURSES: Optional: German, French, Shorthand, Typewriting and Instrumental Music. Terms: For boarders, per annum, $252; for day scholars, per annum, $40. The scholastic year begins on the first Wednesday- of September. For further in- formation" apply to REV. J. U. HEINZLE, S. J., President of Canisius College, Washington St.. Buffalo, N. Y. New Ehoelherg flUhey OF THE ORDER OF ST. BENEDICT, Conception , Nodaway Co., MISSOURI. The clergymen of the Abbey- are engaged in missionary work in the Diocese of Kan- sas City and St. Joseph, and in the Vicar- iate-Apostolic of Dakota. St. ^eglia’s fieademy, For Young Ladies and Children. Under the Direction of the Sisters of the Holy Cross. 601 East Capitol Street, Washington, D. C, St. Vincent's Hospital POPTLkHQ, OPA Conducted by the Sisters of Charity. St. Mary's Hospital, kSlOPAk. OPA. Conducted by- the Sisters of Charity. Convent of Our Lady of the Sacred Heart, COLNWAA. msv\. An Industrial School for Indian Girls, Conducted by the Sisters of Charity. Convent of Mary Immaculate, NtAR PkP,WWG,TOU,mSY\. An Indian School for Girls, Conducted by the Sisters of Charity. Providence Academy, OUUViK, msw. St. Peter’s Hospital, Conducted by the Sisters of Charity. St. Joseph's Academy, An Indian School for Boys and Girls, formal School Jlovitiate. Brothers of the Christian Schools: "I bless this work (the Brothers’ Novitiate of Ammendale, Md.) with all my heart, and hope that the reverend clergy will exercise their solicitude in encouraging vocations to the Institute ..”— His Eminence Cardinal Gibbons. “Co-workers with Christ iu saving souls.” Blessed J. B. De La Salle. “J am really more solicitous for the multi- plication of the teaching Orders than for the multiplication of the priesthood: for education is to-day the great work that the Church lias in hand.” — Rt. Rev. J. J. Keane, Rector of C. U. Boys whose conduct gives signs of voca- tion can be admitted to the Preparatory Novitiate annexed to the Normal School. The Novitiate has ample accommodations for 100 candidates. It contains now over 50 young men — novices and candidates. For particulars apply to Rev. Bro. THEODORUS, Directorof Novices. St. Francis’ Institute, OSAGE MISSION, KANSAS, With a Full Staff of Professors and a Thorough System of Education. MHOta las. Qvatcnou o? ihi FATHERS OF THE SOCIETY OF JESUS. For information or catalogue address Tl\e ReV. Superior. Conducted by the Sisters of Charity-, j Conducted by the Sisters of Charity. CONVENTS AND ACADEMIES. xii Uf^SULilHE AGfiDEmY, >7 K W ORLEANS, PRINCIPAL BUILDING FACING THE PARK. f ^ \%jp^3 IIIS Establishment, for the education of Young Ladies, is the most ancient in the United States, having been founded in 1727, under the auspices of Louis XV, King of France. Letters still preserved in the archives of the monastery serve to show how highly some of our most popular Presidents, as Jefferson, Madison, Monroe and Jackson, appreciated the services rendered society by the Ladies of the Institution. The magnificent Convent, to which the Community removed in 1824, is situated on an extensive plantation about two miles below New Orleans. The various apartments are spacious, well ventilated and commodious, and the play- grounds extensive. Among other advantages the system of teaching offers the following one, viz. : The French and English languages both receive equal attention, being taught not only by theory, but by practice, and the Young Ladies who follow the course of Grammar and Literature adopted in the Establishment acquire a thorough knowledge of both languages, and speak them with fluency and elegance. Particular attention is given to Music. For further particulars apply to THE SUPERIORBSS. CONVENTS AND ACADEMIES. xiii ST. MARY’S ACADEMY. IN its 30th year of active educational work, St. Mai-y’s Academy for Young Ladies has justly earned the reputation of being one of the most thoroughly equipped and successful educational institutions in the United States. The Academy buildings — large, well ventilated, commodious, heated with steam, supplied with hot and cold water, and with fire-escapes, are beautifully and healthfully located on an eminence overlooking the picturesque banks of the St. Joseph River, in the highest and healthiest part of the State. All the branches of a thorough En- glish and Classical education are taught by a Faculty of competent teachers, forty-two in number. French and German, Plain Sewing, and every variety of Fancy Needlework, are taught without extra charge. Bookkeeping in regu- lar course; Phonography and Typewriting extra. THE CONSERVATORY OF MUSIC is conducted on the plan of the best Classical Conservatories of Europe. Three instrumental lessons and one in theory, with five in general singing class, weekly, are included in the regular pension; extra practice pro rata. THE ART DEPARTMENT embodies the principles that form the basis of instruction in the best Art Schools of Europe. Pupils may pursue a special course in the schools of Painting and Music. MINIM AND PREPARATORY. Pupils of tender age, and those who need primary training, are here care- fully prepared for the Academic courses. For catalogue, containing full in- formation, address MOTHER SUPERIOR, St. Mary’s Academy, Notre Dame, Indiana. Mary’s Young Ladies’ Academy, MONROE, CONDUCTED BY THE SISTERS, SERVANTS OF THE IMMACULATE HEART OF MARY. This Institution occupies ono of the most beautiful and healthful locations in Monroe, hem already very spacious, have been enlarged and improved during the last " the Inmates. The Institution affords every ad vantage to young persons being given to their advancement in the different branches, no care is . society. Difference of religion is no obstacle to admission, provided the pupils assiduously watched over by the Sisters, who consider themselves conscientiously bound to surrounded by extensive grounds bordering on the River ^^j’ ) ' I ' 1 *‘ 0 ^^'Lm^healttPoi act tlf^part of ^parent's towards thecliildre'n entrusted to their charge. No pupil will be received without satisfactory references. The Scholastic year beginson the first of September and ends with the Annual Dtetribution; this is iiviem wo^session ^o a . monthseach. The course of instruction embraces Orthography, Reading, Elocution, Grammar. Epistolary Correspondence. Composition, ,1 .buna 1 . ■ .... with the Annual Distribution; this is divided into two sessions of five Correspondence, Composition. Plain and Ornamental Penmanship, Geogra- phy, Physical Geography, Arithmetic, Bookkeeping. Algebra. Geometry? Sacred and Profane History, Civil Government, Rh®t°ric mheorvand Vi unnosition ' < If ’ Musi c ’ I ) rawi n g’ Zoology, Philosophy, (Chemistry, LatiA, French And German Languages. Instrumental Music-Piano. Organ Harp.Gmtay Vocal Music .Theory and Compositaon ot Muau, mwg Painting, Wax Flowers and Fruit, Stenography. Christ in n Doctrine and Sacred History are commenced m the Primary department - and .continued | throughout ; the _ course ^ as main and Fancy Needle Work, together with a knowledge of Domestic Economy are necessary for the completion of a young f 'JT'E ' 1 ‘ 1 Distributions of Premiums branches; they form no extra charge. Tables of Honor, Monthly Notes, Bulletins, Quarterly Musical Reviews, Semi-Annual Examinations, and Annual Distributions or premiums are among the various means used to excite emulation. TERAIS:-BOA.RT> A.NO TUITION, PER SESSION, 4SGO.OO. _ ^ „ „ ., , . . mother superior. For further particulars apply to CONVENTS AND ACADEMIES. xiv Monte Maria Academy, RICHMOND, VA. ONTE MARIA ACADEMY for young ladies, or Academy of the Visitation, which is the incorporate name, possesses a most delight- ful and desirable location. On the retired and healthy heights of Richmond, Va.,in buildings enlarged to admit additional applicants, the pupils enjoy ample grounds, picturesque views, and every facility under an approved system and an efficient corps of teachers, for their contentment and progress. This institution is un- der the direction of the Nuns of the Visitation, founded in 1610 by St. Francis de Sales, Bishop and Prince of Geneva. This order has always stood high among the best educators of youth, both in Europe and America. The course of instruc- tion is thorough; com- mencing with the ele- ments of a junior educa- tion, it includes all that is useful and practical in woman’s intellectual cul- ture: all the accomplish- ments suited to her sex, and not excluding a busi- ness course if desired, with lessons in Stenog- raphy and Typewrit- ing. The beauty of this situ- ation and almost endless variety of its attractive surroundings, render it peculiarly adapted to the purpose of a boarding school for young ladies, whose taste is thereby refined and brought into usefulness. Below, in the distance, run the waters of the James, tumbling over rocks in foam and spray, or, winding smoothly in varied directions through the lowland. There are in view five bridges, on which are to be seen steam cars, vehicles and persons in passing. The varied colors, floating from vessels in the stream below, lend a new charm and teach the youthful observer to rec- ognize the countries in commerce with the capital of the Old Do- minion. Parents and guardians who wish to secure for young ladies, in a first- class boarding school, the benefits of a solid and refined education, with maternal supervis- ion over their health, morals and manners, will have no reason to regret their choice of the MONTE MARIA ACADEMY. The ladies, charged with the duties of the Academy, will be vigi- lant in requiring, by mild, yet efficient means, an exact compliance with every rule of the institu- tion and the forms of polite deportment. For terms, etc., apply to Sister Superior. ST. PRY’S BENEDICTINE INSTITUTE, RICHMOND, VA. (S* T. MARY S BENEDICTINE INSTI- TUTE, Fourth street, between Leigh and Clay, is, as its name implies, con- ducted by the Benedictine nuns, who have acquired great reputation in the management and instruction of those committed to their care. The minds and manners of many of the most es- teemed ladies of this part of the coun- try were moulded and refined by these superior educators, twelve of whom, under the respected Mother Edith Vogel, are engaged in the work. The institution is pleasantly situated in a quiet part of the city. Encouraged by the liberal patronage it has enjoyed, a new and spacious building has lately been erected with all the improvements and facilities of the times for the com- fort and better education of the pupils. The course of in- struction includes every useful and ornamental branch of education, while the most solicitous attention is paid to the moral and polite deportment of the pupils. It was established in 1875by four ladies of the Benedictine order, from St. Mary's, Elk county, Pennsylvania, three of whom still remain, one of them the sister in charge. Others have since come to join these. About 200 pupils are now en- rolled. Among the various apartments are class rooms, dormitories, music rooms, infirmary, and chapel. Attend- ance at the latter is not obligatory. Terms at the Institute are reasonable. Special arrangements may be made with the MOTHER SUPERIOR. CONVENTS AND ACADEMIES. xv STT. F Convent and Academy JOJLIBT , IBB. This building is located in the most delightful partof Joliet, a thriving city thirty-eight miles southwest of Chicago. The Academy was chartered as an Institution of learning by the laws of Illinois in 1874. The course embraces the various branches of art and science. The English and German languages receive equal attention, and care is taken that pupils have practice in both. Particular care is bestowed on the moral and religious training of the young ladies. The library of the Academy consists of choice works in English and German Literature, of which the young ladies are expected to avail themselves for their own culture and improvement. The scholastic year is divided into two sessions of five months each; the first begins on the first Wednesday of September, the second on the 3d of February. For prospectus and catalogue apply to St, Mary's Academic Institute St. Mary of the Woods, Vigo Co., Ind. This noble institution was founded in 1840 by the Sisters of Providence, from Ruille, in France. The little band which undertook the arduous task of opening an educational establishment in the western wilds of Indiana was composed of six Sisters, including Mother Theodore, the foundress, whose name is held in veneration by all who had the happiness of knowing her. Many and great were the difficulties to be overcome in a new and uncivilized country, in which the resources were few, the language, customs and man- ners entirely strange. But the zealous laborers, aided by those who came to join in the good work, struggled on, and before the lapse of many years St. Mary’s Institute attained t lie well earned reputation of being a first-class Academy. The present Academic building is pronounced by all who visit it to be one of the finest in the Dnited States. It is located four miles west of Terre Haute, near t lie Indianapolis & St. Louis Railroad. It is spacious, well ventilated, convenient and furnished with all modern improvements. It is liberally supplied with philosophical and astronomical apparatus, charts, globes and everything conducive to the attainment of knowledge. The pupils have access to a well filled library of choice and standard works. Every facility is afforded for attaining proficiency in music, painting in oil and water colors, etc. Special attention is paid to forming the morals and manners of the pupils, Simplicity of dress is enforced by rule. The extensive grounds surrounding the Institute are beautifully laid out, and offer every inducement to the young ladies to engage in healthful exercise. Parents may rest assured that pupils ced under the Sisters’ care receive all the attention that kindness can suggest. For further information address SISTER. SUPERIOR, SISTER SUPERIOR, St. Fmncis Academy. St. Mary’s Institute, Vigo Co., Ind. | WILKESBflRRE. PR. | Provincial Motherhouse and Novitiate of the Sisters of Christian Charity FOR THE Dnited States of North America. CONNECTED WITH IT An Educational Institution for Young- tadfes. There are Forty-six Branch Houses scattered over various States and Dioceses, having charge of Parochial Schools. ST. CIiARA’S ACADEMY, Sinsinawa Mound, Grant Co., Wis. This old and well known institu- tion, one of the finest of its kind in the Northwest, is conducted by the Sis- ters of St. Dominic, the mother- house of the order in the United States being connected with the academy. For years it has received the pat- ronage of the neighboringstates, and almost every state and territory has had representatives in attendance at different times in the history of the institution. The course of instruction is unsur- passed in thoroughness, and affords young ladies every facility for an ex- cellent and accomplished education. The academy occupies one of the most beautiful and picturesque sites in the state, and its elevated situa- tion, together with an excellent sys- tem of water-works and sewerage, secures perfect healthfulness. The school year begins the first Monday in September. Telephonic connec- tions with Dubuque, Iowa, and Ga- lena, 111. For catalogue and particulars, ad- dress MOTHER SUPERIOR. St. Joseph’s Academy For Young- Toadies, SETON HILL, GREENSBURG, PA. In Charge of the Sisters of Charity. 'T'HIS Academy, chartered with rights and privileges equal to the first Academic Institutions in the State, is situated on the highest point of a tract of land contain- ing 200 acres, in view of the Pennsylvania Central Railroad, thirty miles east of Pitts- burgh. and one-fourtli of a mile from G reensburg station. The plan of instruction is systematic and thorough, embracing all that could be de- sired for the highest culture. Besides the Graduating Department, a Special Course meets the wants of young ladies who, not wishing to go through the course of gradua- tion, are anxious to obtain a good practical education. Domestic Economy is taught in each Department, and opportunities for Culi- nary Practice are afforded young ladies who wish to become skilled in housekeeping. Terms— Board, Tuition, Bed and Bedding, per year, $200. The Languages, Music, Drawing, Painting, Shorthand and Type Writing, extra charge. AIOTIIEK SUPERIOR. Villa Angela, Nottingham, 0. THE situation of the Boarding School for Young Ladies is beautiful and health- A ful. Course of studies thorough, em- bracing all the branches of a solid and refined education. There is also a Minim and .1 unior Department for accommodation of children between ages of 7 and 14. Terms— $130 per annum. For Prospectus, address Mother Superior, Ursulise Audemy, Clevelaad, or Mother MAE? LOUIS, Villa Angela, Nottingham, 0. ST. MARY’S ACADEMY, (Established at The Dalles, Oregon, 1864.) CONDUCTED BY THE SISTERS OF THE MOST HOLY' NAMES OF JESUS AND MARY'. This Institution offers every advantage for home and social comfort. The course of study comprises all the branches of a thorough English education. Special atten- tion paid to the art s and foreign languages. Tlie primary object of the Institution is to instill intothe minds of the youngalaud- able emulation, to form their hearts to vir- tue, to fit them to be true and noble women and ornaments to society. Bethlehem m Academy , Faribault, Minnesota, CONDUCTED BY THE DOMINICAN SISTERS. Affords young ladies every facility for a solid and refined education. For particulars, address the SUPERIORESS. XVI CONVENTS AND ACADEMIES. Loretto Academy Loretto Academy BOARDING AND DAY SCHOOL FOR YOUNG LADIES. FOR YOUNG LADIES AND MISSES, FLORISSANT, ST. LOUIS COUNTY, MO. ST. LOUIS, MO. This Academy, erected in 1874, is in one of the best portions of St. Louis. The building is thoroughly ventilated, heated by steam, and furnished throughout with all the modern improvements. The course of studies is comprehensive and well arranged, and aims at a solid, practical and refined education. For full particulars apply for catalogue to A home-like Boarding-School of highest grade. Literature, Art, Music and Elocution. Sixteen miles from St. touis, on St. Louis Cable & Western Railway. Three daily trains. For circular, address MOTHER. SUPERIOR. MOTHER SUPERIOR, Loretto Academy, Cor. Jefferson Ave. and Pine St., ST. LOUIS, MO. St. Hilary’s of the Springs “THIS Academy, conducted by the Sisters of St. Dominic, is situated about three miles east of the city of Columbus, Ohio, on a lovely eminence commanding an extensive view of the surrounding country. The course of study embraces all the branches that are necessary to the acquisition of a solid and refined education. The scholastic year is divided into two sessions of five months each, beginning respectively on the first Monday in September and the first Monday in February. Parents and guardians may rest assured that every attention will be given to the health and comfort of those placed under the care of the Sisters. Prospectus sent on application to MOTHER SUPERIOR, St. Mary’s of the Springs, Shepard P. 0., Franklin Co., Ohio. ST. AGJ'iES ACflDEmY, FOR YOUNG LADIES. ucited f 3 v' the Domirticem Sisters. This Institution is situated on Vance Street, and is one of the Most Beautiful and Healthy locations of Memphis, Tenn. • Catalogues containing all necessary information may be obtained by addressing THE MOTHER SUPERIOR OF ST. AGNES ACADEMY, Memphis, Tenn. ST. GERTRUDE’S ACADEMY RIO VISTA, SOLANO CO., CAL. This Academy for youngladies, under the direction of the Sisters of Mercy, is beauti- fully situated on an eminence in the pleas- ant ana accessible town of Rio Vista. The location is remarkably healthy, the building new and well furnished with all that con- tributes to the health and comfort of the pupils. The pleasure grounds are extensive and well adapted to healthful exercise. Pupils of all persuasions will be equally received. The course of instruction com- bines all the useful branches of a solid edu- cation. Pupils received at any time during the term, and will be charged from day of entrance. The scholastic year is divided into two sessions of five months each: the first to commence January and ending in June. TERMS PER SESSION, PAYABLE IN ADVANCE. BOARDING PUPILS. Board and Tuition, with use of bed- ding, $112 00 Instrumental Music, - - - 25 00 Washing, 20 00 Vocal Music (private lessons), - - 10 (X) Singing in Class, Drawing, French, Plain and Ornamental Needlework do not form extra charges. DAY ACADEMY. Terms per month, in advance: Senior Class, $3 00 Intermediate Class, - - - - 2 00 Primary Class, 1 00 Music, Piano lessons, with use of in- strument, 2 00 Music, Guitar lessons, with use of in- strument, 2 00 No entrance fee required. For further information apply to M. M. CAMILLUS, Superioress. ST. MARY’S Institute, QUINCY, I I.U. ST. MARY'S Day ^Boarding School, Conducted by the School Sisters of Notre Dame, was founued in 1863 and chartered i„ 1873. The system of education is founded on the plan of the best schools in the country, and the thorough work done in the Scien- tific, Musical and Art Departments lias placed St. Mary’s Institute among the leading Female Academies in the State of Illinois. St. Gatoine’s ACADEMY, AND Normal School for Catholic Yonng Ladies, W- St. Joseph’s Academy, St. Joseph’s, Daviess Co., Ky. This Academy is beautifully situated in the country, and affords a pleasant home for young ladies who wish to pursue a thorough fundamental, scientific and liter- ary education. Board, Tuition, Bed and Washing, per session, $60. Music, extra charges. For further particular's, address URSULINE SISTERS. Re-opens the First Monday in September. This academy and normal school, located in Racine, Wis., is under the supervision of the Sisters of St. Dominic: it possesses every advantage for a thorough education. In the Normal Department special atten- tion is paid to Church Music, which branch may ho separately pursued if desired. The building is heated by steam and pro- vided with all modern improvements. The beautiful grounds are extensive and afford ample opportunity for healthful exercise and recreation . For catalogue and further particulars, apply to “ DIRECTRESS," St. Catharine's Academy, Racine, Wis. CONVENTS AND ACADEMIES. St. Mary’s Academy, WINDSOR, ONT. This institution is pleasantly located in the town of Windsor, opposite Detroit, and combines in its system of education gTeat facilities for acquiring- the Frencli language, with thoroughness in the rudimental as well as the higher English branches. Terms (pay- able half-yearly in advance) : board and tuition in French and English, per annum, $100. For further particulars, address MOTHER SUPERIOR. Academy IMMACULATE Oldenburg, Franklin Co., Ind. This prosperous Institution, under the charge of the SISTERS OF ST. FRANCIS. WEST RITTENHOUSE SQUARE, 19th Street, below Walnut Street, PHILADELPHIA. This well known establishment, intended both for Boarders and Day Scholars, pos- sesses every attraction, being located in the most delightful section of the city, opposite West Rittenhouse Square. It is easy of access from the various passenger railways, which approach it on every side; and the building is admirably adapted to all the re- quirements of a Boarding and Day School. The Course of Studies is thorough, embrac- ing all the branches requisite for a solid and refined education. Tlie Thirty-Third. Year of the Academy opens Sept. 9tl». For further particulars apply to the Sister Superior of the Academy. Boarding and Day School FOR Young Ladies and Little Girls. Conducted by the Sisters of St. Joseph. Loretto Academy NIAGARA FALLS, ONT. (Branch of “ Die Englische Frau- lein,” Munich, Bavaria; St. Mary’s Convent, “Mickle-Gate-Bar,” York, Eng.; “ Loretto Abbey.” Katlifarn- hain, Dublin, Ireland.) This Institution, overlooking the Falls on the Canadian Side, cannot be equaled for the sublime view it affords of the Falls, Rapids and Islands in the vicinity. For particulars address LADY SUPERIOR. TOLEDO, OHIO. This Institution, incorporated with the privilege of a College, is under the direc- tion of the URSULINE NUNS. Mt. St Joseph Academy CHESTNUT HILL, PHILA. Affords the highest educational advantages at uncommonly low rates. The course of studies is comprehensive, and its aim is to impart a thoroughly solid and refined edu- cation. For further particulars, please address MOTHER SUPERIOR. kopetto Abbey Wellington Place, Toronto, Canada, a branch of Loretto Abbey, Rathfarnham, Dublin, Ireland. Founded from St. Mary's Convent, Michlegate Bar, York, England. A Seminary for the education of young ladies, under the superintendence of the ladies of Loretto, situated in the western part of the city, having the full benefit of the pure air of the lake, and the pleasant shade of grand old trees, covering several acres. The course of instruction in this establishment comprises every branch suitable to the education of young ladies. They receive tuition in the ENCLISH, FRENCH, ITALIAN, CER- MAN AND LATIN LANCUACES, Harp, Piano, Organ, Violin and Guitar; Harmony, Drawing, Embroidery, Plain and Fancy Needlework, Culinary Art and Domestic Economy. Frequent pub- lic instructions are given in politeness and etiquette. Music in its various branches is assiduously cultivated. The Scientific, Vocal and Instrumental Departments are taught by accomplished and experienced teachers, whose system is modeled on that of the European conservatories. Bookkeeping, Stenography and Type- writing are taught to any of the pupils who may desire to learn these branches. Tuition in Vocal and Instru- mental Music, Painting, Violin, Guitar and Organ may be had from professors if desired. Academy FOR YOUNG LiflDIES, COHOVJGItO fttt UbSUUNB UuUS. 150th St. ami Westchester Ave., New yorR. Studies will be resumed on tbe first Wednesday of September. For particulars, apply to MOTHER SUPERIOR, Ursuline Academy, 150th St., N. Y. St. Joseph's Academy COR. OF ST. PHILIP AND GALVEZ STS., NEW ORLEANS, LA. This Academy, founded in 1859, and incor- orated under the laws of the State of ouisiana in 1868, is conducted by the Sisters of St. Joseph, whose efficient work in t lie cause of education is extensively known and appreciated. The aim of this institution is to give a sound mental and moral training to its pupils, hence the course of studies is com- prehensive and judiciously arranged. Board and Tuition, Washing and Bedding, per session of ten months, $200. For further particulars, address the SISTER SUPERIOR. ST. PAUL, MINN. PUflT ST. JOSEPH, RUTLAND, VT. This institution, conducted by the Sisters of St. Joseph, will re-open on Monday, Sept. 2nd. The very healthy site of this academy, situated near the Green Mountains, is an importantrecommendation. Thecourse of study is thorough, embracing all the branches of a solid and refined education. Particular attention paid to vocal and instrumental music. French, gratis. Every variety of fancy work taught without ad- ditional charge. Pupils admitted at any time in the session. Terms moderate. For further particulars apply to MOTHER SUPERIOR. Conducted by the Sisters of St. Joseph. This institution offers exceptional facili- ties for the acquisition of a thorough Eng- lish education. Special students in Music will find the course and methods pursued very conducive to rapid advancement. Full particulars in catalogue, for which apply to MOTHER SUPERIOR. College of Notre Dame MARYSVILLE, CAL. Founded 1856. Select Boarding and Day School for Young Ladies. For particulars address THE LADY SUPERIOR. Good references required. ST. JOSEPH’S rcadejviy. Ursuline Convent OF THE Sacred Heart of Jesus. xvii St. Joseph’s Academy EMMITSBURG, MD. This institution for the education of young ladies was established in 1809, by Mrs. E. A . Seton, well known in the religious world as the foundress of the Community of Sis- ters of Charity in the United States. It was incorporated in 1816. The property, comprising 400 acres, is situ- ated in a lovely valley at the base of the Blue Ridge; the locality is unsurpassed for beauty of scenery and salubrity of climate, as well as for the advantages of rural life for study and physical well-being. For terms, etc., address MOTHER SUPERIOR. St. Joseph’s Academy FOR YOUNG LADIES. CONDUCTED BY THE SISTERS OF ST. JOSEPH. AfeSIierrystown, Adams Co., Pei. Board and Tuition, per Session, $75.00. Music, Vocal and Instrumental, Drawing, Painting and Languages, extra charges, French excepted. A Separate Department for tlie Blind, taught by a thoroughly competent member of tlie community, a graduate of the Philadelphia Institution for the Blind, who had several years’ experience as a teacher there. MT. DE SALES CA. TOYS 1 T TEE, AID. The course of instruction embraces all the usual requisites of a thorough and accomplished education. The unrivaled healthiness of the locality offers peculiar advantages to pupils of a delicate constitu- tion. TERMS REASONABLE. ACADEMY OF Our Lady of Light, Conducted by the Sisters of Loretto. SANTA FE, NEW MEXICO. This Academy, founded in 1852 by Most Rev. J. B. Lamy, is situated in a most desir- able location in the city of Santa Fe, so noted for its healthful and agreeable climate. The Sisters in charge of tlie institution leave nothing undone in imparting to tbe children confided to their care a thorough and refined education. For further particulars, address MOTHER FRANCISCA LAMY, Superior. ST. BENEDICT’S ACADEMY, ST. JOSEPH, MINN., Offers to young ladies every advantage for obtaining a useful and thorough education. Board and tuition, including instruction in English and German, Plain Needlework, Embroidery, and Vocal Music, $75.00 per session of five months. Music, Painting, Drawing, etc., also the Polish and French languages, form extra charges. Lessons in the Culinary Department are given twice a week to such as desire to acquire pro- ficiency in this art. Classes resumed September 5tli, 1888. For catalogue, etc., apply to SR. DIRECTRESS, O. S. B., St. Joseph, Minn. Academy of the Sacred Heart DETROIT, MICH. Tlie Ladies of the Sacred Heart have two Academies in Detroit. The Boarding School is at Grosse Point, nine miles from tlie city, on Lake St. Claire ; the Day School is at 322 Jefferson Ave. The plan of these institu- tions unites every advantage that can con- tribute to a solid and refined education. CONVENTS AND MISCELLANEOUS ADVERTISEMENTS. Aeademy of the Sacred KENWOOD (near Albany), NEW YORK. The Sacred Heart Academy is situated about two miles from the city of Albany. The site is elevated, healthful and picturesque and the grounds for recreation extensive and varied. The plan of education is well adapted to impart to the mind a solid and refined scholarship, while every attention is paid to pro- priety of deportment and personal neatness. . . . _ , .... ,. T _ .. TERMS FOR SCHOLASTIC YEAR— For Board. Tuition m English and French. Use of Books. Stationery. Physician's Fees’ Entrance Fee. W ashing. Use of Library, Use of Bed and Furniture. $235. First Session, ber; second session, 1st of February. References required. first Wednesday of September; For further particulars apply to the LADY SUPERIOR, at Kenwood. ACADEMY OF THE SACRED HEART, Eden Hall, Torresdale, Philadelphia, Pa. This institution, about ten miles from the city of Philadelphia, under the direction of the Ladies of the Sacred Heart, possesses every advantage that parents can desire for the men- tal and physical improvement of their children. Board, with tuition in English and French, per annum, $250. For further particulars apply to or address the LADY SUPERIOR, Eden Hall, Torresdale, Pa. nCADEJVlY — ^ ^ OF THE -'•-Sacred j-Ieart, Academy of Notre Dame, READING, OHIO. Chartered, 1859 This academy, nine miles north of Cincin- nati, near Reading-, is of easy access, being within a few minutes’ ride or walk of sev- eral railroads, and affords every conven- ience conducive to the health and comfort of the young ladies. The extensive grounds have been beautifully laid out and orna- mented; and the healthfulnessof theloeal- VISITATION ACADEMY, WHITE SULPHUR, SCOTT CO., KY. This establishment, conducted by the Sisters of the Visitation, is pleasantly situated one mile from White Sulphur Springs. In addition to the branches belongingto a thorough English course, the French and German languages. Vocal and Instrumental Music, and all kinds of Plain and Ornamental Needlework are taught. Board and Tuition, Washing, Mending, Bed and Bedding, per Session, - - - $75.00 W. G. ROBINSON, N e w Y orlc. 'T'HIS Academy is located near the Cen- I tral Park, in the vicinities of Harlem and Manhattanville. The site is ele- vated, healthy and beautiful. The grounds for recreation and promenade are neat and spacious, surrounded by shrubbery, and pleasantly shaded by grove and forest trees. The plan of instruction adopted iu this institution unites every advantage which can contribute to an education at once solid and refined. Particular attention, is paid to propriety of deportment and personal neatness, while the health of the pupils is an object of con- stant solicitude. Difference of religion is no obstacle to the admission of young ladies, provided they be willing to conform to the general regulations of the school. Board and Tuition, $300 per annum, ity. its pure and bracing atmosphere, the wholesome diet and regular course of life pursued in the institution, have hitherto, through the blessing of God. produced most gratifying results, as regards the health of the pupils. Established in 1854. Chartered in 1865. LlotFe Dame Academy mo LutRMo. \astnutt tORYouno Luous. It is situated two mileswestof Boston, and is remarkable for the beauty and healthful- ness of its location. All modern conven- iences for heat, light and health. Classic and English Courses. Sisters of notre dame. Established A. 1). 1859. ST. MARY’S ACADEMY, PORTLAND, ORE. Under the Direction of the Sisters of the Holy Names of Jesus and Mary. The object of this Institution is to impart to Young Ladies a Christian education, solid, useful and cultured— in a word, to teach them all that is taught in the most approved schools. ARCHITECT, Boons 62 mo 63, New Houseman Building, GRAND RAPIDS, MICH. Architect of St. John’s Orphan Asylum,, Episcopal Residence, St. Andrew's Cathe- dral, Home for the Aged, St. J ames’ Church, Grand Rapids, Mich. GORDON W. LLOYD, ARCHITECT, 34 Fort St.. West, JOHN FINN, Gontractor^Builder, VAsoh 'Now. l Stcc\m.vi. OFFICE : 91 Griswold Street, DETROIT, MICH. Residence , 8? Garfichl Ave. TELEPHONE No. 42. SPR0UL & McGURRIN, CONTRACTORS FOR PLUMBING Steam and Hot Water Heating, Hot Air Furnaces, Complete Line of Mantels, Grates and Tiling, Gas Fixtures. Etr. WHOLESALE AND RETAIL DEALERS IN Plumbers’ Supplies. 184 East Fulton St., Head of Monroe, Branch Store— 21 Scribner St., West Side. (Jraiyd Rapids, /Hie!?. Plans and Estimates for the above Work furnished and Correspondence solicited. ANTHONY 0SEB0LD Manufacturer of Church Furniture SCULPTOR AND CARVER. 7YOTADE7VVV OF THE Benedictine Sisters, Conception, Nodaway Co., MISSOURI. This institution Is pleasantly situated, and offers to young ladies every advantage for obtaining a thorough education. For further information, address MOTHER SUPERIOR, Academy of the Benedictine Sisters, CONCEPTION, MO. No. 529 Fifth Avenue LOUISVILLE, KY. The oldest and best known Educational Insti- tution for young ladies in the city. Conducted by the Sisters of Charity of Nazareth. Its reputation well sustained for sixty years. Proficiency secured in every department. Music, both in- strumental and vocal, carefully taught. For further particulars, address THE SISTER SUPERIOR. Mother House in the United States OF THE Sisters of Notre Dame (OF NAMUR, BELGIUM), CINCINNATI, OHIO. There are thirty houses in this Province, with over twenty-two thousand five hun- dred (22,500) pupils. Young Ladies’ Institute, E. Sixth Street, near Broadway, also branch Institute, Grandin Road, East Walnut Hills. Academy of Notre Dame, Court and Mound Streets. Boarding School, Reading, Ohio. ST. XAVIER’S ACADEMY, CHICAGO, ILL. Conducted, by the Sisters of Mercy. By its charter, obtained February 27, 1Y47, Saint Xavier's Academy enjoys all the rights and privileges of the first institu- tions of the country. St. Mary’s Academy, ALEXANDRIA, V A. BOARDING AND DAY SCHOOL FOR YOUNG LADIES AND LITTLE GIRLS. Conducted by the Sisters of the Holy Cross. FOUNDED IN 1869. A thorough Academic Course is given. Music, Drawing, Painting and Needle Work receive special attention. Send for Prospectus. Mount St. Agnes’ Academy, MT. WASHINGTON. Conducted by the Sisters of Mercy. The academic year commences on the first Monday in September. For catalogue, ap- ply at the Academy, Mt. Washington, Bal- timore county, Md. N. C. R. R. St. hoais’ Academy, OSWEGO, N. Y., Conducted by the Sisters of St. Ann. For further information address THE MOTHER SUPERIOR. Academy of the Holy Angels, Porter Ave., Buffalo, N. Y. This Boarding School for young ladies, situated in the immediate vicinity of the lakes, offers excep- tional advantages in point of locality. The course of study is systematic and thorough, embracing every branch of a refined and useful education, including French Discipline, mild and firm. Special attention paid to physical comfort as well as to moral training. For particulars, address MOTHER SUPERIOR. St JIary’s Dominican Academy St. Charles Ave., corner Broadway, NEW ORLEANS , LA. This Academy, chartered by the State of Louisiana, offers every facility for a thorough education. Board and Tuition, per annum, $200. . DETROIT, MICH Architect of St. Mary’s Hospital, St. Vin- eent’sOrplian Asylum, St. Joseph’s Retreat, Dearborn, House of the Little Sisters of the Poor, Detroit College, etc. ALEXANDER GAZIN, ARCHITECT, Room 36, Essex Building, 161'7 Lawrence Street, DENVER, COLO. KRCHVttCt OF Jesuit College, Denver, Colo., Sacred Heart School, Denver, Colo. J. I). BOLAND, Mason, Contractor# Builder Public Ulorks A SPECIALTY. Office: No. 18 Crawford Street, GRAND RAPIDS, MICH. F. D. K INSELL A & CO. Artists in Stained Glass. gkouuo. buvu cvn gyass. 85 Jackson St., CHICAGO. Altars and Pulpits, Baptismal Fonts, Statues in Wood, Stone and Marble, Etc. PLANS AND DRAWINGS SENT IF REQUIRED. 366 Division St., Detroit, Mich. MUNICH STAINED GLASS. Mayer & Go. OF Mumcli ana London, 124 W. 23d SI., NEW YORK. Designs and Esti- mates furnished on application. ROBERT KELSO Manufacturer of the KEYSTONE WOVEN WIRE MATTRESS AND ORNAMENTAL Iron Bedsteads, For Hospital, Asylum and Family Use. 254 S. Second St, Philadelphia, Pa. Church Office Furniture Co. SOUTH LYON, MICH. Manufacturers of CHURCH, BANK, STATE AND COURT HOUSE FURNITURE, Also manufacturer! of HARDWOOD INSIDE FINISHINGS Correspondence Solicited. CA THOLIC PUB LIC A TIONS xix $The Works of §restes d4. SB row n- son, collected and arranged by iHenrtj dF. SBrownson, SO Wof umes, 8co. Sloth, $60; dllalf morocco, $100. This edition of Dr. Brownson’s Works contains not only his arti- cles which appeared in Brownson' s Quarterly Review, but also those he wrote for The Democratic Review, The Boston Quarterly Review, The Catholic World, Ave Maria, and The American Catholic Quar- terly Review, as well as his New Views : The Mediatorial Life of Jesus; Charles L/wood; The Convert; The Spirit Rapper; Liberalism and the Church; The American Republic, etc. The various writings are arranged in such order as to enable the reader to understand and appreciate the author’s views more com- pletely and correctly than when read out of their proper connection as first published; and they are given with all the corrections and alterations made by Dr. Brownson after their publication. Address HENRY F. BROWNSON, 25 Seitz Building, Detroit, Mich. THE NEW PRAYER-BOOK ORDERED BY THE THIRD PLENARY COUNCIL OF BALTIMORE. We have lately published The New Prayer-Book recommended by the late Plenary Council of Baltimore, entitled: Mannal of Prayers for the Use of the Catholic Laity. Prepared and published by order of the Third Plenary Council of Ba'ti- more. This book contains about 800 pages of matter, and is printed on the finest paper. The prices are as follows: Arabesque, plain - J1 25 Full Calf, gilt $4 50 Arabesque, red edges .. 1 50 Full Calf, padded, round cor- Arabesque, gilt . . 1 75 ners ... 4 50 Roan, gilt . . 2 00 Full Calf, round corners, silk- American Morocco, gilt . . 2 00 lined (5 00 French Morocco . . 3 50 Full Calf, round corners, pad- Turkey Morocco, antique. . . . . . 4 00 ded, silk-lined 0 50 Turkey Morocco, gilt . . 5 00 Russia Leather, round corners, Full Calf, antique . . 4 00 silk-lined, padded 50 Order's « re -to t>e add re««ed to THE CATHOLIC PUBLICATION SOCIETY CO. 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An Explanation of the Constitution of the I A Practical Introduction to English Rhetoric. United States of America. Furey, . 50 | Coppens, . . .125 Astronomy; New and Old. Brennan, . The Illustrated Table-Book; or, First Lessons Art of Oratorical Composition. Coppens, . 1 25 | in Numbers, ..... 20 CATECHISMS. Formby’s Complete Historical Catechism, after I Deharbe's Shorter Catechism. No. 3, . 20 Fleury, ..... 12 Catechism of Christian Doctrine. Prepared Deharbe’s Full Catechism of the Catholic Relig- I and enjoined by order of the Third Plenary ion. No. 1. . . . .60 Council of Baltimore. No. 1, per 100. . 1 50 Deharbe’s Short Catechism. No. 2, . . 30 | The same, No. 2, . . . . . 2 50 HISTORIES. Abridged History of the United States, for Catholic Schools, . . . 1 00 History of the United States, for Catholic Schools, . . . 1 50 An Introductory History of the United States, 40 Ancient History, .... 30 Roman History, ..... 40 Ancient and Roman History. In one volume. Cloth 1 00 History of the Middle Ages, . . . 1 00 Modern History, . . . . . 1 00 History of the World, . . . . 1 50 History of the Church of God. from the Crea- tion to the Present Time. By the Rev. B. J. Spalding, with a Preface b. the Rt. Rev. J. L. Spalding. Part I, “ Bible History.” Beau- tifully illustrated. 1 vol. 12mo., ‘ . 50 Part II, “Church History.” Beautifully illus- trated. 1 vol. 12mo., . . l 00 Thompson’s “ Excelsior” Series of Copy-Books. Only 80 cts. per doz. Composition and Exercise Books made to order, of any size or quality of paper, and at prices to suit purchasers Crayons, Slates, Slate Pencils, Pen-Holders, Gillott’s Pens, Blackboard Rubbers and Sponges, Ink, Letter Paper, Note Paper, Envelopes, etc., etc., supplied at the lowest pos- sible price. SPECIAL TERMS FOR INTRODUCTION. THE CATHOLIC PUBLICATION SOCIETY CO., LAWRENCE KEHOE, Manager. 9 Barclay St., New York. Send for our Catalogues— American and English, and for our Book Talk. No charge. The Illustrated Gatholie family Annual. —= ===== F= O R 15 9 0. CONTENTS. The Abbey and Round Tower; Swords, Ireland — Illustration. The African Slave Trade. Astronomical Calculations. Beethoven — Portrait. The Boromean Tribute. Bruce's Castle — Illustration. Calendars. Catholic Papers in the United States. Catholic University, Washington — Illustration. Monsignor Corcoran — Portrait. The Cure d'Ars of New York — Portrait. Father Damien — Two Portraits. Days of Obligation, etc. Donatello — Portrait. Dunbrody Abbey, Ireland — Illustration. The Friar's Ruby — Two Illustrations. Claude-Ferdinand Gaillard — Portrait. The Very'Rev. I. T. Hecker, C. S. P. — Portrait. Patrick Valentine Hickey — Portrait. Hierarchy of the United States. Holyrood Abbey, Scotland — Illustration. Hue and Gabet, Missionaries in China, Tartary and Thibet — Two Illustrations. Inno- cent III, Pope — Portrait. The Irish- American Element in the Union Army. The Irish in the American Revolution. Just So. Kelso Abbey, Scotland — Illustration. Fra Agostino da Montefeltro— Portrait. John O'Keeffe— Por- trait. Kathleen O’Meara — Portrait. The New Prayer Book. The Race of Judah. Rates of Postage. David Rothe — Portrait. St. Louis of Toulouse — Portrait. St. Joseph Segni — Illustration. The Surprise at Avagne. Arch- bishop Ullathorne — Portrait. SINGLE COPIES, 25 CENTS EACH. THE CATHOLIC PUBLICATION SOCIETY, LAWRENCE KEHOE, Manager, 9 BARCLAY STREET, - NEW YORK. Send for our Catalogues, giving the title and price of every Catholic book in' English now in print. XX CA THOLIC PUBLIC A TIONS. JOHN MURPHY <5c 00/3 STANDARD CATHOLIC PUBLICATIONS. C A R DIN A L JAM ES G I B BON S. The Faith of Our Fathers. Paper, 50 cents. Cloth $ 1 00 Our Christian Heritage net, 1 00 It is an argument in vindication of the Christian religion in the light of nature and of reason. The book may be regarded as a contribution to the common defense of Christianity . — Baltimore Sun. The book endeavors to show that the fundamental truths underlying Christianity are all susceptible of being demonstrated by unaided reason, but are made still more luminous by the light of Christianity . — Neiv York World. It has nothing to say against other Christian denominations. Most of the subjects discussed are advocated by Protestant writers .— New York Sun. The volume is written in an easy and attractive style, and bears the stamp of that devoted earnestness which has marked the life and work of its author .— Baltimore Morning Herald. The present volume is addressed to Christians of all denominations, and seeks to enlist them in common cause against the advance of atheism.— Evening News, Balto. The book is written in that broad, liberal Catholic spirit for which the eminent author is noted the world over .—Zanesville Daily Courier. This work of Cardinal Gibbons is most timely in its appearance. Experi- ence has shown that his style of writing is extremely captivating and influ- ential, and it is hoped that “ Our Christian Heritage ” will have an unlimited circulation and become a potent factor, awakening a wide spread zeal for the preservation of the Heritage of which it treats.— N. O. Morning Star. ARCHBISHOP SPALDING. Miscellanea 3 50 History of the Protestant Reformation 3 50 Lectures on the Evidences of Catholicity 3 00 The Complete Set, in 5 vols., 8vo, fine edition, cloth, in box, 13 00 Library Style, $15.50. Half Calf 18 00 FATHER. FABER.. All for Jesus 1 50 Bethlehem 1 50 Blessed Sacrament 1 50 Creator and Creature 1 50 Foot of the Cross 1 50 Growth in Holiness 1 50 Hymns 1 50 Life and Letters 1 50 Precious Blood 1 50 Spiritual Conferences 1 50 Complete Set, 10 vols. Inbox. Cloth, $15.50. Cloth, gilt, 20 00 Half Morocco, $27.50. Half Calf 30 00 Devotion to the Pope : 25 Tales of the Angels ; or, Ethel’s Book 60 MRS. ANNA H. DORSEY. Palms 1 50 Ada’s Trust 1 50 ’Beth’s Promise 1 50 Adrift 1 50 Heiress of Carrigmona 1 50 Warp and Woof 1 50 Old House at Glenaran 1 50 Zoi's Daughter 1 50 Fate of the Dane and other Stories 1 50 Student of Blenheim Forest 1 50 Oriental Pearl 60 CONSCIENCE’S SHORT TALES. Iron Tomb 1 50 Lost Glove, and Pale Young Maiden ] 50 Ludovic and Gertrude, and Young Doctor 1 50 Poor Gentleman, and Amulet •. 1 50 Conscript, Blind Rosa, and Miser 1 50 Village Innkeeper, and Fisherman’s Daughter 1 50 Happiness of Being Rich, Ricketicketack, and Wooden Clara. . 1 50 Count Hugo, and Curse of f he Village 1 50 CONSCIENCE’S S HO RT TALES. Veva; or, the War of the Peasants $ 1 50 Lion of Flanders 1 50 Demon of Gold 1 50 Batavia 1 50 Blue House and Fatal Duel 1 50 LADY FULLERTON. Ellen Middleton 1 50 Grantley Manor 1 50 Lady Bird 1 50 Complete Catalogues fnrnisTieci on Application THE NEW PRAYER BOOK Ordered by the Third Plenary Council of Baltimore. MANUAL OF PRAYERS, For the Use of the Catholic Laity, Printed on the finest paper, making 792 pages, 24mo. Cloth, beveled, sprinkled edges $ 1 25 Cloth, burnished red edges 1 50 Cloth, gilt edges 1 75 French Calf, limp, round corners, gilt edges 2 00 French Levant, limp, round corners, gilt edges 2 25 French Morocco, stiff or flexible, gilt edges 2 50 German Turkey, limp, round corners, red and gold edges 3 50 German Calf, limp, round corners, red and gold edges 4 00 Stories of the Seven Sacraments BY LOUISA EMILY DOBREE. Containing Seven Beautiful Stories on the Seven Sacraments. I Vol. I 2mo. Cloth, Price 40 cts., net. Periodicals Published by John Murphy & Co, THE MONTH. We beg to announce to the Rev. Clergy and laity of the Catho- lic Church in the United States that we will commence the publi- cation of an American edition of “The London Month,” Jan- uary xst, 1890. It will be an exact facsimile, in material and workmanship, of the English edition, and will be supplied to sub- scribers at th z greatly reduced price of $4.00 per annum. The immense popularity of this great work of the Jesuit Fathers in all English-speaking countries, encourages the hope that our cheaper American edition will meet with the favor and patronage of American Catholics THE TABLET. An Eclectic Journal of Catholic Literature, published monthly by John Murphy & Co. Price 50 cts. per annum; single copies 5 cts. The publishers will send copies, free of charge for one year, to all Public Libraries, Reading Rooms, Lyceums, etc., whose address they receive. JOHN AT U RI ’MY & CO., F’utolish.ers, Baltimore. CATHOLIC PUBLICATIONS, ETC xxi Printers to the Holy Apostolic See, NEW YORK ! 36 & 38 B&rcliy St. v v « r vy Cincinnati: 143 Main st. Jfubitshcr^ anir Jtok$£te$ + CHICAGO: 178 Monroe St. + ( S' A Great Success! 70,000 Sold! irtanufacturers and THE Catholic Family Library. Warmly recommended and Approved by Four(4) Archbishops andTwenty-one (21) Bishops. THE CHRISTIAN FATHER. $0.25; per 100, $15.00 I Cloth, . . $0.50: per 100, $30.00. 0.35; “ 21.00 I French Morocco, 1.00; “ 60.00. ° r Cbvfstm ^ 20tli Thousand. Paper, Maroquette, 35th Thousand. Paper, Maroquette, 25th Thousand. $0.25 0-35 THE CHRISTIAN MOTHER. per 100, $15.00. I Cloth, . . $0.50; per 100, $30.00. 21.00. French Morocco, 1.00 ; “ 60.00. Paper, Maroquette, 45th Thousand. $0.60 ; per 100, $36.00. A SURE WAY TO A HAPPY MARRIAGE. >0.30; per 100, $18.00. I Q ot |, 0.40 ; “ 24.00. | ’’ pictorial Xtves of tbe Saints. 5 copies, $6.65. | 10 copies, 12.50. | 25 copies, $27.50, | 50 copies, $50.00. 10th Thousand. CATHOLIC WORSHIP. Paper, 15 cents ; per hundred, $9.00. | Cloth, 25 cents; per hundred, $15.00. Books for the People. Cloth, . 50 cts. ; per hundred, Maroquette, 35 “ “ $30.00. 21 . 00 . Stories for First Communicants. Visits to the Most Holy Sacrament and Blessed Virgin Mary. The Most Holy Rosary. Instructions on the Commandments of God and the Sacraments of the Church. Pocket Gems. Paper, . 10 ets. Maroquette, 20 “ per hundred, $ 0 . 00 . 12 . 00 . Cartoon of one of the seventeen windows in the ^ DEY ST. , ^ Catholic University Chapel, Washington, D. C. NEW YORK. A Novena in Honor of the Holy Face of Our Lord. The Golden Prayer. - The Miraculous Power of the Memorare. The Will of God. The Practice of Humility. 8 0th Thousand. Catholic Belief, 4octs.; iocopies,$2.65. — 50 copies, $12.00. — 100 copies, $20.00. Advantages and Necessity of Frequent Communion. (REPUBLISHED FROM LONDON, ENG., EDITION OP 1780). - A Remarkable Book. - Every Ecclesiastic and Religious should Read and Ponder It. Samples— Cloth, Mailed $1.00. “ Paper, “ 50. H. F\ KILROY & CO. 159 Jefferson Avenue, Detroit, Afieh. We jVT a Ice Fine Clin redi Statues AND DEAL IN CHURCH AND SCHOOL SUPPLIES, WAX CANDLES, ETC. RELIGIOUS PICTURES Of all Kinds. PICTURE FRAMES Made to Order. J. DULLAGHAN & SON, WHOLESALE AND RETAIL DEALERS IN Gatholie Books, Chareh Goods, Vestments, MANUFACTURERS OF Stations of the Cross, 2S2 WABASH A VEU, CHICAGO. ESTABLISHED 1836. CATHOLIC -BlBliES- Prayer Books, STANDARD CATHOLIC WORKS AND Religious Articles. D. & J. SAOLIER & GO., Publishers and Booksellers, 33 Barclay St and 38 Park Place, NEW YORK- Illustrated Advertisements Attract Attention. I KeWsI) |V_or , O 1 I* i/IO lrcr.pc nN &VL LQ ENGRAVING Cuts Furnished for all Illustrating Purposes. The Practical Automatic MANUFACTURED BY Haney School Furniture Go. GRAND RAPIDS, MICH. School and Church Furniture. WRITE FOR PRICES. Good Affenfs Wanted. COMPLETE CHURCH FURNISHINGS Pews, Altars, Railings, etc. Made of Thoroughly Seasoned, liln-Dried Lumber. All Work Fully Guaranteed. THE PERFECT AUTOMATIC SCHOOL DESK. Over 70.000 Sold in 1888. Send for Catalogue. Grand Rapids School Furniture Co. GRAND RAPIDS, MICH. xxii MISCELLANEO US AD VER TISEMENTS. ™ PENINSULAR — Farnaees, Stoves and Ranges FOR churches, schools ahd Haels. Warranted and Guaranteed to give Absolute and Entire Satisfaction. PURE AIR. No Gas, No Smoke, No Dust. Do not fail to write for our “Short Talks on Heating and Ventilation.” The Peninsular Stove Go. DETROIT. CHICAGO. BUFFALO. D. p. BREWER BAKING CO. = = = Chicago, 111. = = = CRACKERS AND FINE BISCUIT Goods made by this House are unexcelled for Purity of JVlatenial and Cleanliness of JVIanufaetune. The Only Bakery in the West that Makes a pull ^Gomplete bine of pine Biscuit ORDER THEIR GOODS AND BE CONVINCED. MISCELLANEOUS ADVERTISEMENTS. Schools ® Churches Fitted out with Best and Latest Styles of FURNITURE AT LOWEST PRICES. Satisfaction guaranteed. Estimates promptly furnished. Address globe: furniture: company, N ORTH VI LLE, MICHIGAN, U. S. A. C. VON DANNENBERG & CO. Foreign and Domestic Wines, Etc. IMPORTED DOMESTIC ALTAR WIRES A SPECIALTY. 20 Vesey Street , New York City. Peter Dederichs, Jr. Auehiteet and Superintendent, 20 & 21 WALKER BLOCK, DETROIT, MICH- Architect for St. Mary’s, St. Joachim’s, St. Bonaventura’s and Sacred Heart Church. Detroit, Mich.; St. Joseph’s, Adrian, St. Philip’s, Battle Creek, SS. Peter an 1 Paul’s, Ionia, St. Clement’s Church, Center Line, Mich.; St. Paul’s, Fort Wayne, St. Charles, Peru, and St. Francis Church, Attica, Ind.; SS. Peter and Paul’s, Chattanooga, Catholic Church, Dayton, and Holy Cross Church, Nashville, Tenn.; St. Joseph's Hospital, Omaha, Neb., and many School Houses and Parochial Residences in this city and various States. PLANS AND ESTIMATES EURNISHED FOR ALL KINDS OF CHURCH WORK. STAINED RIESTER & FROHE, 29 Pearl Street, BUFFALO, N. Y. ECCLESIASTIC AND DOMESTIC STAINED glass. Scriptural Scenes, Figures, Memo- rial and Ornamental Windows. 411 NORTH ALVORD STREET. SYRACUSE, N. Y. WAX And Manufacturer of Hand-cast, Patent-finished Wax Candles with and without Self-fitting End, Moulded Wax and Stearic Acid Candles with and without Self-fitting End. F. CONNOR, MANUFACTURER OF PIANO-FORTES, 237 & 239 EAST 4 1ST STREET, WAREROOMS: 4 EAST 42 D ST., NEAR 5TH AVE. NEW YORK. These pianos are used by the Sisters of Charity, Franciscan Sisters, and other institutions throughout various parts of the United States. Churches, Colleges, and Acad- emies supplied .on the most rea- sonable terms. CATALOGUES MAILED. Bauer® Pianos UPRIGHTS AND GRANDS. Being Constructed upon Strictly Scientific Principles, from the Best Materials, and embodying the Most Important Improvements, these Instru- ments are equal to the HIGHEST ARTISTIC REQUIREMENTS. Their Powerful and Sympathetic Tone, Elastic Action and Great Dura- bility have won for them the endorsement of the Musical Profession, and we take great pleasure in stating that they have been introduced in the follow- ing Educational Institutions: St. Xavier’s Academy, St. John’s School, St. Elizabeth’s School, Mt. Carmel Academy, St. Patrick’s School, Convent of the Nativity, Sisters of Notre Dame, and many others. ST. XAVIER’S ACADEMY, Chicago, Aug. 16, 1889. ‘‘We take pleasure in stating that we are using 28 Bauer Pianos at our Academy, corner 29th Street and Wabash Avenue, and more at our Branch Schools, and that all are giving excellent satisfaction.” Respectfully, SISTERS OF MERCY. Mother Mary Genevieve, Superior. Liberal Discourits to Academies, Priests arid Teachers. Catalogues Mailed upoi\ Application. JULIUS BflUEJR & cs (Established 1857). MAN1 ; ■ I' i ; W TC K’H, 91 Manufactory: -C i _ _ _ Til Wareroo -93 Indiana Street. G-OlC U QO, All. 156-158 Warerooms and Office: Wabash Av. The heading JVIusie House of Western Michigan. JULIUS A. J. FRIEDRICH, 30 and 32 Canal St., - Grand Hapids, JXIieh. AGENT for the world-renowned Weber Pianos, Hazelton Pianos, Fischer Pianos, A, B. Chase Organs AND Hillstrom Organs. A large assortment of Sheet Music, Music Books aud Musical Merchandise. Catalogues free on application. PRICES LOW. TERMS EASY. SATISFACTION GUARANTEED. XXIV' MISCELLANEOUS ADVERTISEMENTS. Harper’s Educational Series. APPROVED TEXT-BOOKS FOR SCHOOLS AND ACADEMIES. HARPER’S READERS. Harper’s First Reader 144 pp., 24 cts. Harper’s Second Reader 208 ” 36 ” Harper’s Third Reader 316 ” 48 ” Harper’s Fourth Reader 420 ” 60 ” Harper’s Fifth Reader 510 ” 90 ” SWINTON’S LANGUAGE SERIES. Swinton’s Language Primer 102 pp., 28 cts. Swiuton’s New Language Lessons, 192 ” 38 ” Swinton’s New School Composi- tion 114 ” 32 ” Swinton’s New English Grammar, 256 ” 56 ’’ Swin ton’s New Grammar and Com- position in one volume 370 ” 76 ” HARRINGTON'S SPELLING BOOK AND HARPERS SPELLING BLANKS. Harrington’s Spelling-Book 186 pp., 20 cts. Harper's Spelling Blanks for Written Spelling. By II. W. Shaylor. Course of Four Numbers. 48 cents per dozen. Retailed at 5 cents each. SWINTON’S ENGLISH LITERATURE. Studies in English Literature: being Typical Selections of British and American Authorship, from Shakespeare to the Present Time: together with Definitions, Notes, Analyses, and Glossary, as an aid to Systematic Literary Study. Octavo, cloth, $1.20. HARPERS COPY BOOKS. Tracing Course. Two Numbers. Per doz., $0 72 Primary Course. Seven Numbers. Per doz., 80 Grammar Course. Eight Hum’s .Per doz., 108 HARPER’S ARITHMETICS. Harper’s First Book in Arithmetic, 144 pp., 30 cts. Harper’s Second Book in Arith’tic, 380 ” 60 ” Key to Second Book in Arithmetic 80 ” Harper’s Advanced Arithmetic. (Ready Jan. 1, 1890.) ENGLISH CLASSICS FOR SCHOOL READ- ING. Tales from English History 168 pp., 36 cts. Fairy Tales in Prose and Verse 168 ” 36 ” Tale's of Chivalry and the Olden Time 170 ” 36 ’’ HARPERS GEOGRAPHIES. Harper’s Introductory Geography, 112 pp., $0 48 Harper’s School Geography 128 ” I 08 ROLFE'S ENGLISH CLASSICS. Browning’s Select Dramas 248 pp. Browning’s Select Poems 200 ” Oliver Goldsmith's Select Poems 144 ” Thomas Gray’s Select Poems 144 ” KELLOGGS PHYSIOLOGY. Kellogg’s First Book in Physiology, 170 pp., $0 40 Kellogg’s Second Book in Physiology. (In Pre- paration). John Milton’s Minor Poems 230 ” Macaulay’s Lays of Ancient Rome 200 ” Wordsworth’s Select Poems 258 ” Shakespeare’s Works in 40 Volumes. Price per volume, cloth, 56 cts.; paper, 40 cts. TEXT-BOOKS IN NATURAL SCIENCE. Newcomb's Astronomy (School Edition). . $1 30 Warren’s Recreations in Astronomy 1 25 Orton’s Comparative Zoology 1 80 Dalton's Physiology and Hygiene 84 CIVIL GOVERNMENT. Nordhoff’s Politics for Young Americans, 75 cts. Cocker’s Government of the United States, 72 ” NATURAL SCIENCE FOR YOUNG PEOPLE Hooker’s Child's Book of Nature $1 00 Child’s Book of Nature, Part I 44 Child's Book of Nature, Part II 44 Child’s Book of Nature, Part III 44 Cooper’s Animal Life in the Sea and on the Land 1 20 Hooker’s Natural History 00 Treat’s Home Studies in Nature 90 Herrick’s Chapters on Plant Life GO Herrick’s Earth in Past Ages 60 THE STUDENTS’ SERIES OF HISTORIES. Cox’s General History of Greece. .710 pp. Gibbon’s Decline and Fail of the Roman Empire 678 ” Hallam’s Middle Ages 708 ” Hallam’s Constitutional History of England 748 ” Jervis’s History of France 730 ” Lewis’s History of Germany 800 ” Liddell’s History of Rome 768 ” Lodge’s History of Modern Europe, 772 ” Merivale’s General Hist’y of Rome, 702 ” Rawlinson’s Manual of Ancient History 636 ” Smith’s Ancient Hist’y of the East, 650 ” Smith’s History of Greece 704 ” Smith’s Ecclesiastical History, Part I 618 ” Smith’s Ecclesiastical History. Part II 700 ’’ Smith’s New Testament History.. .780 ” Smith’s Old Testament History — 716 ” Strickland’s Queens of England. . .682 ” . SI 25 1 25 1 25 1 25 1 25 1 50 1 25 1 50 1 25 1 25 1 25 1 25 1 50 1 50 1 25 1 25 1 25 A comjdete Illustrated Catalogue of all our Educational Publications will be JXIailed to any' address upon application. Liberal discounts from the list prices above given are offered to schools introducing our text-books. HARPER * BROTHERS, Publishers, Franklin Square, NEW YORK. W. J. BUTTON, Cen’l Western Agent for Harper & Brothers’ Educational Works, 255 and 257 WABASH AVENUE, CHICACO, ILLINOIS. THE (Sc CO. PELOUBET REED-PIPE ORGAN Is a recent invention combining the power and resonance of the Pipe with the compact body and moderate price of the It fills the void hitherto existing between these two classes of instruments, and is endorsed by many of the best professional players, as being the best instrument yet made for Small Churches and Halls. New illustrated catalogue giving complete descriptions, etc., mailed free. Piano Manufacturers, AUBURN, NEW YORK, U. S. A. The only piano manufactured with the ordinary tuning-pin fastened in the full iron plate, thus removing the entire strain of the strings from any wooden part. This causes the instru- ment to keep in tune better than any made in the ordinary way, besides increasing its durability. No other piano is so well adapted to any climate, hot or cold, damp or dry. Ai Hi A ndrews& XXXXXXXXXXXX SALESROOMS: State & Monroe Streets, CHICAGO. DEALERS IN MAHUFACTORY : 211-217 S. Canal Street, CHICAGO. Pianos, Organs, Band and Orchestral Instruments, SHEET MUSIC, MUSIC BOOKS, AND MUSICAL. SUPPLIES OF EVERY DESCRIPTION. It requires Twenty-one different catalogues to fully describe their great stock. Correspondents are invited to make known their wants, and catalogues will at once be sent them. 195 Wabash Ave., Chicago, III. LARGEST MANUFACTURERS OF School Furniture 65 STYLES OF GLiOBES. NEW "TRIUMPH** School Desks. Andrews’ Celebrated DUSTLESS Erasers ALPHA CRAYONS (DUSTLESS) and “ HYLOPLATE BLACKBOARD,” Adopted by the City of Chicago, THE BEST AND CHEAPEST IN EXISTENCE. MADE EXCLUSIVELY BY US AND FULLY WARRANTED. I am after the R351.Ii trade of the United States. Farm, Church and School n r I I O guaranteed. 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Sixteenth St., New York. SEiVrD FOR I / M ' * ( BX HUGHES- 1406 • H85 Bapst Library Boston College Chestnut Hill, Mass. 02167